1. *Know, that since these Eser Sefirot are called Olam ha Akudim, they are Orot and Anafim that came out of Peh de AK. It is known that the Behinat Yod Sefirot in her will be inside her, in that Peh itself.
Also, there are ten Shorashim there of these ten Sefirot that came out, in the tenth Sefira in her, called the Malchut in her. These are called Olam Akudim.
They are also called Eser Sefirot from Keter to Malchut. They are Shorashim to these ten Sefirot de Akudim that came out for so it is in all the Olamot.
1. There are ten Shorashim there…in the tenth Sefira…called the Malchut in her.
We have already learned the matter of the Hitpashtut of each Partzuf. The Ohr Elyon expands for Zivug de Hakaa on the Masach in Kli Malchut first. This Ohr Hozer rises from the Masach upward and clothes the Eser Sefirot in the Ohr Elyon, and this Halbasha is called Eser Sefirot of Rosh.
Afterwards, Malchut expands through the Ohr Hozer that she raised to Eser Sefirot from her and within her from above downward. This Halbasha is called Guf, and in the Partzufim of AK they are called Akudim.
You find that the Malchut with the Eser Sefirot of her Ohr Hozer extend and emanate the Eser Sefirot of the Guf. That is why her Eser Sefirot are called Shorashim to the Sefirot of the Guf.
2. It writes above that when the Orot left to the Maatzil Ohr Keter remained in permanent Dvekut with the Maatzil and did not come. The thing is that it stood there below Sefirat Malchut in the Eser Sefirot, called Shorashim of the Akudim.
All these Eser are in Sefirat Malchut from the general Eser Sefirot of the Peh of Adam Kadmon Himself. Thus, the Behinat Malchut in the Eser above-mentioned Shorashim emanated these Eser Sefirot called Akudim and is considered their Maatzil.
Ohr Pnimi
2. Stood there below Sefirat Malchut.
It has already been explained that Hitpashtut Aleph de Akudim was in Komat Keter since the Zivug de Hakaa was there in the Masach in Aviut Dalet. It is known that this Komat Keter did not come down again in Hitpashtut Bet after it departed from Hitpashtut Aleph de Akudim. Rather, it remained in its source, in the Maatzil, meaning Malchut of Rosh, which is considered his Maatzil, as the Rav writes here.
It is written, that he stood there below Sefirat Malchut, called Shorashim de Akudim in the Eser Sefirot. In other words, this Komat Keter that returned to the Maatzil, meaning to Malchut de Rosh is an Anaf of Malchut. Hence, when he retuned to her he stands beneath her.
We must know the difference between Malchut de Rosh that owns the Masach, where there is the Zivug de Hakaa and the Ohr Hozer, and the Ohr Keter that rose. This is considered the same Ohr that had already been clothed in the Kli, but then departed from there and is now considered Ohr without a Kli, and remember that for all the rest.
3. Hence, all the aforementioned Shorashim face down to shine in Olam Akudim through that Keter of Akudim that remained there under the Malchut of the Shorashim, as mentioned above. Also, the Keter Elyon of the Shorashim also yearns to bestow in the Keter of Akudim that rose there.
This is so because the Shorashim always yearn to shine in the Anafim, as they are their sons. They shine in them enough to satisfy them so that the Anafim, which are their sons, will also mate and produce posterity.
Ohr Pnimi
3. All the aforementioned Shorashim face down to shine in Olam Akudim through that Keter.
It means that even after the Histalkut of the Akudim, the Kelim de Akudim must receive Ohr from the Eser Sefirot of the Rosh in order to revive them. This is a miniature luminescence that suffices only to sustain them.
They need to receive this luminescence through the Ohr Keter that stands under Malchut de Rosh. This is because the rule is that every thing that comes and pours to the Partzuf is poured by the Sefirat Keter of that Partzuf, as it is the Shoresh Elyon of those Eser Sefirot.
Hence, here too, even though the Ohr Keter has already left the Partzuf the Kelim still cannot receive the He’arah for sustenance except through the Ohr Keter that stands under the Malchut of Rosh.
The Keter Elyon of the Shorashim also yearns to bestow… …and produce posterity.
It means that besides the vitality that the branches receive from their Ohr Keter that stands under Malchut of the Rosh, they have a yearning to give to the Shorashim Elyonim in the Rosh plentiful He’arah that suffices for them to mate and produce progeny.
This lush He’arah is only given to them through the Keter Elyon of the Shorashim, meaning through the Zivug in the Masach de Malchut of Rosh that bestows upon the Ohr Keter that stands under that Malchut. From there it is poured to the Anafim, as we shall see ahead.
4. The Anaf also wishes to receive He’arah and suck from the Shorashim. Hence, both the Zachar and the Nekeva in the Kli of Keter of the Upper Anafim rise upward under the Keter, which rose under Malchut of the Shorashim and there receive their He’arah from Him.
Once they receive all that they need the Keter of the Anafim, which always stands there, now turns His face from them upward to the Shorashim, and His Achoraim facing the above Zachar and Nekeva.
Ohr Pnimi
4. The Zachar and the Nekeva in the Kli of Keter of the Upper Anafim.
They are the Reshimo de Keter with the Reshimo de Behina Gimel contained in the Masach that rose and departed from Hitpashtut Aleph to the Malchut of Rosh (explained in Part 4, Chap 4, Ohr Pnimi item 50).
Behina Dalet did not leave a Reshimo. Where then did the Reshimo de Komat Keter come here from? Indeed, every Behina consists of two kinds of Reshimot. There is Reshimo de Hamshacha, which belongs to the bottom Behina of the degree, and there is Behinat Reshimo of Hitlabshut Ohr, which belongs to the Upper Behina in the Koma of the degree. (In that regard see Part 4, Histaklut Pnimit item 41).
These two Reshimot are as Zachar and Nukva. The Reshimo de Hitlabshut is the Behinat Zachar in the Reshimo, and the Reshimo de Hamshacha is the Behinat Nekeva in the Reshimo.
Know, that only the Behinat Nekeva in the Reshimo de Behina Dalet, which belongs to Malchut disappeared. However, the Behinat Zachar of the Reshimo that belongs to Keter remained and is contained in the Masach that rose to the Malchut of Rosh.
Rise upward… …and there receive their He’arah from Him.
The ascent is performed through the Hizdakchut of the Masach in Tabur de Hitpashtut Aleph until it becomes as pure as the Maatzil, meaning Malchut de Rosh, since the Hishtavut Tzura unites the spirituals into one. Since the Masach de Guf becomes as Zach as the Masach of the Rosh, it is considered to have risen and united into one with it, in its place.
It is known that Histalkut is not conducted in the Rosh at all. Rather, the Masach there is always in a Zivug de Lo Pasik with the Ohr Elyon. Hence, the Masach that rose there was also incorporated in its Zivug and receives from the Ohr Elyon together with it.
It is written, “both the Zachar and the Nekev… …rise upward etc. under Malchut of the Shorashim and there receive their He’arah from Him.” In other words, by incorporating in the Zivug Elyon there.
Once they receive all that they need.
It means until they became suitable to expand to their place to the Guf with this He’arah that they received.
Now turns His face from them upward.
It means that the Zivug that belongs to the Ohr Keter stops. At that time it stops its He’arah from expanding to the ZON below it. This is called that its Achoraim is opposite the ZON because the prevention of He’arah is called Achor.
The reason for the cessation of his He’arah will be explained below. It is because the Zivug reached the Nukva contained in the Reshimo, which is Aviut de Behina Gimel that extends only from Komat Hochma of the Shorashim Elyonim, not from the Keter de Shorashim.
Therefore the Ohr Keter below Malchut does not receive any more Ohr for the ZON beneath it. After the above Zivug de Behina Gimel is performed, the Zachar and Nekeva immediately expand to the Guf, to the Kli de Keter found there and the second Hitpashtut de Akudim occurs.
5. The reason that they have to rise up is that these Kelim of Akudim are the first Kelim that were emanated. No Kelim were emanated above them since the Ohr there is enormous and the Kelim cannot exist there.
Hence, if the Ohr Elyon had extended down to their place when they are in their Kelim, the Kelim would have been annulled. Thus it was necessary that only the Orot of the ZON in the Kli would rise up.
Ohr Pnimi
5. These Kelim of Akudim are the first Kelim.
This means the Kelim of the first Hitpashtut when the Zachar and Nekeva of Keter rose from there (see above Part 4, Chap 1 item 5).
If the Ohr Elyon had extended down… …the Kelim would have been annulled.
It means that if Komat Keter had expanded back to the Kelim as it first was, before the its Histalkut, the Kelim made during the Histalkut would have been annulled again for the reason the Rav mentioned above (Part 4, Chap 6 item 3).
It was necessary that only the Orot of the ZON in the Kli would rise up.
These ZON de Keter that rose above the Masach that purified have only Aviut de Behina Gimel. Hence, they extend only Komat Hochma and Ohr Hochma clothes Kli de Keter, Ohr Bina in Kli de Hochma etc.
It turns out that each Kli lacks much of the measure of Ohr meant for it. Kli de Keter now has only Ohr Hochma, which is much lower than it. Also, Kli Hochma has only Ohr Bina etc. Because of that the Aviut became apparent in the Kelim in a way that they could not be annulled.
6. *Now we shall explain the existence of this ascent. It is said that when Lo Matei in the Keter, since ZON of the Keter rise up to the place of this Keter at the end of the Shorashim Elyonim, they cannot be together there because He is greater than them.
Hence, theyremain in His placeand He rises to the place of Shoresh of Malchut. Then the Shoresh of Malchut also rises to the Shoresh of Yesod where they both remain as Yesod, which is ZON. Then, Shoresh Keter Elyon gives below after there is already a preparation for the Tachtonim to receive. At that time the Nukva of Keter is incorporated in the Zachar.
Ohr Pnimi
6. Lo Matei in the Keter, since ZON of the Keter rise up.
The matter of Histalkut Komat Keter de Hitpashtut Aleph is called Lo Matei in Keter. This is the matter of Histalkut ZON of the Keter upward, meaning they rise there to be incorporated in the Zivug Elyon in the Malchut of the Rosh.
This has already been explained elaborately in Part 4, chapter 4, Ohr Pnimi item 50 and study it there. I shall only bring an extract of it here sufficiently to explain the Rav’s words here.
It explains there that the whole reason for the Histalkut Orot from Hitpashtut Aleph de Akudim was only because of the ascent of Malchut, meaning the Hizdakchut of the Masach in Kli Malchut. When Malchut rose to ZA, which is Behina Gimel, Komat Keter disappeared.
Afterwards, when it too rose from the Kli of Keter to the Maatzil, meaning to Malchut of Rosh, the entire Ohr of that Hitpashtut disappeared. Thus, all these Orot that departed from there left Reshimot after them in their Kelim, except Malchut, meaning Behina Dalet who did not leave any Reshimo after her departure.
It is also explained there that Malchut, meaning the Masach in her, is incorporated in the Reshimot that the Orot left behind in those Behinot, when it purifies and ascends from Behina to Behina. It is so because when the Masach purified from Behina Dalet to Behina Gimel, which is the Kli de ZA, it mingles with the Reshimo that remains there from the Ohr ZA after its Histalkut.
Also, when it rose to Hochma, it mingled with the Reshimo de Hochma, and when it rose to Keter it mingled in the Reshimo de Keter. Afterwards, when it rose from the Keter to the Maatzil the Masach is found to be containing all the Reshimot that exist in the Eser Sefirot de Hitpashtut Aleph except the Reshimo de Behina Dalet. This is because it disappeared even from the Malchut de Hitpashtut Aleph itself.
Know, that the essence of those Reshimot contained in the Masach are the very Aviut of Behina Gimel that remained from Komat Hochma. It is also Aviut from Behina Dalet from the perspective of the Hitlabshut, remaining from Komat Keter. This is because the Reshimot from the Komot that are lower than them are incorporated in the Upper Reshimot.
You should know that these two above Reshimot can still be a single degree although Komat Keter is far more valuable than Komat Hochma, but with a differentiation of Zachar and Nekeva. This is because the Reshimo of Komat Keter is only half a Reshimo. Moreover, it lacks that most important half.
It is already presented above that each Reshimo is discerned by two: Reshimo de Hamshacha and Reshimo de Hitlabshut. This means that the measure of the Koma is measured by the measure of the Aviut in the Masach, where the more Av draws a higher Koma.
However, since the higher Koma needs a purer Kli, we come to find two opposite ends in each Koma, set one atop the other. On the one hand, the greater Koma must have the most Av Masach and Kli, which are the Kelim for Hamshacha for the great Koma. On the other hand, it must have the finest vessels of reception to fit the clothing of the greatest Ohr.
Hence, each of these Reshimot that remained from Hitpashtut Aleph is evaluated by the two above halves, the Reshimo de Hamshacha and the Reshimo de Hitlabshut. Know, that the Reshimo de Hamshacha is the most important, as this is what the Zivug Elyon is made on. Also, the Ohr Hozer that connects and clothes the Ohr Elyon in the Partzuf rises from it.
From the explanation you can thoroughly understand why the Reshimo de Komat Keter with the Reshimo de Komat Hochma are considered Zachar and Nukva. It seems very puzzling since it is known that Zachar and Nekeva should be equal to each other. Otherwise how will they have contact with each other, how will they affect and receive from one another?
Here, the Zachar will be from Komat Keter and the Nekeva from Komat Hochma and the value of Keter is known to be far greater than Keter. We learned that the Reshimo de Komat Keter is only half a Reshimo, and the weaker half too since it is unfit to draw the Ohr on its own.
Yet, the Reshimo de Behina Gimel is a complete Reshimo, both from the perspective of the Hamshacha, and from the perspective of the Hitlabshut. Hence, you find that the complete Reshimo de Behina Gimel equalizes with the half Reshimo de Komat Keter. Understand that and remember it through the rest here.
We will explain below how these Zachar and Nekeva connect with the Masach in Malchut of Rosh in one Zivug because of their ascent there. For that reason they return and extend Hitpashtut Ohr Elyon to the Partzuf once more. This is named Hitpashtut Bet.
It is written, “when Lo Matei in the Keter, since ZON of the Keter rise up etc. Then, Shoresh Keter Elyon gives below.” It is as we’ve written above that when Lo Matei in Keter, meaning in Hitpashtut Aleph, generally called Keter, Behinat Zachar and Nekeva rise from that Komat Keter.
The Zachar is discerned as the Reshimo de Keter of Komat Keter and the Nekeva is discerned as the Reshimo de Hochma of that Komat Keter. They rise under Malchut de Rosh and are renewed there in a new Zivug as he will explain henceforth.
They remain in His place… …the Shoresh of Malchut also rises to the Shoresh of Yesod.
Here you must know this rule, that the ascent of the Anafim means the Hizdakchut of the Aviut in them, which causes the ascent of their Shorashim. Even though Hizdakchut does not apply in the Shorashim, which are the Eser Sefirot de Rosh, still the ascent of the Shorashim extends from the Hizdakchut in the Anafim themselves.
This is because the Anafim relate to the Shorashim as the “actual to the potential”. In fact, they are one entity and the actual has only what is in the potential. Hence, if there is any manifestation of the Anafim, which are Sefirot de Guf, that manifestation must first appear in the Eser Sefirot of the Shorashim.
Thus, it is true that this matter of Hizdakchut and Histalkut Orot from their Hitlabshut in the Kelim cannot occur in the Eser Sefirot de Rosh. This is because the Hitlabshut Orot in the Kelim is essentially only in potential there. However, the matter of the ascent of the place of the Zivug is certainly there though it occurred because of the ascent of the Anafim there.
This concept is among the most important in this wisdom. He elaborates on this matter below in all its details, but here he speaks in general. He says that the ascent of ZON of Komat Keter de Guf below Malchut of the Rosh causes the Hitkalelut Ohr Keter in the Behinat Kli Malchut of the Rosh.
These two mixtures are: Hitkalelut ZON de Keter of the Guf under Malchut de Rosh in the place of Ohr Keter de Guf, and the Hitkalelut Ohr Keter of the Guf in Kli Malchut itself. They cause the Shoresh de Malchut, meaning the Masach contained in Kli Malchut of the Rosh, to rise to the place of the Shoresh of Yesod, meaning the Aviut de Behina Gimel.
Shoresh Keter Elyon gives below.
This is refers to abundant bestowal by way of Zivug to produce progeny which are the Eser Sefirot de Hitpashtut Bet called Partzuf AB de AK, considered a progeny and the son of the first Partzuf de AK.
Preparation for the Tachtonim to receive.
This means the Tikun of the Masach to be suitable and fitting to mate with the Ohr Elyon.
The Nukva of Keter is incorporated in the Zachar.
It means that this Zivug is not done on the Reshimo de Behina Gimel, which is the Behinat Nekeva. Rather, it is done on the Behinat Reshimo de Behina Dalet, which is the Behinat Zachar de Keter. However, the Nekeva is incorporated in the He’arat Zivug with it, as we will explain below.
7. Interpretation: There are several rules: One, when two Orot are in two Kelim, each on its own. Afterwards, when the two Orot enter one Kli, it will be called Klalut (from the word Kolel – containing). This is because they are contained in one another in one Kli.
There is yet another reality. Since these two Behinot Orot Zachar and Nekeva are in two Kelim, what happens to them is what is written in Parashat Truma, as then there is AHaVaH in them. This means that the He’arah of the Zachar is incorporated in the Nekeva and both are in one Kli.
Also, the He’arat Nukva returns to be contained in the Kli of the Zachar. Thus they are four Orot, two in each Kli, intermingled. This is the meaning of the four Otiot of AHaVaH.
Ohr Pnimi
7. One, when two Orot are in two Kelim etc. contained in one another in one Kli.
Interpretation: Any spiritual separation is through Shinui Tzura and any spiritual unification is through Hishtavut Tzura. Hence, if for example one Ohr is clothed in Behina Dalet and the other in Behina Gimel they are considered two. This is because the Shinui Tzura separates between them. They are considered two separate Orot in two Kelim in themselves.
However, when the Kli de Behina Dalet is purified and remains in Behina Gimel too, the two Kelim mingle and become one Kli, since both are in even Tzura. The two Orot are also mingled in their He’arah. Even though they both originate from the Eser Sefirot de Ohr Yashar, they are two kinds, such as one being Ruach and the other is Nefesh.
Two Orot are in two Kelim etc. Then there is AhaVaH.
This refers to the Zivug de Neshikin and will be explained in its place.
8. There is yet another kind of Klalut. This is the reality we are in, which are two Orot without Kelim, which are ZON of the Keter that rose up and are not in the Kli. It is because then their Klalut would be in the form of receiving He’arah from one another, and this is their Klalut.
Ohr Pnimi
8. The reality we are in, which are two Orot without Kelim.
Here the Zachar and the Nekeva are considered in ascent because of the Hizdakchut of the Masach from all the Aviut that was in it, as it completely equalized its form with the Maatzil.
These Zachar and Nekeva de Keter are nothing but silent Reshimot that have no Aviut at all. Yet, they were first in Behinat Hitlabshut in the Guf, one in Komat Keter de Guf and the other in Komat Hochma in the Guf. Hence, we call them Zachar and Nekeva.
This is the precision that the Rav makes for us here, “which are two Orot without Kelim, which are ZON of the Keter that rose up.” This means that these ZON have nothing of the Behinat Kelim since they are considered to be in ascent.
9. Now the Nukva is contained in the Dechura since the Nukva is Ohr Hochma and the Zachar is Ohr of Keter that remained in the Kli. Hence, it is the Zachar that now receives from its Shoresh, the Shoresh of Keter.
This extends to it by purifying that Keter that remained above at the end of the Shorashim; it is greatly purified by the Upper He’arah of the Shoresh of Keter. Then, a great Ohr shines in that Zachar of the Keter and the Nekeva is incorporated in the Zachar and receives He’arah from it until these three Behinot are even in their He’arah.
They are the Zachar and Nekeva of the Kli Keter and that Keter that is on them. Once they are even, they will receive their Ohr from the Shoresh of the Keter Elyon.
Ohr Pnimi
9. The Nukvais Ohr Hochma.
Meaning, it is the Behinat Reshimo that left Ohr Komat Hochma after its Histalkut.
The Zachar is Ohr of Keter that remained in the Kli.
This refers to the Behinat Reshimo that the Ohr of Komat Keter left after its Histalkut when it remained in Kli de Komat Keter. Now it rose to the Maatzil through the Masach that was purified.
This extends to it by purifying that Keter that remained above at the end of the Shorashim.
Here the Rav gives us a complete order of Zivug and birth of a lower Partzuf by the Upper One. Hence, we must know these things for a very accurate understanding.
He wrote that these Reshimot that rose from the Histalkut de Hitpashtut Aleph are the Reshimo from the Ohr that remains in Kli de Hochma. They rose under Malchut of the Rosh to the place where the general Ohr of Komat Keter of Hitpashtut Aleph was after its Histalkut from there.
It turns out that here in Malchut of the Rosh, we have three kinds of Orot of the Guf de Partzuf Aleph of AK that emerged after the Histalkut and came to the Rosh of that Partzuf. These are the general Komat Keter of the Guf and the Reshimo that that Komat Keter left in the Kli de Keter of the Guf after its Histalkut.
Afterwards it too rose to the Rosh by its Hitkalelut in the Masach de Malchut de Guf that ascended. That Reshimo is called Zachar de Kli de Keter.
We must understand that this Reshimo is an Anaf of the general Komat Keter mentioned above. Indeed, it is more of a branch since it is an actual part of Atzmuto. The only difference between them is that the general Ohr de Komat Keter was removed from the Guf entirely immediately after the Masach purified from the Aviut de Behina Dalet. The Reshimo is that part that it left there in its Kli, and thus you find that they are one Atzmut.
There is yet another (second) Reshimo here, namely the Ohr that the Ohr of Komat Hochma of the Guf de AK left inside its Kli after its Histalkut from that Guf. It is called the Nekeva of the Keter since it too rose from her Kli de Guf to the Rosh by her Hitkalelut in the Masach that was purified.
We have already elaborated on that in Part 4, Chap 4 Ohr Pnimi item 50. We must scrutinize thoroughly well there for all the things from there should have been copied here had I not spared the length. Hence, I am being very brief here.
Remember these three names of the three Orot well. They are: Zachar de Keter, Nekeva de Keter, and Ohr Keter, according to their above explanation because it is impossible to explain them every time. Also, remember that all these three Orot are Anafim of Malchut de Rosh since she brought them out to the Guf by the force of the Shinui Tzura and the Aviut Guf that she gave them, called Aviut from above downward.
Now that they have purified from this Aviut once more they have returned to her once more and were incorporated in her as in the beginning. This is considered that the three Orot rose to the place of Malchut de Rosh.
However, their order of positioning there is considered that every Anaf stands under its proximate Shoresh. This is because the Ohr Keter, which is the general Ohr that rose and departed from the Guf is the closest to Malchut.
The Zachar de Keter stands behind it since it is a branch of the Ohr Keter, which is the Reshimo that the Ohr Keter left in its Kli. The Nekeva de Keter stands behind, as she is from Behinat Aviut de Behina Gimel, being a branch of the Zachar de Keter, which is from Behina Dalet.
Know, that the ascents of Zachar and Nekeva de Keter to the Rosh caused two Zivugim by this ascent. The Masach and the Malchut of the Rosh immediately rose to the Yesod de Rosh. It means that Malchut left the Behina Dalet in her and acquired the Aviut de Behina Gimel of the Rosh.
The reason for her ascent is that the Histalkut Orot de Hitpashtut Aleph of the Guf caused a cessation of the bestowal of Malchut de Rosh since she no longer had anyone to give to. The whole matter of Malchut de Rosh stands only for bestowal, as she is not fitting for reception from the Tzimtzum onward.
Instead, she raises Ohr Hozer through the Zivug de Hakaa that occurs in her. Through that Ohr Hozer she raises she gives and extends the Ohr Elyon into the Guf. Thus, during the Histalkut of the Orot de Guf she cannot give to the Guf but only a restricted bestowal, sufficient only to sustain the Kelim de Guf so that they are not completely annulled.
Hence, when the Masach and the Reshimot de ZON de Keter in it returned to the place of Malchut where the Zivug did not stop, they immediately condense in the Behinat Aviut de Rosh in the entire measure contained in the Reshimot.
Since Behina Dalet did not leave a Reshimo they could not because more Av than the measure of Aviut de Behina Gimel. It is considered that she rose to the place of Yesod to make a new Zivug de Hakaa there on Masach de Behina Gimel.
Thus, the Nekeva de Keter can receive her bestowal. This is one Zivug that the ZON induced by their ascent to the Rosh.
However, there is Reshimo de Behina Dalet here too though it is from Behinat Hitlabshut, meaning Behinat Zachar de Keter. In itself, that Reshimo is fitting for extension of the Ohr through it, meaning to make a Zivug de Hakaa with the Ohr Elyon, to raise Ohr Hozer and the Ohr Hozer will draw the Ohr to it. Despite that, it is fitting to connect with the Nekeva, meaning Aviut de Hamshacha, and examine that thoroughly.
Thus, Malchut de Rosh made a Behinat Zivug de Hakaa here on the common Aviut from Behina Dalet de Hitlabshut and from Behina Gimel de Hamshacha. By that she raised Ohr Hozer up to Komat Keter of the Rosh since she was aided by the Aviut de Behina Dalet of Hitlabshut.
Thus we have thoroughly explained the two Zivugim that the ascents of ZON de Keter induced in the Malchut de Rosh by their ascent and Hitkalelut in her: The first is the Zivug on the common Aviut from Behina Dalet de Hitlabshut and Behina Gimel of Hamshacha. In this Zivug she extended Komat Keter de Rosh. The second is the Zivug on the Aviut de Behina Gimel only. In this Zivug she extends merely Komat Hochma of Rosh.
From the explained thus far you will thoroughly understand the Rav’s words here in item six. He says, “ZON of the Keter rise up to the place of this Keter at the end of the Shorashim Elyonim.”
This means that so is their presence in the Rosh measured, each Anaf under its Shoresh; the Nekeva under the Zachar and the Zachar under the Ohr Keter (see Ohr Pnimi this imem, par. “Remember”). It is written, “He rises to the place of Shoresh of Malchut,” and then the Shoresh of Malchut also rises in the Shoresh of the Yesod where they both remain as Yesod, which is ZON.
This means that in order to bestow to the ZON de Keter that rose she leaves her Behina Dalet, namely the place of Malchut of Rosh and receives the Aviut de Behina Gimel which is the place of Yesod of the Rosh.
However, note that the Rav is precise in saying “they both remain as Yesod, which is ZON.” This indicates the difference here. In several places where the Malchut rises to Yesod the Yesod rises to the Sefira above it. This is because Malchut acquired Aviut de Behina Gimel and the Zivug that emerges on Aviut de Behina Gimel extends merely Komat Hochma.
At that time the Ohr Hochma comes in Kli de Keter, the Bina in Kli de Hochma, ZA in Kli de Bina and Malchut in Kli de ZA. Here, however, the ZA did not rise to Kli de Bina, but they both remained as Yesod, as the Rav says.
The reason for it is thoroughly explained with the above words “However, there is Reshimo”. Here there was a common Zivug from Aviut de Hitlabshut of Behina Dalet with the Aviut de Hamshacha de Behina Gimel that the Malchut de Rosh was mixed with by the Zachar and the Nekeva de Keter that rose in her.
Because of this association with Behina Dalet de Hitlabshut a Zivug de Hakaa was made in her extending Komat Keter of the Rosh. Hence, the Ohr Keter comes in its Kli and the Sefirot did not change their places.
Naturally, the Yesod also remained in its Kli along with the Malchut that rose to it. Thus, now there are two Orot together in the Kli of Yesod. They are also the connection Zachar and Nekeva, meaning its own Ohr, which is Zachar and the Ohr Malchut, which is Nekeva. That is why it is written, “which is ZON.”
It is written, “Then, Shoresh Keter Elyon gives below after there is already a preparation for the Tachtonim to receive.” It means that the Koma that emerges by that common Zivug is Komat Keter of the Rosh.
Hence, Shoresh Keter Elyon, meaning Keter de Rosh gives below to the Ohr Keter, which is contained in Kli Malchut. From the Ohr Keter that Ohr comes to his Reshimo, called Zachar de Kli de Keter. From the Zachar the Ohr reaches the Nukva de Kli de Keter since the three of them are mingled together.
It is written, “At that time the Nukva of Keter is incorporated in the Zachar.” It means that the unique Zivug for her was not done in Malchut de Rosh, namely the above second Zivug on Aviut de Behina Gimel alone. Rather, it is mingled together with the Reshimo de Hitlabshut of the Zachar; and examine that thoroughly.
It is written here in item nine, “This extends to it by purifying that Keter that remained above at the end of the Shorashim.” There is a very important concept here.
The Zivug that is made here now is Zivug Elyon de Rosh. Thus, how will the Ohr Keter be mingled in this Zivug, which is an Ohr that has already clothed the Aviut of the Guf, which is very far from the Behinat Rosh? This is what the Rav tells us here, “This extends to it by purifying that Keter.”
This means that the Masach de Guf rose and was purified from any Aviut in the Guf until it rose to the Rosh. Hence, the entire Behinat Guf contained in the Ohr Keter had been completely sucked out. It became just as Zach as Behinat Rosh and therefore mingled in the Malchut in the Zivug de Rosh and received the Ohr of Keter of the Rosh and poured upon the ZON de Kli de Keter.
The Nekeva is incorporated in the Zachar.
As it is written in the previous item, her Behina Gimel mingled and participated with the Behina Dalet de Hitlabshut of the Zachar. After that she departed from this participation since Malchut de Rosh made a special Zivug on the Behina Gimel of the Nekeva, as he explains below.
These three Behinot are even in their He’arah. They will receive their Ohr from the Shoresh of the Keter Elyon.
The three of them were incorporated in this Zivug of Malchut de Rosh in the common Masach from the Aviut of Hitlabshut of Behina Dalet with the Aviut of Hamshacha de Behina Gimel. The Ohr Hozer that rose from here clothed through Komat Keter Elyon, namely Keter de Rosh.
In addition, the matter of the Hitkalelut of these three Orot has already been explained above. Each Anaf is incorporated in its proximate Shoresh, meaning the Nukva de Keter in the Zachar de Keter, the Zachar de Keter in the Ohr Keter, and the Ohr Keter in Malchut.
10. The Nukva of the Keter must also receive from her Shoresh Elyon, which is the Upper Hochma. Hence, the Shoresh of the Upper Hochma descends in Bina, Bina in Hesed etc. until Yesod descends in Malchut.
Afterwards, that Keter, which rose to the place of Shoresh of Malchut, descends in His place. He cannot be there since He has no similarity with the Shoresh of Malchut. In addition, He is a branch and Malchut is a Shoresh. Hence, although He receives from Keter, He is worse than her.
However, He comes down to His place and can there be together with ZON that were in His place. This is so because then they are all equal, having received equally from the Shoresh of the Keter Elyon.
Ohr Pnimi
10. The Nukva of the Keter must also receive from her Shoresh Elyon.
Interpretation: This great Zivug that was made on the common Masach of the Zachar and the Nukva together that extended the great Ohr de Keter Elyon remained entirely in the Rosh. It cannot expand to the Guf because the Behinat Aviut of Hamshacha de Behina Dalet is absent there.
This matter of the association that was made with the Behinat Hamshacha de Behina Dalet and the matter of the association that was made with the Hamshacha de Behina Gimel was enough for the Eser Sefirot of the Rosh. This is so because there is no actual Behinat Hitlabshut in them. However, it is not enough for actual Hitlabshut inside the Guf.
Hence, the Behinat Aviut de Hitlabshut awakened in the Zachar de Kli de Keter to expand with this great Ohr into actual Behinat Hitlabshut, meaning to clothe in the Eser Sefirot de Guf. Because of that the Behinat Guf contained in the Ohr Keter that stands at the place of Malchut de Rosh immediately became apparent.
Along with it His Tzura became different from the Malchut de Rosh. In that it is considered to have instantly become separated from the Malchut and left there to His place, as the Shinui Tzura separates and departs the spirituals from one another.
Since He left the place of Malchut, you find that he immediately separated from the Ohr of the Keter Elyon and only the previous restricted He’arah remained in Him. It is called that the Ohr Keter returned His face upward and His posterior downward.
He writes, “The Nukva of the Keter must also receive from her Shoresh Elyon.” It means that the Zivug is not completed by the great Zivug de Komat Keter Elyon for its He’arah does not expand to the Guf. Thus, there is a need for the Zivug made on the Behinat Nekeva de Keter, meaning the complete Aviut de Behina Gimel both from the Behinat Hamshacha and from the Behinat Hitlabshut.
From her Shoresh Elyon, which is the Upper Hochma.
It is written above that the Reshimo that remained from Komat Hochma de Hitpashtut Aleph after its Histalkut is Behinat Aviut de Behina Gimel. It is made here into Behinat Nukva de Keter and it is the source of this second Hitpashtut.
Hence, the Shoresh of the Upper Hochma descends in Bina, Bina in Hesed etc.
The Behinat Zivug made on the Behinat Nekeva de Keter, which is Behina Gimel, causes the descent of the degrees from Rosh to Sof. Keter descends to the degree of Hochma, Hochma descends to the degree of Bina, Bina descends to the degree of Hesed etc. Finally, Yesod descends to the degree of Malchut.
The reason for it is that this Zivug occurs on Aviut de Behina Gimel. It does not raise Ohr Hozer and extends only Komat Hochma. Hence, with regard to this Zivug, you find that the Ohr Hochma descends and clothes Kli de Keter.
It is considered that the Keter descended from its degree and came to the degree of Hochma. Similarly, Ohr Bina clothes Kli de Hochma and Sefirat Hochma descends to the degree of Bina etc. until Ohr Malchut clothes Kli de Yesod and the Yesod descends to the degree of Malchut.
That Keter etc. since He has no similarity with the Shoresh of Malchut.
During the ascent of the Masach and the Sefirot up to the Maatzil, meaning they purified from the Behinat Aviut de Guf entirely, meaning from above downward. By that they have come to Hishtavut Tzura with Malchut de Rosh.
Thus, it is considered that the Ohr de Komat Keter that rose from the Guf came to the place of Malchut since it is then as Zach as Malchut and there is no disparity of form between them, as the Rav says (item 9). He wrote, “This extends to it by purifying that Keter that remained above at the end of the Shorashim” (see Ohr Pnimi item 9).
However, afterwards this first above Zivug that extended the Komat Keter Elyon has been completed in the form of from below upward as it is in the Rosh. Then came His time to turn around and expand from above downward too for Hitlabshut in the Guf as it is in all the Zivugim.
At that time the Ohr Keter in the place of Malchut de Rosh awakened to expand to the Guf once more as it was there to begin with. However, the Behinat Nukva of the Rosh was not in her place in Behina Dalet since the Behina Dalet de Behinat Hamshacha was missing there (Ohr Pnimi item 10). Thus, she could not expand from above downward to Eser Sefirot from her and within her through the Tabur de Guf, and all this great Ohr of this Zivug remained in the Rosh.
Still, because the Ohr Keter had awakened to return and expand in the Guf as in the beginning, even though it did not return, it still caused this awakening to disclose the Aviut de Guf from the time it was there in the beginning. Since the Aviut de Guf appeared in it, its Tzura has changed form that of Malchut of Rosh. He no longer has any semblance to her since He has grown as far from her as the Guf is far from the Rosh.
He writes, “Afterwards, that Keter, which rose to the place of Shoresh of Malchut, descends in His place. He cannot be there since He has no similarity with the Shoresh of Malchut. In addition, He is a branch and Malchut is a Shoresh.” It means that after the Zivug is completed the Aviut de Guf awakened in Him and His Tzura was changed from Malchut until He had no likeness with her.
Hence, He was completed to descend from there and return to His place. It is written, “for this is a root and that is a branch.” This is because the Behinat Guf is a branch and the Behinat Rosh is a Shoresh.
He comes down to His place.
It is below Kli Malchut of the Rosh, meaning intermediate between Rosh and Guf. This is because it cannot descend and expand to the Guf since the Nukva of the Rosh does not expand in her Eser Sefirot de Ohr Hozer to become Kelim to clothe Him, as written in the previous item. He also cannot be in the Rosh because of the above Shinui Tzura. Hence, He is regarded as intermediate between them.
They are all equal, having received equally from the Shoresh of the Keter Elyon.
Before the second Zivug was made on the Masach de Aviut from Behina Gimel only on the Behinat Nekeva de Keter, the Nekeva was still mingled with the Behina Dalet of the Zachar and the Zachar de Keter was contained in the Ohr Keter. Hence, now the three of them are equal in their reception from the Keter Elyon, meaning what they still receive from Komat Keter of Rosh.
11. At that time the He’arat Shoresh Hochma extends below and the Zachar is incorporated in the Nukva. The Nukva receives first since she equalizes in virtue with the Zachar and they both receive from the Shoresh of the Keter Elyon equally.
Since they now receive from Shoresh Hochma, the Nukva first receives from all three here. They receive from her and incorporate in her, as it is written, “A virtuous woman is a crown to her husband.”
Ohr Pnimi
11. At that time the He’arat Shoresh Hochma extends below.
It means that the Zivug is made on the Masach of Behina Gimel of the Malchut de Rosh without the participation of the Aviut de Hamshacha de Behina Dalet. At that time the Ohr Hozer that ascends from below upward attains no more than Komat Keter Elyon, but only up to Komat Upper Hochma of the Rosh. It is written about that, “At that time the He’arat Shoresh Hochma extends below,” meaning the Hochma of the Rosh.
The Zachar is incorporated in the Nukva etc. receive from the Shoresh of the Keter Elyon equally.
Interpretation: now that the Zivug is made on Masach de Behina Gimel that extends only Komat Hochma of the Rosh, you find that the Ohr Hochma of the Rosh clothed the Behinat Kli de Keter of the Rosh. Keter and Hochma were incorporated in one another in the Rosh too. It follows that the Zachar, which is Reshimo de Komat Keter, and the Nekeva, being Reshimo de Komat Hochma, were also intermingled, and the Zachar receives the Ohr Zivug of the Nekeva.
It is written, “The Nukva receives first since she equalizes in virtue with the Zachar and they both receive from the Shoresh of the Keter Elyon equally.” Also, now that the Ohr Hochma came to Kli de Keter of the Rosh they receive from the Kli de Keter too, both of them equally.
The Nukva first receives from all three here. They receive from her etc.
This means that in the beginning, in the first Zivug, extending Komat Keter of the Rosh, the Ohr Zivug belonged to the Ohr Keter that rose from the Guf to Malchut de Rosh. However, Nukva did not have any connection to this Ohr de Keter Elyon since she is the Reshimo de Komat Hochma.
It follows, that Nukva receives from all of these three Orot because of her Hitkalelut in them. Now, however, when the Zivug is made on her Behina, namely Behina Gimel, the Nukva is found to be the primer receiver of the three Orot. This is so because the other two do not belong to Komat Hochma but receive from it.
12. Yet, the reasons for the descent of the Shoresh Hochma below in the place of the Shoresh Bina etc. are several. The first is that when she is near the Shoresh Keter she cannot shine below and her Ohr is annulled in the Ohr that extends from Keter.
Moreover, she must draw nearer down so that Nukva in the Keter may receive from Him first. This causes the closeness of the Shoresh to her on degree more than the closeness of the Zachar in Keter to His Shoresh.
In addition, we have explained that the Shorashim never cease giving below since the Tachtonim want to receive. Hence, the Shoresh of Keter does not stop pouring down the whole time ZON are outside their Kli.
It follows, that reason Hochma cannot bestow. Thus, when Hochma departs and descends below to the place of Bina, her place will remain vacant. While the Shefa pours from the Shoresh of Keter fills that vacant Halal, Hochma pours below. It follows, that then even if Keter bestows, He does not revoke the He’arat Hochma.
Ohr Pnimi
12. She is near the Shoresh Keter she cannot shine below and her Ohr is annulled in the Ohr that extends from Keter.
It means that if the degrees had not descended but the Ohr Keter would be in Kli de Keter and the Ohr Hochma in Kli Hochma etc. then the Ohr Hochma would not have been able to pour to the Guf. This is so because it is then annulled in the Ohr Keter, as all the lower Sefirot are annulled and become indistinguishable compared to the highest Sefira in the degree.
For that reason, though each degree contains Eser Sefirot, it is named only after the highest among them. Hence, it is impossible for the Zivug to be made only on Behina Gimel for then the degrees come down and the Ohr Hochma comes to Kli de Keter. In that state the Ohr Hochma will be the highest Sefira and its He’arah will be distinguishable.
ZON are outside their Kli. It follows, that reason Hochma cannot bestow.
This means that as long as they are the Rosh, they are there without a Kli. Hence, as long as the degrees are in their place and the Ohr Keter Elyon is in its own Kli, its He’arah always reaches the ZON and they cannot receive from another Ohr that is smaller than that. Thus, the descent of the degrees is required, that Ohr Keter will not shine in its Kli, but Ohr Hochma.
Thus, when Hochma departs and descends below to the place of Bina, her place will remain vacant.
Interpretation: When the degree of Hochma descends to the degree of Bina, the degree of Hochma is found to be vacant and there is no other place for Ohr Hochma to clothe if not Kli de Keter, as its own Kli serves the Ohr Bina.
While the Shefa pours from the Shoresh of Keter fills that vacant Halal, Hochma pours below.
It follows, that while an Ohr that extends from the Kli fulfills it from the missing degree of Hochma, meaning that Ohr Hochma itself clothes there, the degree of Hochma gives below and is not annulled in the Ohr Keter. This is because now it is the highest Sefira in the Rosh and no degree is higher.
13. However, the descent of Hochma below will not diminish her He’arah when the Maatzil grows one degree farther. This is because the Ohr Keter Elyon fulfills that place of Halal.
Otherwise, had a vacant Halal been left there, the Ohr would cease from the Maatzil to Hochma and she would even lose the Hochma. It would have been better to leave her in her place. Now, however, when Ohr Keter fulfills the place of that Halal, there is a passageway to the Ohr of the Maatzil to pour in the Shoresh Hochma, and she is not lost at all.
Ohr Pnimi
13. Will not diminish her He’arah when the Maatzil grows one degree farther.
Thus, after the Kli de Hochma descends to the degree of Bina because Ohr Bina clothed it, it did not create any cessation between the Sefirot because of the missing degree of Hochma there. This is so for the above reason that no vacant Halal remained there inside the degrees, as Kli de Keter where Ohr Hochma clothed fills the place of that want.
It is written, “Now, however, when Ohr Keter fulfills the place of that Halal, there is a passageway to the Ohr of the Maatzil to pour in the Shoresh Hochma.” This means that the Ohr Hochma poured from the Maatzil is poured in Kli de Keter and the Keter fills the place of Hochma.
14. After ZON have received from the Shoresh of Hochma too, they do not need to suck any longer. Then ZON descend in their Kli, the Shoresh Hochma rises to her place, and the Shoresh Keter gathers a part of the Ohr to it.
That Keter at the end of the Shorashim receives only the vitality it needs. Now He is called Behinat Matei in the Keter to the Kli since the Ohr returned to its Kli.
However, the Shoresh Keter Elyon is called Lo Matei below in Akudim. Thus, we have deduced that the Ohr in the first Kli is called Keter, containing only Ohr Hochma since the Ohr Keter remained above at the end of the Shorashim. This is the meaning of, “In wisdom hast Thou made them all.”
Ohr Pnimi
14. After ZON have received from the Shoresh of Hochma too, they do not need to suck any longer.
The Zivug was made on the complete Aviut de Behina Gimel, both from the perspective of the Hamshacha and the perspective of the Hitlabshut. Afterwards the Nukva of the Keter can expand from above downward in Eser Sefirot to the Guf with the Ohr that she receives from the Rosh. The Zachar de Kli de Keter expands along with her and descends to the Guf. This is why it is written that then ZON descend in their Kli, meaning the Guf.
Then ZON descend in their Kli, the Shoresh Hochma rises to her place, and the Shoresh Keter gathers a part of the Ohr to it.
The matter of the decline of the above degrees that was made in the Rosh, was only for the time of the Zivug. However, after the Zivug and after ZON came down into their Kli, the degrees returned to their place as in the beginning, the Ohr Keter Elyon returned to Kli de Keter, Ohr Hochma to Kli de Hochma etc.
Yet, the Keter Elyon did not shine to the Ohr Keter below Malchut until it could expand to the Guf as in the beginning, but, “the Shoresh Keter gathers a part of the Ohr to it. That Keter at the end of the Shorashim receives only the vitality it needs ,” and not in a way that it can expand to the Guf as in the beginning, for the above reason.
Matei in the Keter to the Kli.
This is because that Ohr of the Zivug that is made in Behinat Nekeva de Keter de Behina Gimel of the Rosh, which is in Komat Hochma, clothing Kli de Keter. It comes down with the above Zachar and Nukva into the Guf and clothes Kli de Keter de Guf too.
It is written, “since the Ohr returned to its Kli.” This refers to Kli de Keter that belongs to Ohr Hochma, since it extends so from the Behinat Zivug, hence its name, Matei in Keter de Guf.
The Shoresh Keter Elyon is called Lo Matei below in Akudim.
It means that when it is written Matei in Keter de Guf it does not mean that Ohr Keter of the Rosh shines in the Guf, as this Ohr Keter is always Lo Matei in the Guf. Rather, it means Ohr Hochma of the Rosh, but clothing in Kli de Keter.
Thus, we have deduced etc. containing only Ohr Hochma.
He lets us know that in this entire Hitpashtut Bet, when it writes Ohr Keter it means only Ohr Hochma, as we have learned here that there is no Ohr Keter in the Guf at all, but only Ohr Hochma. However, because it clothes in the Kli de Keter, we called it Ohr Keter.
15. *Now we will explain this reality of the Histalkut Ohr Elyon. When evaluating this reality of the Kli that contains all the Ohr, it is necessary that when the Ohr leaves it, there will be parts in it that are suitable for looking to that Ohr.
When it draws far from them, the Panim to Panim looking draws as far from them as it has drawn far. The lesson in that is that when the Ohr departs from the tenth part of that Kli, which will be later called Malchut, that tenth part of that Kli, from which that Ohr departed, thus becomes a Kli.
At that time the Kli turns its Panim down because it has now been discerned as a Kli. When separated from its Ohr; it is unable to look at it Panim be Panim. In that state it turns its Panim after it has become a Kli and then it looks at the Ohr Elyon that has drawn far from it only through the Achor.
Ohr Pnimi
15. Parts in it that are suitable for looking to that Ohr.
The place of bestowal or the place of reception in the Kli, is called Panim. The bestowal or the reception themselves are called Histaklut or Habata (gazing).
It is written, “When evaluating this reality of the Kli that contains all the Ohr, it is necessary that when the Ohr leaves it, there will be parts in it that are suitable for looking to that Ohr.” This is so because each Histalkut is done by Hizdakchut of the Aviut in the corrected Masach in the Kli.
It is known that there are four Behinot in the Masach. For example, if Behina Dalet of the Kli is purified and the Ohr departs from the Kli because of that, three Behinot of Aviut still remain in the Kli from which the Ohr has not departed and they are still suitable for Habata on the Ohr.
The Panim to Panim looking draws as far from them as it has drawn far.
If the Aviut has been purified from Behina Dalet, the Ohr is distanced from the Kli in the measure of Behina Dalet, not from the three other Behinot. If it is also distanced from Behina Gimel, the Ohr will be distanced from the Kli in the measure of Aviut of Behina Gimel too, and not from the rest of the Kli which is from Behina Bet upward.
At that time the Kli turns its Panim down.
Here we must remember everything the Rav wrote regarding Hitpashtut Aleph de Akudim in Part 4 regarding the descending Ohr Hozer from the Komot that emerge during the Hizdakchut that shines to the empty Kelim located under the place of the Zivug. Also, the issue of Hakaa that these He’arot made with the Reshimot that remain in those Kelim (see Part 4, Chap 9 and Ohr Pnimi items 50, 90).
From there you will understand that after the Aviut has been purified from Behina Gimel to Behina Bet (for example), the Zivug is made in Behina Bet and Behina Gimel remains empty without its Ohr. At that time the Ohr Hozer descends from the He’arat Zivug de Behina Bet into the Kli of the empty Behina Gimel.
Then there is Hakaa and Bitush between the descending Ohr Hozer and the Reshimo in the empty Kli since the Reshimo is from the Histalkut of the Zivug. For that reason the Reshimo must exit there and ascend above the Kli as Tagin, making room for the Ohr Hozer to come down into its Kli. Know, that this Ohr Hozer that descended into the empty Kli operates in the Kli that will turn its Panim downward and its Achor upward, as the Rav says here.
You already know that from the Behina of Hamshacha of Ohr in the Kli, the wall of the Kli is divided into two halves called Panim and Achor or Pnimiut and Hitzoniut (see Part 4, Chap 5 item 3). Accordingly, you find that that empty Kli of the above Behina Gimel is divided into Panim and Achor.
Its more Av half of the wall is called Panim since it extends the Ohr Elyon to it through a Zivug, and the half of the wall that is not so Av is called Achor. This is because it is silent in the Kli, and the Ohr has no contact with it.
All this refers only to a time when the Ohr is present in the degree. However, during the Histalkut of the Ohr from the degree de Behina Gimel to Behina Bet, made in the Zivug de Behina Bet when the He’arah of this Zivug descends to the empty Kli of the empty Behina Gimel, the two halves of the wall are turned. The half of Panim becomes Achor, and the half of Achor becomes Panim.
This is because the descending Ohr Hozer from Behina Bet into the empty Kli becomes distant from the Aviut de Behina Gimel there since it is Ohr from Behina Bet. It draws nearer to the half of the wall of the Kli that is closest to Behina Bet and shines there.
Thus, the most Av of that Kli does not receive any He’arah from that Ohr Hozer and now becomes Behinat Achor of the Kli. The most Zach of that Kli now becomes the Panim of the Kli since the Ohr shines only in its Zach part.
This is the meaning of, “At that time the Kli turns its Panim down,” since it cannot receive anything from the He’arat Zivug made in the Upper Behina. The Panim becomes Achor and turns its Achoraim upward since it is now all that receives from the He’arat Ohr Hozer that descended to it, and the Achor becomes Panim. This is called inversion.
It has now been discerned as a Kli.
However, afterwards, when the Behina above it also becomes a Behinat Kli, meaning the Zivug departs from there too, the He’arat Ohr Hozer stops coming down to it. Then the Kli returns its Panim upward as in the beginning since its Achor has now lost all its merit, as the Reshimo now begins to shine to the Kli and the He’arat Reshimo only the Behinat Panim of the Kli. It is like the Ohr prior to its departure, not reaching its Behinat Achor. You find that the Kli has been restored as in the beginning.
It looks at the Ohr Elyon etc. through the Achor.
This means that then you find that the He’arat Zivug that descends to it from the highest Behina is received only through the Achor of the Kli, which is the more Zach part of it. This is considered that the Kli turned its Achoraim upward.
16. Now the Ohr Elyon too will be called Achor during its Histalkut and that Kli will be Achor be Achor with that Ohr. After that Ohr also leaves, one more portion, which will later be called Behinat Yesod, departed from all of it. Then, that part will also turn its Panim from the Ohr Elyon for it will not be able to receive it.
In that state, the first Behinat Kli, called Malchut, will be able to turns its Panim upward since the Ohr drew far from it. At that time Malchut and Yesod will be Panim be Panim but Yesod will be Achor be Achor with the Ohr Elyon.
Ohr Pnimi
16. Now the Ohr Elyon too will be called Achor.
The matter of the appellations Panim and Achor applies only to the Kelim. This is because in the Ohr they are called Hitpashtut and Histalkut. The Rav calling the Histalkut Ohr here by the name Achor is only in allegory, since he wants to compare the matter of the Histalkut Ohr with the matter of the Achor in the Kelim and call them Achor be Achor. The Rav has already explained the reason that the empty Kelim are called Achor and Histalkut in Part 4, Chap 3 item 4.
Will be able to turns its Panim upward since the Ohr drew far from it.
This is so because after the Zivug stops at the highest Behina too and the He’arat Zivug stops descending to the Kli, the Reshimo shines in the Kli once more. Then the Kli returns its Panim upward as in the beginning since it does not receive any He’arah now.
17. Also, when Behinat Ohr of Hod departs, Hod will be Achor be Achor with the Ohr Elyon. Then Yesod will turn its Panim to Hod, Hod and Yesod will be Panim be Panim and Malchut will be Panim be Achor, the Panim of Malchut in the Achoraim of Yesod.
This is so because the desire and the yearning of the Sefira to return its Panim to the Ohr. However, the near Sefira to the Ohr cannot return its Panim to it yet, before it draws the measure of one Sefira far from the Ohr.
Ohr Pnimi
17. Before it draws the measure of one Sefira far from the Ohr.
As long as there is Zivug in the highest Sefira, the He’arat Zivug comes from there to the empty Sefira below it. At that time this He’arah reaches only the Behinat Achor in the Kli and not at all the Panim. Thus, the Panim of the Kli are turned downward.
However, after the Ohr departs from the highest Sefira as well, the He’arat Zivug reaches only from the Elyon to the Tachton, meaning from the cause to the consequence but not from above its cause. This is so even though there is still Zivug in the Sefira above the Upper One.
Thus, the He’arat Reshimo returns and returns its Panim upward. This is his precision, “Before it draws the measure of one Sefira far from the Ohr,” and examine carefully.
18. Also, when the Ohr leaves the Behinat Netzah, Netzah will be Achor be Achor with the Ohr Elyon and Panim be Panim with the Hod. Yesod will be Panim be Achor with the Hod and Malchut too Panim be Achor with the Yesod etc. similarly until the Ohr departs from all ten parts of the Kli.
In that state all the Sefirot will be Panim be Achor, the Panim of the inferior in the Achor of the superior. However, the Keter will be Panim be Panim with the Hochma since the Keter is Achor be Achor with the Ohr Elyon for the above reason. Therefore, Keter and Hochma must be Panim be Panim.
Ohr Pnimi
18. The Keter is Achor be Achor with the Ohr Elyon.
This is because Behina Dalet did not leave a Reshimo. It is known that Behina Dalet extends the Ohr Keter. Although Ohr Keter itself left a Reshimo in its Kli, it is still only Behinat Reshimo de Hamshacha (see Ohr Pnimi item 6). This is considered the Behinat Achor with regard to the Behinat Hamshacha. For that reason it is also considered its Achoraim being turned upward, and Panim downward.
Keter and Hochma must be Panim be Panim.
Hochma has a complete Reshimo from the Behinat Hamshacha. This Reshimo brings its Panim upward once again. Keter lacks the Reshimo de Hamshacha, hence its Achoraim are turned upward. Hence, they are found to be equalized with one another, which is called Panim be Panim. This will be clarified below.
19. Thus we have explained the Histalkut and how the Kelim were made by that. Yet, we have explained how there are Kli Malchut and Yesod etc. in this Kli. Yet, this is not why it is called Kelim, since it is still not apparent that they are ten Sefirot, and also that the Ohr departed together.
The thing is that it is like one long Kli whose parts are not equal according to the distancing of those parts from one end to the other. Thus we have explained the existence of the Ohr, its Hitpashtut and its Histalkut, and they are two Behinot.
20. Now there is another Hitpashtut and Histalkut, as will be explained, and then the four Behinot will be completed. The thing is that when this Behinat Kli was completed and became a Kli by the Histalkut of the Ohr, when the Ohr expands in this Kli once more, there will remain a discernment of Orot and Kelim.
However, when the Ohr expands in this Kli for the second time, it does not expand in the first order, but appears and disappears. This is the meaning of what is written in the Zohar, “Matei ve Lo Matei.” These two Behinot are called Hitpashtut and Histalkut, by which the four Behinot will be completed.
Ohr Pnimi
20. “Matei ve Lo Matei.” These two Behinot are called Hitpashtut and Histalkut, by which the four Behinot.
This refers to the four Otiot of the Name HaVaYaH. This is because these two Behinot of Hitpashtut and Histalkut de Hitpashtut Aleph de Akudim that he introduced above (item 19) are the two Otiot Yod, Hey of HaVaYaH. These two Behinot of Hitpashtut and Histalkut in Hitpashtut Bet de Akudim, called Matei ve Lo Matei, are the two Otiot Vav, Hey of HaVaYaH.
The beginning of the Matei of Ohr inside the Kli de Keter.
Will be explained below.
21. The thing is that first the Ohr enters the Kli of Keter and then leaves it. After that the Ohr enters Kli of Hochma and leaves once more. It does the same in all ten Kelim, and this is called Matei ve Lo Matei that is always mentioned in the Zohar.
It is always in the nature of that Ohr to come and shine and then leave, as it is the nature of a candle’s flame to sway. Also, the Ohr always remains Matei ve Lo Matei in these Kelim called Akudim. Because they are in one Kli, that Kli has no power to tolerate the Ohr if it is not Matei ve Lo Matei.
Thus we have explained the four Behinot that are the first Hitpashtut and its Histalkut, and the second Hitpashtut and its Histalkut. We have also explained that the second Hitpashtut and Histalkut are called Matei ve Lo Matei. For that reason this Kli is called Akudim, since it is one Kli that connects and ties ten Orot within it.
Ohr Pnimi
21. Because they are in one Kli, that Kli has no power to tolerate the Ohr.
Until Olam ha Nekudim there is no more than one Kli in the entire Eser Sefirot. Even though we refer to the other Sefirot as Kelim, it is only in metaphor, to simplify matters, as the Rav has written above (Part 4, Chap 1).
This is the reason for the Hizdakchut and the Histalkut Orot de Hitpashtut Aleph de Akudim as well as the Matei ve Lo Matei de Hitpashtut Bet de Akudim, as the Rav wrote above (Part 4, Chap 1 item 3). Since the ten inner Orot and the ten surrounding Orot are connected and tied to a single Kli etc. they beat on each other and strike one another.
Hence the Aviut in the Masach is purified and the Orot depart. It is the same manner in all these ten exits and ten entrances that were here in Hitpashtut Bet. They are also for the reason that that the Ohr Makif and Ohr Pnimi that are connected together in their Shoresh in Malchut of the Rosh strike each other as they depart from there to the Guf.
This is because the Masach prevents the Ohr Makif from expanding to its place in the Guf, meaning from Tabur down. For that reason it purifies the Masach and the Masach cannot tolerate and limit the Ohr Pnimi inside the Kelim and the Orot leave and return as we have written before (see Part 4, Chap 1, item7 Ohr Pnimi).
22. This also explains how come the Kli is considered one Kli, alone, and the Orot are considered ten. This is because when the Ohr leaves, everything is considered one Kli and not ten Kelim.
However, regarding the Orot in them, when they return to expand in a real Hitpashtut, which is the second Hitpashtut, it does not expand in one time inside the Kli as it departed. Rather, it enters and exits ten exits and ten entrances.
It enters and exits ten times, once in Keter, once in Hochma and so forth in all of them, hence they are called ten Orot. The Kli, however, is made at once by Histalkut Aleph when it left at one time. For that reason it is called one Kli.
Ohr Pnimi
22. Hence they are called ten Orot. The Kli, however, is made at once.
Compared to the Kli, all these departures are considered one Histalkut. This is because here there is still only one Kli, only Kli Malchut. There is no recognition of a Kli in the first nine Sefirot and all these exits and entrances made in it are considered as one long Kli whose parts are not equal as the Rav says above (item 19). Know, that all these are preparations for the Tikun of the Eser Kelim in the Eser Sefirot.
Things are done gradually: in Hitpashtut de AK there is still no recognition through the Histalkut. Even the discernment in the Orot does not show that they are ten Orot. In Hitpashtut Bet there is a discernment in the Eser Sefirot that they are ten Orot, and in the Hitpashtut of the Eser Sefirot in Olam Nekudim there is a recognition of the Eser Kelim in the GAR and not in the seven lower Sefirot. It is completed in Olam Atzilut and ten complete Kelim are made in all ten Sefirot.
23. These four Behinot are the actual four Otiot HaVaYaH. The Yod-Vav are two Behinot Hitpashtut, and the Heys (pl. for Hey) are two Behinot Histalkut.
You already know that the name HaVaYaH begins only from Hochma downward. The reason is that these four Behinot belong only to Hochma and under, but Keter contains only two Behinot. For this reason it is called Yod-Hey, Yod-Hey-Vav-Hey.
This is the meaning of, “for the Lord is God, an everlasting Rock.” This is because He first began to picture and create the world in them. This is the meaning of Akudim, which are the Yod-Hey HaVaYaH. This because Yod-Hey in Keter, HaVaYaH in all the other Partzufim.
Ohr Pnimi
23. The Yod-Vavare two Behinot Hitpashtut, and the Heys are two Behinot Histalkut.
The first Hitpashtut is the Yod; the second Hitpashtut is the Vav. The first Histalkut is the First Hey and the second Histalkut is the last Hey.
HaVaYaH begins only from Hochma downward.
It is known that the Yod means Hochma, Vav means ZA, the First Hey means Bina and the last Hey means Malchut. Keter, however, is not implied in the four Otiot, except in the tip of the Yod. This is so for the reason that the Rav explains below.
24. The reason is that below, the nine Sefirot have the four deficits of the Ohr. This in itself will cause the giving of the Name of the Ohr Elyon, making these four deficits capable of being called HaVaYaH.
They are those: The first is the Hitpashtut of the Ohr for the first time. At that time the Ohr begins to expand in Keter, the first among them. At that time all nine below it lack that Ohr.
Thus, when the Ohr appeared in the reality of Keter, all the rest were still absent. This is the first deficit in the first Hitpashtut of the nine Kelim. This deficit is absent in Keter.
Ohr Pnimi
24. The four deficits of the Ohr. This in itself will cause the giving of the Name of the Ohr Elyon, making these four deficits capable of being called HaVaYaH.
Interpretation: the meaning of the Otiot is Kelim that were emanated and made by the Nitzotzin that fell from the Ohr Hozer of the four Komot that came out during the Histalkut of the Ohr of Hitpashtut Aleph. They came into the empty Kelim after the Histalkut of the Ohr from them.
As has been explained in the Rav’s words above (Part 4, chap3 item 12 (see Ohr Pnimi there item 100), any “Name” implies attainment, since “anything that we do not attain, we do not call by a name.” It is known that there is no attainment in the Ohr without a Kli, and it has also been explained (Part 4, Chap 1 item 9) that the Hitpashtut of the Ohr and its Histalkut are the reason for the making of the Kli.
Thus, the lack of Ohr makes for the extistence of the Kelim and the Holy Names. It is written, “the nine Sefirot have the four deficits of the Ohr. This in itself will cause the giving of the Name of the Ohr Elyon, making these four deficits capable of being called HaVaYaH.” In other words, it is so that there will be a possibility to attain Him in that Name.
The Hitpashtut of the Ohr for the first time etc. This is the first deficit in the first Hitpashtut of the nine Kelim.
This means that when the Ohr begins to expand in the Keter the Ohr is in Behinat Ohr Yashar, Rachamim. At that time all nine below it lack that complete Ohr.
Although they are considered Ohr Hozer and Din and are therefore called Nekudot, hence there is a blemish here in the lower nine of Hitpashtut Aleph. However, here there is no blemish in the Keter whatsoever, hence the Keter is not implied in the Otiot of the Name HaVaYaH, as they imply the lack of the Ohr.
Rather, the Hitpashtut of the nine Sefirot below Keter, being the four Komot HB ZON that came out as Ohr Hozer and Din, imply the Yod of HaVaYaH. also, the Histalkut of the entire Hitpashtut Aleph in general is the meaning of the Hey de HaVaYaH. They are called the Yod-Hey de Keter, as the whole of Hitpashtut Aleph is called Keter.
25. In the second Hitpashtut, this deficit will also be in the nine Sefirot once more, not in the Keter. Hence, there are two deficits in the nine Sefirot and not in Keter. This is so because when no Ohr is emanated, it is not called a deficit.
However, once this Ohr begins to expand, it first expands in Keter. At that time the nine Sefirot will be considered lacking that Ohr, as the Ohr Keter preceded them. However, the other two deficits are found in both Keter and the nine Sefirot, and it is the two Behinot Histalkut, since this is called a true deficit whether to the nine Sefirot or to the Keter Himself.
Ohr Pnimi
25. In the second Hitpashtut, this deficit will also be in the nine Sefirot once more, not in the Keter.
This is so because in Hitpashtut Bet too only Keter came out in Behinat Taamim. However, the other nine Sefirot came out during the Hizdakchut as Nekudot and that lack appeared in them a second time.
Hence, the Keter de Hitpashtut Bet is not implied in the four Otiot HaVaYaH, even in Hitpashtut Bet, as that lack is not in it but only from Hochma down. These are the four Komot HB ZON that emerge because of the Hizdakchut of the Masach (as he writes below) called Nekudot. They are implied in the Vav of HaVaYaH and the general Histalkut of this Hitpashtut Bet is the last Hey of HaVaYaH.
The Rav says above (item 23) about this Hitpashtut Bet, HaVaYaH in the all the other Partzufim. This is because the two lacks of Hitpashtut Aleph are present in this Hitpashtut Bet too, as we shall see below.
The nine Sefirot will be considered lacking that Ohr, as the Ohr Keter preceded them.
It means that the matter of the lack in them is only compared to the Ohr Keter that preceded them in its merit. Compared to Him, they are considered Ohr Hozer and Din though in themselves they are Rachamim since they too extend from the Maatzil from above downward, as the Rav wrote above (Part 4, Chap 2 item 1).
It is known that all that extends from above downward is Rachamim. Yet, compared to the Ohr Keter they are considered Din since they only exit by the power of the Histalkut of His Ohr (see Part 4, Chap 6 and Ohr Pnimi item 9). However, the two Behinot of the general Histalkut of Hitpashtut Aleph and Hitpashtut Bet implied in the two Otiot Hey of the Name HaVaYaH are a true lack and Behinat Din in themselves too, as the Rav says above.
We understand from all the above that the Yod in the HaVaYaH is the Ohr of Nekudot of Hitpashtut Aleph, meaning the nine Sefirot from Hochma downward that came out there during the Histalkut Ohr Taamim.
The First Hey in the Name HaVaYaH is the general Histalkut of this Hitpashtut Aleph, the Vav in the Name HaVaYaH implies the Ohr Nekudot of Hitpashtut Bet. The last Hey in the Name HaVaYaH implies the general Histalkut of this Hitpashtut Bet. Thus, the two expansions of Ohr Nekudot imply the Yod-Vav in the Name HaVaYaH and the two departures imply the Hey-Hey in the Name HaVaYaH.
He writes (item 23), “Yod-Hey in Keter, HaVaYaH in all the other Partzufim.” It means that that the Hitpashtut of the nine Sefirot from Hochma downward that came out during the Histalkut Ohr Keter de Hitpashtut Aleph and the Histalkut Ohr de Hitpashtut Aleph in general, is the meaning of the “Yod-Hey in Keter.”
This is so because as a whole, Hitpashtut Aleph is called Keter, as it is known that it is Partzuf Keter de AK. These two lacks of the Ohr, meaning the Histalkut compared to Keter, and not compared to themselves.
The Behina of its real Histalkut, in themselves too, is necessarily received inside Hitpashtut Bet. This is because all the forces that appear in the Elyon must necessarily be in its Tachton.
Hence, these Yod-Hey de Hitpashtut Aleph are in Hitpashtut Bet too. Added to them are these two lacks of the Ohr in their own Behina, which are Behinat Histalkut compared to the Keter of Hitpashtut Bet, and compared to the value of the lower nine themselves. It is also the real collective Behinat Histalkut of Hitpashtut Bet, implied in the Vav-Hey.
Thus, we have all four Otiot of the Name HaVaYaH here in Hitpashtut Bet. It is written, “HaVaYaH in all the other Partzufim,” meaning the Partzufim of Hitpashtut Bet.
26. We shall explain this matter that writes that these Behinot are called, “for the Lord is God, an everlasting Rock.” This is the meaning of the verse, “extol Him that rideth upon the skies, whose name is the Lord (בי"ה).”
We must be meticulous with this verse. He should have said, “י"ה” (Lord) is His name, but what is “בי"ה”? The thing is that the entire name is contained in the “בי"ה” and this is the meaning of, “whose name is the Lord (בי"ה ).”
The “י"ה” in its fullest is Yod (comprised of the letters Yod, Vav, Dalet), He (comprised of the letters Hey, Aleph), twenty-six in Gimatria, which is HaVaYaH. Thus, “בי"ה” is the actual name and the name “י"ה” in Keter. It implies how the name HaVaYaH emerged from it containing all the four Otiot HaVaYaH.
Ohr Pnimi
26. Thus, “בי"ה” is the actual name etc. It implies how the name HaVaYaH emerged from it containing all the four Otiot HaVaYaH.
This is the meaning of the verse, “extol Him that rideth upon the skies (Heb: Aravot)”: Aravot implies Eruv (lit. mixture) of Midat ha Rachamim with Din. It begins in the Partzufim of Hitpashtut Bet and says, “whose name is the Lord (בי"ה).”
(בי"ה) implies Keter where there is still no mixture. Hence, the HaVaYaH of Hitpashtut Bet extends from it and in all the other Partzufim until Olam ha Atzilut, where the mixture ends, and ten Kelim emerge.
This is the entire reason for giving a good reward to the righteous, as it is written above (Part 4, Chap 1 item 4 in Ohr Pnimi). This is the meaning of the verse, “extol Him that rideth upon the skies,” who mixed and associated Midat ha Rachamim with Din. It came out of the meaning of “י"ה” His Name in Keter.
This is the meaning of Hitpashtut and Histalkut and in that “exult ye before Him,” for in that was all the good reward prepared and concealed for the righteous.
27. *Know, that all these Kelim did not gain Aviut and become Kelim only after the Histalkut of Ohr Malchut. At that time He turned His Panim from the Kli. It is so because the Ohr Elyon of the Kli of Keter departed and rose to the Maatzil. Despite that, because Ohr Hochma rose in its place the Kli of Keter does not gain Aviut and materialize. It is the same way in all the other Orot.
You find that it’s been explained in the previous study that Ohr Keter of Akudim leaves first of all and Ohr Malchut leaves last of all. It follows, that the existence of Behinat Kli begins only from below upward.
Also, the Kli of Malchut is made before all the others. This is because since Ohr Malchut leaves last, when it leaves its own Kli the Kli does not become more Av until its Histalkut from its entire Kli is completed.
At that time the nine Upper Kelim still have Ohr though none of them as any a part of the Ohr that reaches its actual part. For that reason they do not become Av and materialize.
Kli Malchut, however, has been entirely emptied of her Ohr. Also, there is no other Ohr below her to rise inside her. Hence, she gains Aviut and becomes a Kli.
Despite that, she does not become completely Av until the Ohr departs from her entirely, three degrees etc. The reason for it will be understood with the above mentioned, that any less than three is considered alone. Thus, after the Ohr departed by three complete degrees the Kli becomes completely dark and its making is complete.
Ohr Pnimi
27. Until the Ohr departs from her entirely, three degrees etc.
The Kli is made only by the complete Histalkut of the Ohr from it, both Ohr Pnimi and Ohr Makif. It is known that up to two degrees, the Kli still receives Ohr Makif. For that reason it does not become a Kli until the Ohr draws far from it by three degrees.
Take Kli de ZA for example. When Ohr ZA leaves the Kli and rises to Bina, it is no longer considered as distancing of the degree since it still receives Yechida de Ohr Pnimi. Only when it departs and rises to Hochma does it depart one degree from the Kli and receives the first Ohr Makif.
Afterwards, when it departs two degrees and ascends to Keter, it still receives the second Ohr Pnimi. Thus, the Kli is not yet entirely dark, until it leaves from the Keter to the Maatzil as well. At that time the Kli does not attain any Ohr, and it is completed.
The same applies to Kli Malchut. When the Ohr departs one degree from her, meaning when Ohr Malchut ascends to ZA, she still receives the first Ohr Makif. When it departs two degrees, meaning when it ascends to Bina, it still receives the second Ohr Makif. Only when Ohr Malchut ascends to Hochma, which is the third degree, no He’arah is received, the Kli Malchut becomes completely dark, and it is completed.
Hence, the Kelim were not completed from Bina upward. This is because even when Ohr Bina ascends to Keter, Bina still receives Yechida de Ohr Pnimi. This is not considered a distancing in the degree at all, much less with Keter and Hochma. Study all that in the Rav’s words above (Part 4, Chap 6 item 15).
Besides the above, there is yet another condition for the completion of the Kli, namely the completeness of the outer half of the wall of the Kli, mentioned in the Rav’s words above (Part 4, Chap 4 item 3). As long as there is not the outer half of the wall of the Kli that belongs to the Makifim, the Kli is not completed.
Thus, the Kelim de GAR did not attain any Orot Makifim during their ascent to the Maatzil, as the Rav says there. Consequently, the Kelim de GAR are found to be lacking the outer half of the wall of their outer Kli. For that reason they were only completed later, in Hitpashtut Bet, as the Rav says here.
28. You find that after the Histalkut of Ohr Malchut it rose to its Shoresh inside Peh de AK. At that time the work of the seven lower Kelim from Hesed to Malchut ends. Thus, the end of their work was through the Histalkut Orot, and when they departed, their Kelim were made.
However, the work of the three Upper Kelim of Keter Hochma Bina was not over since they have not yet distanced three complete degrees from the Ohr Malchut that rose to the Maatzil. Yet, the end of their work was afterwards when the Orot returned to come down a second descent into the above Kelim.
Ohr Pnimi
28. Yet, the end of their work was afterwards when the Orot returned to come down a second descent.
It is so because then the Hitzoniut of their Kelim is completed and the Orot are also permanently diminished there. This is because only Ohr Hochma comes to Kli de Keter and Ohr Bina to Kli de Hochma etc. That completes their Behinat Kelim.
29. We shall add another explanation about making those Kelim. It has been explained in the previous study that the three kinds of Orot that came out of AHP de AK are considered NRN and clothe each other.
However, the Ohr that comes out of the Eynaim de AK is called Neshama to Neshama, which is called Haya. Its place is up there in the Ayin but it expands below, as we shall explain.
This is so because it stands in its place as Ohr Makif to them. From them downward expands a very minute Ohr called Reiah. It is not a complete Hevel like the Havalim that extend from the AHP. Those are complete tangible and sensed Havalim. In addition, since it is a very frail and thin Ohr, the Behinat Kelim of Akudim that exit from the Peh were made of it and the Orot are not made since it is a frail Ohr.
However, the Ohr AHP was not an actual tangible and sensed Hevel. Even the Behinat Kelim couldn’t have been made since they are lower Orot than the Ohr Eynaim. For that reason they come out actual, sensed Hevel and thus the BehinotOrot that are called NRN were made.
Ohr Pnimi
29. Orot that came out of AHP de AK are considered NRN.
This has already been explained in the Rav’s words above (Part 4, Chap 6 item 6) and in Ohr Pnimi.
The Ohr that comes out of the Eynaim etc. Its place is up there in the Ayin etc. as Ohr Makif.
This refers to Behinat Ohr Makif de Yechida to ZA. However, as the Rav says (Part 4, Chap 6 item 17), it does not reach the Nukva even as Behinat Ohr Makif.
A very minute Ohr called Reiah. It is not a complete Hevel like the Havalim that extend from the AHP. Those are complete tangible and sensed Havalim.
The Ohr Hozer that expands from above downward with the Ohr Yashar inside it into Eser Sefirot called Guf is called Hevel. This is because it comes out of the Zivug de Hakaa in the Aviut in the Masach.
If there is a lot of Aviut the Ohr Hozer is greater and the Koma is greater. Hence, until Behina Bet, the Aviut in the Masach is considered sufficient to raise Ohr Hozer to extend the Ohr from below upward in a sufficient measure to afterwards expand from above downward into Behinat Guf as well. For that reason the Ohr Hozer is called “Complete Hevel”.
However, the Aviut from Behina Aleph, called Eynaim, note that the Aviut of that Behina is very thin and frail. It is a not a complete Hevel that can also expand from above downward and for that reason no Ohr comes from it into the Guf.
It is written, “since it is a very frail and thin Ohr, the Behinat Kelim of Akudim etc. were made of it.” It means that we discern only the Behinat Ohr Yashar in the Ohr Eynaim.
This is the Behinat Atzmut Ohr that makes a Zivug de Hakaa in the Orot de AHP and generates the Kelim for them as he explains before us. However, in
itself, the Zivug is insufficient to generate Komat Ohr to the Guf as the AHP, only as a frail Ohr.
30. Let us return to the matter of the Reiah of the Eynaim. It is said that the making of the Kelim was through its Histaklut, Reiah and Habata in the Ohr Akudim, called the above mentioned Nefesh.
This is the meaning of the verse, “And God saw the light, that it was good; and God divided” etc. The Ruach and the Neshama, which are the Orot Awzen and Hotem, are called complete Ohr. The Nefesh, which is Akudim that exit from the Peh, are implied in the excess word “the”, in what the text says “the light.”
He said that since God is the emanator, He sees and looks at the Nefesh, called “the” and then divides. This is considered making the Kelim that separate, limit and place a ration and measurement in the Orot and their parts are separated from one another.
Ohr Pnimi
30. Its Histaklut, Reiah and Habata in the Ohr Akudim, called the above mentioned Nefesh.
The Peh de Rosh is called Nefesh. The Hitpashtut Ohr is called Histaklut and Habata. Hence, the Hitpashtut Ohr Elyon to the Masach in Kli Malchut for Zivug de Hakaa is called Histaklut and Habata in the Nefesh, meaning the Masach in Malchut.
The emanator, He sees and looks at the Nefesh, called “the”.
As has been written in the previous item, the Masach in Kli Malchut is called Nefesh and is called “the”, as the Rav has written, and examine carefully (Part 3, Chap 3 item 3).
31. There is Ohr Yashar and Ohr Hozer in this Reiah. In the Histaklut of this Reiah as Ohr Yashar in the Ohr Nefesh there was sufficient ability to make the Kelim of the First Three. Yet, the seven lower Kelim were not finished until the Histaklut Ohr Yashar extended down to the tenth Kli of Malchut.
Afterwards the two Orot returned, being the Ohr of the Reiah of Ayin and the Ohr Nefesh that extended from the Peh. Both returned to depart upward from below upward and the seven lower Kelim were made during their Histalkut from below upward as Ohr Hozer. Yet, the first three Kelim were made in the Ohr Yashar from above downward through the Histaklut Ohr Yashar de Eynaim in the Ohr Nefesh.
Ohr Pnimi
31. There is Ohr Yashar and Ohr Hozer in this Reiah.
This is because the Hitpashtut Ohr Elyon in the Partzuf is called Reiah and that part of the Ohr that is received in the Partzuf is called Ohr Yashar, meaning up to Kli Malchut. That part of the Ohr that is not received in the Partzuf because of the Masach that pushes it back, which was suitable for clothing in Malchut, is called Ohr Hozer. This is why it is said that there is Ohr Yashar and Ohr Hozer in this Reiah.
In the Histaklut of this Reiah as Ohr Yashar in the Ohr Nefesh.
This refers to Malchut, called Nefesh. The Ohr Nefesh refers to the Ohr Hozer that she raises up from her upward clothing the Ohr Elyon as Eser Sefirot of the Rosh.
It is written, “there was sufficient ability to make the Kelim of the First Three.” It means that the Kelim of the Eser Sefirot de Rosh, which are from below upward, are considered the Shorashim of the Kelim.
The seven lower Kelim were not finished until the Histaklut Ohr Yashar extended down to the tenth Kli of Malchut.
She is called Malchut de Malchut, or Nefesh de Malchut. This is because this above-mentioned Malchut of the Rosh, called Nefesh or “the” expanded in itself into Eser Sefirot from her and within her through her own Malchut, meaning Malchut de Malchut.
These Eser Sefirot are called Guf or the seven lower Sefirot. They are called AK in Akudim, expanding form Peh de AK through its Tabur because Malchut of the Rosh is called Peh and Malchut de Malchut is called Tabur.
The Ohr of the Reiah of Ayin and the Ohr Nefesh that extended from the Peh.
Meaning the Ohr Yashar and Ohr Hozer because the Ohr Reiah is Ohr Yashar and the Ohr Nefesh is the Ohr Hozer that ascends from the Malchut.
Both returned to depart upward from below upward etc. the seven lower Kelim were made during their Histalkut from below upward as Ohr Hozer.
Meaning through the Masach, as it is written at length above (Part 4). In the Hizdakchut of the Masach from Behina Dalet to Behina Gimel the Zivug from Behina Dalet stops. The Ohr Hozer with the Ohr Yashar de Komat Keter within it leaves, rises up and the Zivug is made in Behina Gimel, which is Behinat ZA de Ohr Yashar. Then the Ohr Hozer of that Zivug connects and clothes only Komat Hochma.
Ohr Hochma comes in Kli de Keter, Ohr Bina in Kli de Hochma and Ohr ZA in Kli de Bina, Ohr Malchut in Kli ZA and Kli Malchut remains without Ohr. Then Kli Malchut darkens and thickens and becomes a Kli, as the Rav has written (item 27).
Afterwards, when the Masach de Behina Gimel purified into Behina Bet, which is Bina de Ohr Yashar, and the Ohr Hozer and Ohr Yashar de Komat Hochma departed, Komat Bina was extended. At that time the Ohr Bina clothes Kli de Keter, Ohr ZA in Kli de Hochma and Ohr Malchut in Kli de Bina. Hence, Kli de ZA too remains without Ohr. In that state Kli de ZA also darkens and thickens, thus becoming a Kli.
When it purifies from Behina Bet to Behina Aleph, which is Hochma de Ohr Yashar, Komat Bina departs and Komat ZA extends. Then Ohr ZA comes in Kli de Keter and the Kli Bina too remains without Ohr. Thus Kli de Bina too darkens and thickens etc. similarly.
Thus, the Kelim de Guf are made only through the Histalkut Ohr Yashar and the Ohr Hozer upward, as then they darken, thicken, and become Kelim.
However, only the two Kelim of ZA and Malchut were entirely completed through this Histalkut in both their inner half for Ohr Pnimi and their outer half for Ohr Makif (Ohr Pnimi item 27).
However, the three Kelim Keter Hochma Bina were not yet completed here in this Histalkut since they still lack the outer half of their walls. This is so because they did not have any ascents to attain Kelim and Orot Makifim, hence they were only completed afterwards, in Hitpashtut Bet.
Yet, the first three Kelim were made in the Ohr Yashar from above downward through the Histaklut Ohr Yashar de Eynaim in the Ohr Nefesh.
It means that their Kelim de GAR, the Eser Sefirot de Rosh, were made through the Hitpashtut Ohr Yashar from above downward into Zivug de Hakaa in the Malchut. Malchut raised Ohr Hozer from below upward and clothed the Ohr Yashar de Eynaim, as the Rav has written at length in the beginning of Part 3.
32. Now we shall explain how that second return of Orot was. Know, that their second return is not like their first descent. This is because then all ten Orot came down to their place.
However, in this second descent, had they all descended back to their place, the Kelim that have already been made by their Histalkut would have nullified as in the beginning. They would not have been able to tolerate their Orot, as it happened to them before.
Therefore, it became necessary that the Ohr Elyon in all of them, being Keter, which is great and equal to all the nine Orot put together, would always remain above, attached to the Shoresh that emanates it, which is the Toch of the Peh of AK.
33. Only the lower nine Orot came out of it again. They expanded in the following manner: Ohr Hochma entered the Kli of Keter; Ohr Bina entered the Kli of Hochma etc. until you find that Ohr Malchut entered the Kli of Yesod.
Now there are two changes from the way it was at first. The greatest of all Orot put together, namely Keter, remained above in its Shoresh.
Moreover, even though the Kli of Keter does not have the power to tolerate its own great Ohr, it can tolerate the Ohr Hochma, which is much smaller than Keter. It is similar in all the other Sefirot, and for the above two reasons there is now an ability in these Kelim to tolerate their Ohr and they are not cancelled as in the beginning.
34. We will explain below that all nine Orot Tachtonim enter the Kli of Keter together. Afterwards only Ohr Hochma remains inside it while the other eight Orot descend and enter the Kli of Bina and so on similarly with all of them.
However, that does not add or subtract. We have a great rule in our hands: the Elyon is greater than everything below it. Hence, even when the nine Orot enter the Kli of Keter together, all the eight Tachtonim are of no consequence compared to the Ohr Hochma that is higher than them and emanated them.
It has already been explained that the Ohr Hochma can tolerate the Kli of Keter since it is a higher Behina. Thus, of course it will tolerate the rest of the eight Orot below it, and likewise in the rest of the Kelim.
The Ohr that is designated to the Kli does not enter it, only a small Ohr in its place. For that reason they can tolerate the Orot and are not cancelled as in the beginning.
35. *We must thoroughly explain the meaning of Matei ve Lo Matei. It is said that in the beginning the Ohr comes in Keter and nine Orot are contained in Him.
Afterwards it returns to being Behinat Lo Matei, when the Ohr that reaches the Keter exits there once more. However, the nine other Orot remained in Keter since Keter has the power to tolerate them.
In that state, when the Ohr is Lo Matei in the Keter, Keter extends the nine Orot to Hochma Panim be Panim and places them in Hochma. At that time Hochma turns her Panim, after receiving the nine Orot, and shines to Bina Panim be Panim. It is only He’arah, but she still does not give her the seven Orot.
Ohr Pnimi
35. In the beginning the Ohr comes in Keter and nine Orot are contained in Him.
In order to understand the Rav’s words here we must thoroughly remember and clearly understand all his words in the beginning of the Part from item 1 to item 15 and what we explained there, as it is because it is impossible to repeat all that length from there. Here we shall briefly review the item headlines.
First examine the order of the ascents of the Sefirot to the Maatzil after their Histalkut from the first Hitpashtut explained in Part 4, Chap 4 item 6. The gist of all the above is that the Zivug de Hakaa made in the first Partzuf de AK was on the corrected Masach in Kli Malchut that was in the Gadlut of the Aviut, meaning Aviut de Behina Dalet.
Hence, that Malchut raised the greatest Ohr Hozer, up to Komat Keter. This Ohr Hozer rose and clothed the Ohr Elyon from below upward, and these Eser Sefirot are called Eser Sefirot of Rosh.
It is the conduct of the Malchut and the Ohr Hozer that as it clothes from below upward, to the same extent it inverts and expands the Kli Malchut from above downward from her and within her up to that Malchut de Malchut. There it descends and clothes the entire Komat Ohr Yashar that is clothed in the Rosh.
This Hitlabshut is called Hitpashtut Aleph de AK. It is also called Eser Sefirot de Guf, the Malchut of the Rosh is called Peh, and Malchut de Malchut, which is Malchut de Guf, is called Tabur.
Since there is still no apparent limitation in Malchut of the Rosh, the Ohr Makif and the Ohr Pnimi shine there equally. However, when the Ohr expands from there into the Eser Sefirot de Guf through the Tabur, being Malchut de Guf, the Masach de Tabur stopped the Ohr Yashar and did not let it expand below Tabur. That means that that Ohr Yashar ascribed to the first nine Sefirot called Ohr Pnimi clothed the nine Sefirot de Guf through the Tabur. Also, that Ohr Yashar ascribed to Malchut could not enter and clothe its place below Tabur since of the Masach there and remained outside the Partzuf as Ohr Makif.
Hence, there was a Hakaa and Bitush between the Ohr Makif and the Ohr Pnimi on that Gevul, called Masach de Tabur. This is because the Ohr Makif also wanted to come down and clothe in its place as did the Ohr Pnimi since both of them illuminated equally in the Rosh. For that reason the Ohr Makif overpowered and purified the Masach from its Aviut so that its force of detainment would disappear from it and the Ohr Makif would be able to clothe too.
Understand that thoroughly for this is the explanation of the whole issue of the Hizdakchut of the Masach in each and every Partzuf. There is no apparent limitation on the Ohr Makif in any Rosh. Hence, it too wishes to clothe in the Guf.
Thus, it purifies the Aviut in the Masach, meaning the Behinat detainment in it. This is because the measure of the Aviut in the Masach is the measure of its detainment; they are one matter in it.
Indeed, the Ohr Makif purified the entire Aviut present in the Masach all at once and brought it to the Maatzil, meaning to Peh de Rosh, where it is not limited at all. It means that the Masach purified from the entire Aviut de Guf and all that remained in it is the Behinat Shoresh in it, which is the Behinat Masach de Malchut of the Rosh. This is called the ascent to the Peh, as Hishtavut Tzura makes the spirituals into one.
However, since there are four degrees in the Aviut, it is necessary that that the Masach that had Behinat Aviut de Behina Dalet and has completely purified necessarily went through the same four degrees one by one. Also, the Ohr Elyon never stops shining even for a moment, except it is not discerned in the Olamot unless there is a proper receiver to receive its Ohr.
For that reason we discern that the Ohr Elyon mates with the Masach as it passes through the four degrees found from Behina Dalet to the complete purification. It generates four Komot of Ohr on its way according to the measure of the Aviut that the Masach stands in since as long as there is some measure of Aviut that merits a Zivug, Ohr Elyon still connects and clothes it.
Also, when the Koma departs, though it certainly leaves at once, we still discern four stops along its way. For example: when it purifies from Behina Dalet to Behina Gimel, when Komat Keter disappears from the Partzuf, since there are five degrees, KHB, ZA and Malchut in Komat Keter, we discern four stops on its way as in the order of its Histalkut.
Keter in the Koma disappears first and only the lower nine Sefirot remain there. You then find that Hochma rose to the place of Keter and Bina to the place of Hochma etc. until Malchut in the place of ZA. Afterwards the Hochma disappears from the Koma and then Bina ascends to the place of Keter and ZA to the place of Hochma. After that ZA too disappears from the Koma and Malchut rises to the place of Keter.
Finally, Malchut too disappears from the Koma and you find that the entire Komat Keter has departed from the Partzuf. Thus, even in Komat we discern that it makes four stops during its Histalkut.
Before the Masach comes to the Aviut de Behina Gimel only one Behina of Hizdakchut is discernible there. That Hizdakchut rejects and expels the Ohr Hozer as it is then unfit for Zivug, as it is occupied in its purification from that attribute.
It is also known that the Masach de Tabur of the above Hitpashtut Aleph that purified and reached the Peh was incorporated in all the Reshimot of the Eser Sefirot de Guf except Behina Dalet, which did not leave its Reshimot of bestowal. All that was left of her was the Reshimo de Hitlabshut, see Ohr Pnimi item 9 throughout as all of it is needed here.
It explains there that we regard primarily the highest Behina in them, which is Behina Gimel that extends Komat Hochma. However, there is Behinat Reshimo de Behina Dalet de Hitlabshut too there, called Behinat Zachar de Kli de Keter.
On the one hand it is much higher than Behina Gimel, since it is from Behinat Komat Keter. However, since it does not have the Behinat Aviut of Hamshacha it must connect with a Behinat Nekeva, meaning with Behinat Aviut of Hamshacha, which is the Reshimo of Behina Gimel that has Behinat Hamshacha too.
Now we shall come to the heart of the examination of the Rav’s words. He says, “in the beginning the Ohr comes in Keter and nine Orot are contained in Him.”
There are two things to discern here: A – Why has the order been reversed here from what it was in Hitpashtut Aleph? There the Ohr came into Malchut first, and here it began to expand in Keter first. B – Why did all the Orot come each into its designated Kli, and here they all came together into one Kli of the Keter?
Indeed, if we understand where these Kelim came here from, these two above questions will be clarified simply. We must know that the Rav speaks briefly and says that the Orot expanded back to the empty Kelim after the Orot have departed from within them. This means that it does not only speak of the first Partzuf where the Histalkut occurred.
However, this is a matter of a special Partzuf, completely separated from the first Partzuf. This is because the first Partzuf is called Partzuf Galgalta de AK and this Hitpashtut Bet is called Partzuf AB de AK. It is considered a child and a progeny of the first Partzuf since this Hitpashtut Bet was born and came out of this Zivug.
The Rav has already thoroughly explained to us the order of that Zivug (items 9-15). We should not repeat the words, but we must understand the rule that the whole matter of the Histalkut of the Orot and the empty Kelim that remained, spoken of in the first Partzuf, all that already belongs to the second Partzuf.
This is so because there is no absence in the spiritual and any matter of Shinui Tzura discerned in the spirituals means additional Tzura, not an absence or replacement. Hence, all these empty Kelim spoken of in the first Partzuf are the Kelim of this Hitpashtut Bet, where the Orot return and expand a second time.
Thus, the Zivugim were made on the Masach contained of the two Reshimot mentioned in the Rav’s words above, which are the Reshimo de Behina Dalet, called Zachar, and the Reshimo de Behina Gimel, called Nekeva. Afterwards these two Komot expanded into the Kli de Keter that remained empty from the time of Hitpashtut Aleph, and this Hitpashtut Bet was contained in those two Komot.
All the Komot were contained in Komat Keter in Hitpashtut Aleph, and all four Komot HB ZON came out through the Hizdakchut Masach of the Aviut de Behina Dalet, which is Komat Keter. Similarly here, all nine Sefirot are contained in the first Koma of Zachar and Nekeva that came out inside the Kli de Keter.
This is so because afterwards that Masach de Behina Dalet and Behina Gimel purified and the Zachar and Nekeva came out to the Kli of Hochma etc. similarly, just as it was in the order of Hitpashtut Aleph.
Now you can simply understand that it was not possible for the Koma de Behina Gimel and Behina Dalet, which are close to the degree of Keter (see item 9) to clothe Kli de Hochma, which is much smaller than them. Also, they have no interest in clothing the Komot HB ZON since every single Sefira from those Eser Sefirot de Zachar and Nekeva are of the same Koma. In other words, each of them is close to Komat Keter, and how can any of them clothe the other low Komot HB ZA and Malchut.
Lo Matei, when the Ohr that reaches the Keter exits there once more.
It is because the Masach of Behina Dalet de Zachar purified to Behina Gimel and the Masach de Behina Gimel of the Nekeva to Behina Bet. Hence, the two Komot de Zachar and Nekeva de Keter departed and this is the meaning of his words, “the Ohr that reaches the Keter exits there once more.” This matter of Hizdakchut that happened in the Zachar and Nekeva de Keter is also because of the Bitush and Hakaa de Ohr Makif and Ohr Pnimi as in Hitpashtut Aleph.
The nine other Orot remained in Keter.
It means that the above Aviut of Behina Bet remains in it, where the Zivug that comes out on this Aviut elicits Komat Bina and Bina contains within it Komat ZA and Malchut, which are eight Orot. There is also Behina Gimel of the Zachar de Keter. Thus there are nine Orot in Kli de Keter that remains after the Hizdakchut of her own Behina.
Lo Matei in the Keter, Keter extends the nine Orot to Hochma Panim be Panim.
You already know that these Kelim de Hitpashtut Bet are the same empty Kelim that remained after Hitpashtut Aleph. Also, the order of the making of these Kelim has been explained in the Rav’s words above (item 26).
First, Malchut was made since she was the first to be emptied of her Ohr. Afterwards, when Kli de ZA was emptied from its Ohr the Kli de ZA was made. Then, when Kli de Bina was emptied, the Kli de Bina was made etc.
The reason for it is that it did not rise and depart with the Ohr Yashar, as the Rav explained above (Part 4, Chap 2, item 7). Hence, each and every Kli was made with the Histalkut Ohr from inside it since then the Ohr Av remained below and became a Kli.
You find that the Kelim were arranged from the time they were made one above the other: Malchut first, ZA atop her, Bina atop him, up to Kli Keter above all. Hence, know that here too in Hitpashtut Bet, even before the Orot expanded, the Kelim are already arranged and stand from above downward, Keter at their head and finally Malchut, meaning as they came out in Hitpashtut Aleph.
Thus, when the Orot expanded and came out of the Zivug de Komat Keter and Hochma, where all these Eser Sefirot were on an equal Koma, close to Keter, they’ve found the Kli de Keter suited for them standing ready for them.
While Lo Matei in the Keter means that the Behina Dalet de Zachar de Keter purified and Behina Gimel de Nukva de Keter, the Komat Keter de Zachar and Komat Hochma de Nukva departed. It follows that all these Eser Sefirot de Zachar and Nekeva lost, the Komat Keter in them and the Eser Sefirot de Zachar were diminished into Komat Hochma, and the Eser Sefirot de Nekeva diminished into Komat Bina.
Thus, this Koma is no longer ascribed to the Keter at all, but to Kli de Hochma. Therefore the Keter pours them to the Kli de Hochma, as the Rav says.
Yet, we must understand how the Orot extend from the Kli de Keter to the Kli de Hochma. After all, there is a great distance between these Kelim. Kli de Keter is in Aviut de Behina Gimel, and it is known that Shinui Tzura separates and distances the spirituals.
Thus, how do they touch one another so as to be able to bestow upon each other? We must not be mistaken to say that the Kli de Keter purified to Behina Gimel and thus became equal with the Kli de Hochma since it is known that no Hizdakchut is applied in the Kelim whatsoever. The whole issue of the above Hizdakchut relates only to the Masach in the Kelim, not to the Kelim themselves.
However, we must remember what the Rav explained above (item 15 and in Ohr Pnimi), and then the Kli turns its Panim. It has been explained there that when the Ohr leaves the Kli, the Kli turns its Panim downward and its Achoraim upward, the Panim of the Kli becomes the Achor and the Achor becomes the Panim, and examine it there.
Here, however, the Ohr that belongs to Kli de Keter departed because the Behina Dalet de Zachar and Behina Gimel de Nekeva have departed and a Zivug was made on the Behina Gimel de Zachar and Behina Bet de Nekeva. After that the Kli de Keter turned its Panim downward, which is the great Aviut that was in it. Its entire Panim and importance has now become very bad, and Achor, meaning the pure side of it has become the most important.
Now you can see that after the Kli de Keter turned its Achoraim upward, it equalized with the Kli de Hochma. This is because the whole Shinui Tzura that was in Kli de Keter is the great Aviut of Behina Dalet and Behina Gimel in it, for this is its entire merit over the Kli de Hochma. Now all that Aviut has been annulled from it because of the turning of its Panim downward, and thus it is now considered equalized in form with Hochma.
It is written, “Keter extends the nine Orot to Hochma Panim be Panim.” It implies that because of the Histalkut Ohr Keter, Kli de Keter has turned its Panim downward. Therefore, it is standing Panim be Panim with Kli de Hochma.
This is so because now too the Panim de Keter is the Behina Bet and Behina Gimel, meaning that pure side that prior to that was the Behinat Achor of Keter. In fact, it is equal to the Panim de Hochma; hence it can pour the Ohr to Hochma, as they are in Hishtavut Tzura with one another. This is the reason that the Rav wrote above that any giving of Orot is always in Behinat Panim be Panim.
The matter of these nine Orot that Hochma received from Keter has already been explained above. They are the remains of the Aviut that was left of the Zachar de Keter after its Hizdakchut.
This is Behinat Reshimo de Hochma of the first Hitpashtut that was contained in the Zachar de Keter (see Ohr Pnimi item 6), and this is one Ohr. Also, she received the rest of the Aviut de Nekeva de Keter, which is Behina Bet and Komat Bina where the two Komot are incorporated, de ZA and de Malchut. They are eight Orot together and with the Behina Gimel de Zachar, they are nine Orot.
Hochma turns her Panim, after receiving the nine Orot, and shines to Bina.
This refers to the turning of the Panim only of the Zachar de Hochma, not the Behinat Nekeva de Hochma. This is so because the turning of the Panim means Hizdakchut of the Aviut and the Histalkut Ohr from there since then the Kli turns its Panim downward, as the Rav says (item 15).
In that state the Masach de Aviut de Behina Gimel of the Zachar purifies into Behinat Aviut of Behina Bet and you find that the Kli de Zachar turns its Panim downward and its Achoraim upward. It means that the importance of Behinat Gadlut of the Aviut in it is cancelled (see Ohr Pnimi item 15).
At that time that residue de Zachar de Hochma is poured to the Kli de Bina. This is the meaning of Hochma turning her Panim after having received the nine Orot and shining to Bina, meaning the Behinat Zachar of the Kli de Bina.
However, the Rav did not explain any Hizdakchut in the Zachar de Kli de Keter. Rather, he wrote it along with the Nekeva de Keter in a single Hizdakchut.
This is so because the Zachar de Keter does not have any Behinat Aviut of Hamshacha, but only from Behinat Hitlabshut, and there is no Hizdakchut in its own Behinat Hitlabshut since there is no Behinat Aviut in it. Instead, it is incorporated and connects with the Aviut of the Nekeva (Ohr Pnimi item 9, par. “However”). Thus, the matter of its Hizdakchut comes along with the Hizdakchut of the Masach of the Nekeva, therefore the Rav write them as a single Hizdakchut.
However, the Zachar de Kli de Hochma, which is the Behinat Reshimo de Ohr Hochma that remains in Hitpashtut Aleph as in the previous item, also has Behinat Aviut de Hamshacha. For that reason it is necessary that it will purify before the Nekeva purifies since its measure of Aviut is greater, as it is Behina Gimel and the Nekeva is Behina Bet.
It is only He’arah, but she still does not give her the seven Orot.
It means that it gives only one Ohr of the Zachar de Kli de Bina since its time has now come to purify, and it gives its remains to Bina. However, the time of the Nekeva to purify has not come yet; thus it does not give the seven Orot related to the Nekeva de Bina, as has been explained in the previous item.
36. Afterwards the Ohr Keter retuned to being Matei in Keter and Ohr Hochma was once more concealed in Keter because of its desire to unite with the Keter. At that time Kli Hochma turned its Panim to Keter and gave it its Ohr. Yet, Ohr Bina that was in Hochma does not rise to Keter with it because of the craving of the sons, of which she is the mother.
We have already explained that there is return of Panim and Achor only in Behinat Kelim. However, in the Orot themselves there is no Panim and Achor, only Hitpashtut and Histalkut.
Ohr Pnimi
36. Matei in Keter and Ohr Hochma was once more concealed in Keter.
Interpretation: when Hochma purified and her Ohr de Zachar and Nekeva departed and rose to the Keter, Nukva de Keter returned to thicken in her Aviut de Behina Gimel and Ohr Hochma was elicited to Kli de Keter. Thus, the Ohr was once more Matei in the Keter.
The reason for it is because the Zachar of the Hochma that rose to the Kli de Keter is Behinat Reshimo that remained from the Hitpashtut Aleph from the Aviut de Behina Gimel that was there. Thus, it rose and was incorporated in the Nekeva de Keter that was also Behinat Aviut de Behina Gimel before it purified. Hence, because of the present ascent of the Zachar de Hochma, its previous Aviut has now returned and the Zivug Elyon on it returned.
Hochma turned its Panim to Keter and gave it its Ohr.
This means that the Hochma returned her Panim up against the Keter. Afterwards she returned and purified once more from her Behina Bet too and the Komat Bina disappeared from her and came to the Keter. It is so because prior to that he says that Hochma turned her Panim down toward Bina because of the Hizdakchut Zachar de Hochma.
He tells us that after Bina received the remains de Zachar de Hochma, Kli de Hochma returned her Panim toward Keter once more. This is because there was still Komat Ohr Bina in the Aviut de Behina Bet in her from which she has not purified.
Rather, after she returned her Panim to Keter, her time to purify from Behina Bet arrived. Then Komat Ohr Bina disappeared as well, which she gave to the Keter.
Ohr Bina that was in Hochma does not rise to Keter with it.
This refers to Ohr ZA ascribed to Kli de Bina. However, Ohr Bina does not belong to Bina in Hitpashtut Bet, but to Hochma. It is written that the Kli de Hochma gave her Ohr to Keter, meaning her Ohr Bina.
This is so because she purified from Behina Bet and all that was left in her is the Aviut de Behina Aleph, which is Ohr of Komat ZA, which belongs to Kli de Bina. He says about that Ohr that it remained in Kli de Hochma and did not rise to Keter. The Rav calls it Ohr Bina because it is related to Kli de Bina.
37. Yet, after Kli Hochma turned his Panim opposite Keter and his Ohr rose there, he then turned his Panim down opposite Bina and gave her the seven Orot. You should also know that any giving of Orot is always regarded as Panim be Panim.
Ohr Pnimi
37. His Panim down opposite Bina and gave her the seven Orot.
The matter of the Histalkut Ohr from Kli de Hochma causes the turning of his Panim down. This is considered Hishtavut with the Panim de Bina since he cancelled his prior Panim, meaning his Behina Bet and turned his Achor, namely Behina Aleph, into Behinat Panim.
It follows that now it is Panim be Panim with Bina and can therefore give her the Koma of Behina Aleph which is Komat ZA. Now she is named after the highest Sefira, being Ohr Hesed, containing all seven lower Sefirot HGT NHYM.
It is written, “turned his Panim down opposite Bina and gave her the seven Orot.” Now there are eight Orot in Bina. Those are the remains of the Ohr Zachar that she received from the Hochma, which is Behina Bet. This is in addition to the seven lower ones contained in Behina Aleph that have now received from the Nekeva de Hochma, thus eight Orot.
Any giving of Orot is always regarded as Panim be Panim.
It has been explained above that the giver and the receiver should equalize their Tzura with one another. Hence, as long as his Panim are upward he is much higher than the receiver and they do not touch each other. For that reason he does not give except if he cancels his Panim and places his Achor forward.
In that state the Panim of the giver and the receiver are equal. This is called Panim be Panim. Examine the interpretation of the matter carefully in Ohr Pnimi item 15.
38. However, Bina did not turn her Panim to shine in Hesed below since there was no power in Hesed and VAK to receive such a great Ohr Panim be Panim, only Achor be Achor. This is so because there is Ohr of VAK here and the Ohr of Bina which is greater than all of them together.
Yet, in the beginning when there were still no Orot in Bina except what she gave to Hochma, she turned her Panim and illuminated to Bina only He’arah Panim be Panim. This is not so in Hesed since Bina has the strength to receive their Orot, as the seven Orot Tachtonim were annulled with respect to her Ohr, and she can certainly receive her own Ohr.
The Ohr of Hochma, though his Ohr is greater than her Ohr, you already know that Abba ve Ima “stay as one and come out as one” and she can receive the Ohr Hochma. It is not so in Hesed since there is a big difference between that and the Ohr Bina, and he cannot receive it Panim be Panim.
Ohr Pnimi
38. Bina did not turn her Panim to shine in Hesed below since there was no power.
You should know that here in Bina there are three Orot: The first is the Ohr Zachar that she received from the Hizdakchut Zachar de Hochma, which is Behina Bet.
The second is the Behinat Reshimo de Kli Bina herself as there is in each and every Kli from the time of Hitpashtut Aleph. This is considered the Behinat Nekeva of Bina.
The third is the Ohr Hesed, meaning the Komat ZA that she now received from the remains of the Hizdakchut of Behina Bet de Kli de Hochma. This is considered Behinat progeny of Bina and not at all from the Behinat Ohr Bina. This third Ohr is called VAK whose property is that lacks He’arat GAR, meaning the Ohr Hochma, and it has only Behinat Hassadim.
It is written, “Bina did not turn her Panim to shine in Hesed below since there was no power in Hesed and VAK to receive such a great Ohr Panim be Panim.” It means that now the Ohr Hesed is in Katnut, meaning only Ohr Hassadim without any He’arat GAR. This is so because it comes out of the Zivug on Masach de Behina Aleph that does not have He’arat Hochma.
For that reason it does not have the power to receive anything from the Bina, comes down and clothes the Kelim de VAK. Consequently, it still remains in Kli Bina and did not expand to Kli de Hesed.
The seven Orot Tachtonim were annulled with respect to her Ohr.
It means that although Bina received the Ohr Hesed within her, which is the Ohr of the seven lower Sefirot that lack GAR, she still did not lose the Ohr of her own GAR because of that. This is because the Ohr ZAT is cancelled in her compared to her own great Ohr, which are her own Zachar and Nukva from Behina Bet.
The Ohr of Hochma, though his Ohr is greater than her Ohr.
This revolves around the Zachar de Kli de Hochma (see item 35) and it is called Ohr Hochma. This is because the above matter of the Hizdakchut regarding the Zachar de Hochma is Behinat Zivug between the Zachar and the Nukva of Hochma where by mating them together the Ohr Zachar de Bina was born.
The Nukva de Kli de Hochma has Koma de Behina Bet and the Zachar de Hochma has Koma de Behina Gimel. Thus, when the Zachar purified from Behina Gimel to Behina Bet, you find that it equalized its Koma to its Nukva.
At that time they were both mingled together in a common Masach de Behina Bet and the Zivug de Hakaa was made on it. Thus, a new Koma de Behina Bet was elicited, made of the Zachar and Nekeva together.
This new Koma is that which descended and became the Zachar de Kli de Bina. Its Koma is equal with the Nekeva de Kli de Hochma, hence it is called Ohr Hochma. This is the meaning of, “and she can receive the Ohr Hochma,” meaning the Behinat Zachar, whose Koma is equal to the Ohr Bina in Kli de Hochma.
Abba ve Ima “stay as one and come out as one”.
This is because even Bina de Ohr Yashar is considered Etzem Hochma de Ohr Yashar, much less here, when Hochma too has only Komat Bina.
39. Let us return to the matter that when it returns to being Lo Matei in Keter, it is then Matei in Hochma and Ohr of Hochma descends in it. Then the seven sons in Bina are grown and do not need their mother. At that time Bina ascends to Hochma due to her desire to cleave to her.
This is called Lo Matei in the Ohr Bina. After that Bina turns her Panim downward, the seven Orot in her descend and all are given to Hesed Panim be Panim.
Ohr Pnimi
39. Lo Matei in Keter, it is then Matei in Hochma and Ohr of Hochma descends in it.
This is because the Aviut de Behina Gimel of the Nukva de Keter returned and purified. At that time the Kli de Keter turns its Panim downward and once more gives its remains, meaning Behina Bet, to the Hochma as before. It follows, that the Ohr of Hochma descends once more as in the beginning.
The seven sons in Bina are grown and do not need their mother. At that time Bina ascends to Hochma.
After the Ohr Hochma descended to Kli de Hochma this He’arah reaches Kli de Bina too for the above reason that Abba ve Ima come out as one. In other words, they emerge on a single Behinat Aviut, hence “stay as one,” meaning their Koma is the same.
Since the He’arah reached Bina, it receives Ohr Hesed for this He’arat Hochma as well. At this time it attains his Behinat Gadlut, meaning Behinat GAR de VAK.
He writes, “Then the seven sons in Bina are grown and do not need their mother.” This is because once they have attained He’arat Hochma they have become grown since they have acquired Behinat Rosh. This is why they do not need their mother.
Prior to that the VAK were Behinat Ohr de Hassadim without any He’arat Hochma. Thus, they needed to receive their sustenance from the Kli de Bina, which is Behinat GAR and Behinat Atzmut.
They could not separate the Kli de Bina from the Kelim de VAK because of the lack of sustenance, as there is no sustenance and Atzmut except in Behinat Hochma. However, now that they have attained Hochma they have become grown and have stance and power to expand in the Kelim.
At that time Bina ascends to Hochma.
This is because it is impossible for the Elyon to bestow upon the Tachton except by turning the Panim, meaning to equalize with the Tachton. At that time it is considered close to it and gives it its remains.
Thus, Bina ascends to Hochma, meaning the Zachar and the Nukva of Bina purify from their Behina Bet to Behina Aleph. Now Behina Aleph has become the Panim and thus Kli de Bina is found Panim be Panim with the Kli de Hesed as they are now both from Aviut de Behina Aleph, which is called Panim be Panim.
At that time the Zachar and the Nekeva of Kli de Bina depart and rise to the Kli de Hochma. Hochma and Bina are then found in one Kli of Behinat Hochma, and thus there is the dominion of the Kli of Hochma in the Partzuf.
There is yet another profundity here: In fact, the Behinat Bina is discerned as the Achoraim to the Hochma from the Shoresh of the Ohr Yashar. It is the meaning of the Yod and Nunof the Tzadik being opposite to one another as it is written in the Zohar (Bereshit). It is also as the Rav implies here in the meaning of “because He delighteth in mercy.”
This means that Bina craves Hassadim more than Hochma and therefore had to ascend to the Kli de Hochma so as not to stop at the Ohr Hesed with her Behinat Achoraim. At that time Ohr Hesed can receive a greater He’arah than the Hochma.
40. Afterwards the Ohr returns to being Matei in Keter and then both HB ascend there because of the desire they have. In that state you find that there is a big distance between the sons and the Ohr GAR for there are two distances between them, Bina and Hochma, which have no Ohr in them.
Hence, at that time Ohr Hesed ascends to Bina and is called Lo Matei in Hesed. In that state the Kli Hesed turns its Panim and gives the six Orot below in Gevura.
Ohr Pnimi
40. The Ohr returns to being Matei in Keter and the both HB ascend there.
This is because Hochma purified once more from the Aviut de Behina Dalet in the Masach in her and the Orot departed from there and rose to the Keter. This caused the awakening of the Aviut in Nukva de Keter by the force of the Reshimo de Zachar de Hochma that rose inside her being Behina Gimel.
For that reason she received the Aviut de Behina Gimel in her once more, the Komat Hochma expanded to her once more and the Ohr Hochma Matei in Kli de Keter. Know, that the Rav names the Hizdakchut of the Aviut by the name “craving to rise to the Elyon” because Hizdakchut and ascent are one and the same.
Two distances between them, Bina and Hochma, which have no Ohr.
In order explain the matter of these two distances that were made because of the ascent of HB to Keter and in order to make it possible to continue to explain the Rav’s words I must elaborate here. It is in order to comprehensively clarify in a thorough understanding the attribute of these ten Kelim that remained from Hitpashtut Aleph de AK after the Histalkut of their Orot within them and their setting here in the Partzuf de Hitpashtut Bet de AK.
Most importantly, we must thoroughly understand the matter of Panim and Achor of those Kelim for until now we explained only from the Behinat Aviut in the Masach that mates with the Ohr Elyon. The greatest Aviut in the degree is its Panim, and its least measure of Aviut is in the Achor of the degree.
Now we shall explain the Panim and Achor in the property of the Kelim in themselves, according to how they were affected by the Hitpashtut and Histalkut de Hitpashtut Aleph.
The primary disclosure of the forces in the ways of the Orot comes mostly through the property of the Kelim themselves, hence the Kelim are called tubes. They are like the nature of the water that adopt their form through the Tzinorot (pl. for Tzinor) by which they come, whether abundantly or scantly, whether to the east or to the west. Also, the Orot are activated in the properties of the Kelim they are clothed in, hence, we must understand them thoroughly.
You find that the Ohr Keter in Hitpashtut Aleph did not come back down to Hitpashtut Bet, but remained standing in the Rosh under the Malchut of the Rosh. When ZON de Kli de Keter of Hitpashtut Bet should rise and receive their Shefa, he turns his Panim to them, meaning he gives them all that they need.
However, it is only while they are with him in the Malchut of the Rosh. After they are filled with their Shefa and descend to the Guf, he immediately turns his Achoraim to them, meaning he denies them of the Shefa that they need.
We must understand that thing. If he prevents the Shefa from them once more, how has the ascent to the Rosh helped? The thing is that indeed they received their fill during the ascent, meaning according to the Masachim in them, which are Behina Dalet de Zachar and Behina Gimel de Nekeva. That Komat Zivug is close to Komat Keter and they descended to Keter de Guf with all this great Shefa.
However, we must therefore understand what was the benefit in that root Keter turning its Achoraim to ZON de Keter that descended to the Guf. Indeed, much is done because of that: because of it the Kli de Keter de Guf must be in Behinat Achoraim toward Hochma as well because this Kli is indeed the Kli of that root Keter from the time of Hitpashtut Aleph. After all, it is from her that he departed and rose to the Rosh.
By so doing he operates on her when he is in the Rosh too, as she equalizes with him as he stands at the Rosh. For that reason the Kli too must be in Behinat Achoraim to all the lower nine Sefirot from her.
This means that she does not give them from that Shefa that she received in the Rosh, except through the Achoraim, meaning by preventing the He’arat Hochma from them. This is because Hochma is always called Ohr Panim, or Ohr GAR, and remember that in all the places. Thus, the nine lower Sefirot cannot receive from the Keter but only Behinat VAK, meaning lacking He’arat Hochma, and examine thoroughly.
The meaning of Panim and Achor de Kelim is simple: the place of bestowal in it is called Panim, and that Behina through which it does not bestow is called Achor. It is like a person who negotiates with his friend; he stands opposite him, at his fore side, not behind him.
Yet, you will understand that even though the Keter bestows through its Achoraim, you can once call it Panim even though it has no He’arat Hochma, meaning the side that is the place of bestowal. Hence, we must understand it only according to the relevant matter.
The Masach de Keter purified from the Aviut de Behina Dalet and Behina Gimel in it to Behina Gimel and Behina Bet, fitting for the Ohr Hochma. At that time the Kli de Keter must turn its Panim downward and its Achoraim upward. This is because its Achoraim detain the He’arat Hochma completely because of the root Keter of the Rosh that stands under Malchut de Rosh.
However, the cause of the above turning of the Panim is the matter of the Hizdakchut of the Masach de Zachar de Keter, which is the Reshimo that the root Keter left in this Kli de Keter after its Histalkut from it. Since that Reshimo departed from there because it purified and came to Aviut de Behina Gimel, the dominion of the root Keter on its Kli stopped.
At that time the Kli turns its Panim downward and everything that is ascribed to the He’ara of the root Keter ascends once more to it, to the Rosh. The remains, meaning the Reshimo de Behina Gimel de Hitpashtut Aleph, which is the Zachar de Hochma, and the He’arat new Zivug that came out on the Aviut de Behina Gimel that the Nukva de Keter left after her Hizdakchut, became the Nekeva de Kli de Hochma.
Now we shall explain the Panim and Achor of the Kli de Hochma. Hochma’s conduct is to bestow only Hochma. Hence, the place of the bestowal of Hochma is her Panim and the place of bestowal of Ohr Hassadim is her Behinat Achoraim.
In other words, it is the complete opposite from Keter. The Panim of Keter is to bestow VAK and He’arat GAR is in her Achor. At the same time the Panim de Hochma is He’arat GAR from the Behinat Ohr Hochma and her Achor is He’arat VAK.
The Panim and Achor de Keter of Bina is also opposite from Kli de Hochma though not completely opposite since the Shoresh of Bina is Etzem Hochma. However, her nature is to always yearn for Ohr Hassadim, as the Rav has written regarding “because He delighteth in mercy.”
Bina is called “He” and she craves and wants Hassadim. Hence, when she has Hassadim in the Partzuf, she becomes Etzem Hochma once more, as the Rav wrote above regarding “Abba ve Ima stay as one and come out as one.”
However, Kli de Bina is primarily distinguished by her craving for Hassadim, hence her Panim is He’arat Hassadim and her Achor is He’arat Hochma, the opposite of Kli de Hochma.
Now we shall briefly explain the Kelim of the seven lower Sefirot HGT NHYM. You must remember the Rav’s words above (Part 4, Chap 6 item 8) that ZA has only five Ktzavot, being five Hassadim from Hesed to Hod though Yesod does not take its own private Hesed, but all five Ktzavot are incorporated in it.
In essence, there are two general Orot in all the degrees, which are Ohr Hochma and Ohr Hassadim. There are also five Behinot Aviut in the Masach according to the five Behinot de Ohr Yashar called KHB Tifferet and Malchut.
These five Behinot are called KHB TM only when the GAR are Behinat Ohr Hochma. However, in a place where all those five Behinot contain only Ohr de Hassadim, they are called HGT NH. The names of the first three Behinot KHB have been changed to HGT and the names of the last two Behinot Tifferet and Malchut have been changed to Netzah and Hod.
He writes, “they are five Hassadim from Hesed to Hod.” This means that even the First three Behinot are also only Ohr Hassadim and not Ohr Hochma at all, and understand and remember that. The Yesod and the Malchut are only two containers of the above five Ktzavot.
One container is from the perspective of their being five sweetened Hassadim in Midat ha Rachamim, and one container is from the perspective of their being in Midat ha Din. At that time they are called five Gevurot or that the five Hassadim and five Gevurot are contained together.
However, in order to understand the attributes of these five Ktzavot we need the Rav’s words here regarding Matei ve Lo Matei for they were not explained anywhere else in all of the Rav’s writings. Hence, these words of his need close attention.
Let us clarify once more the birth of the first Hesed of these five Hassadim, brought in the Rav’s words (item 37). ZON de Hochma departed to Keter since the Aviut de Behina Bet purified to Behina Aleph and its Zivug raises only Ohr de VAK that are now contained in the first Hesed. At that time the Kli de Hochma turned its Panim downward since it cancelled its Behinat Panim and turned its Achoraim upward.
This means that its previous Achor, meaning He’arat Hassadim, has now become a place of bestowal. By that it equalized itself with the Panim of Bina, as it is written, “because He delighteth in mercy.” In that state he gave her the seven Orot that are now contained in the first Ohr Hesed. Thus, Ohr Hesed is found in Kli de Bina.
You must remember that besides this Ohr Hesed there are two other Orot that precede it in that Kli de Bina. They are the Zachar, born of the Zivug ZON de Kli de Hochma, which is truly Behina Bet, Komat Bina like the Nekeva de Hochma herself.
However, since he is born through the turning of the Panim de Kli de Hochma (see the Rav’s words item 35 and in Ohr Pnimi there) it is thus considered Behinat VAK of Hochma. You should also know that he is the Shoresh de Israel Saba in all the Partzufim.
There is yet another, second Ohr there, being the Reshimo de Kli de Bina, which is there from the time of Hitpashtut Aleph. [Besides the Masach being incorporated of all the Reshimot in those Kelim as it travels to the Maatzil, it is certain that the majority of the Reshimot remained in their place in their own Kelim and did not ascend with the Masach to the Maatzil.]
That Reshimo is the Behinat Nekeva that exists in Kli de Bina, and you should know that she is the Shoresh to all the Behinot of Tvuna in all the Partzufim. However, this Ohr Hesed that Hochma now gave to Bina is considered the son of Bina and not actually her.
Keep in mind the relationship between the ZON in Kli de Hochma with the ZON in Kli de Bina, as in fact they are Ohr of the same Koma of Bina. However, ZON de Bina relate to ZON de Hochma as Israel Saba ve Tvuna relate to Upper AVI. The YESHSUT are only the VAK of AVI themselves though they are both discerned as one Koma of Aviut de Behina Bet.
From this you can see that the primary division of AVI and YESHSUT to two Partzufim GAR and VAK is only to procreate the Katnut of the seven lower Sefirot. This is because it is impossible for Kli de Hochma to dispense the Ohr Hesed, which is Behinat VAK without GAR if not through the Achoraim of Hochma.
Hence, it turns the Panim backwards, and this inversion divides the Kli de Hochma into two Partzufim: Partzuf GAR, where the Panim remain in their place, and Partzuf VAK de Hochma, which turned its Panim backward, giving Ohr VAK that lacks GAR. YESHSUT is also named VAK after the inversion of the Panim de Kli de Hochma.
However, in order to procreate the Gadlut of ZA, meaning the GAR that belong to those five Hassadim, Kli de Hochma must return its Panim upward once more as in the beginning. Then it is considered that ZON de Bina and the ZON of Hochma that were divided into GAR and VAK due to the inversion of the Panim de Hochma, now the Hochma returned and revoked that inversion of the Panim. Now there is no longer dispensing of GAR and dispensing of VAK in the Kli de Hochma.
You find that ZON de Bina return and rise to ZON de Hochma and become one Partzuf once more. Know, that this matter is implemented in the Partzufim of Atzilut as well.
When AVI want to dispense Mochin de GAR to the ZA, AVI and YESHSUT become one Partzuf once more. This too is for the above reason that the He’arat VAK was cancelled from the Hochma and the Panim returned to its place as in the beginning.
From the explained you can thoroughly understand the order of the birth of the first Ohr Hesed in its Behinat Gadlut brought in the Rav’s words (item 39). To summarize his words, it returned to being Lo Matei in Keter and then Matei in Hochma when Ohr of Hochma that was in Keter descended to Hochma. At that time the sons in Bina are grown and then Bina ascends to Hochma because of the craving in her to cleave to her, the seven Orot descend and are given to the Hesed Panim be Panim.
Interpretation: The ZON de Keter purified once more and departed to the root Keter that stands under Malchut de Rosh. At that time the Kli de Keter turned its Panim below and gave its remains, being ZON de Hochma, to the Kli de Hochma.
The Behinat Panim of ZON de Hochma returned to its place as in the beginning and then “Bina ascends to Hochma.” It means that Bina and Hochma have become one Partzuf, similar to AVI and YESHSUT that became one Partzuf.
Consequently, that Hesed in Kli de Bina receives the He’arat Ohr Hochma since the Kli is united with the Ohr Hochma. You find that Hesed returned to Behinat GAR, which is called that it has become grown.
He writes, “Then the seven sons in Bina are grown and do not need their mother.” That means that they have acquired Behinat He’arat Hochma and GAR, and in that the ZAT are discerned as grown.
It has already been explained above that before the Ohr Hesed acquires the Gadlut it cannot spread below. This is because it cannot separate from the Kli de Bina which is its entire sustenance and Atzmut in the Behinat GAR. Hence, it is considered to need its Ima, though now that it has already attained the Ohr Hochma itself it no longer needs the sucking of the Kli de Bina, hence, it is written, “and do not need their mother.”
At that time the Kli of Bina turned her Panim downward and the seven Orot in her descend and all of them are given to Hesed Panim be Panim. You must remember that the Behinat Panim de Kli de Bina is for He’arat Hassadim and her Achor is for He’arat Hochma.
When she is in that state she cannot administer He’arat Ohr Hesed with He’arat Hochma. However, it has been explained that the returning of the Panim de Kli of Hochma instigated the unification of the two Kelim Bina and Hochma into one because the Kli de Hochma has already cancelled her He’arat VAK.
Hence, you find that the Kli de Bina has inverted her Panim backwards by the force of this unification. The previous Achor has now become Behinat Panim. It means that that Achor that prevented the distribution of He’arat Hochma has now become the dispenser of He’arat Hochma.
This is because her Kli received that property of Panim and Achor found in Hochma. For that reason the Bina has now dispensed the ZAT to Kli de Hesed in He’arat Hochma.
Now you can thoroughly see the attribute of Sefirat Hesed de ZA to its fullest. The Behinat Etzem of the Kli de Hesed is Behinat Keter de VAK as it has already been explained that HGT de ZA are the change of the name of KHB. Yet, KHB de Ohr Hassadim, meaning KHB of the Koma de Behina Aleph are called HGT.
Thus, Kli de Hesed is Behinat Kli de Keter de ZA though it is still not considered Keter, only Hochma de ZA. This is because of the Ohr in it, as it has no Ohr Keter at all, but only He’arat Hochma that it received when it was in Kli de Bina and united into one with the Kli de Hochma. This is why it is called Hochma. There are other reasons too, but there is nothing to add here.
Now we shall explain the order of the emanation of the Kli of Gevura brought in the Rav’s words here in item 40. He writes, “Afterwards the Ohr returns to being Matei in Keter and then both HB ascend there. In that state you find that there is a big distance between the sons and the Ohr GAR for there are two distances between them, Bina and Hochma, which have no Ohr in them. Hence, at that time Ohr Hesed ascends to Bina and is called Lo Matei in Hesed. In that state the Kli Hesed turns its Panim and gives the six Orot below in Gevura.” Thus far his words.
You must remember the two issues there are in the matter of the inversion of the Panim downwards. We have learned above that they are, one – from the perspective of the Kli, meaning her place of dispensing, whether Behinat Hochma or Behinat Hassadim and not Hochma.
The second matter is from the perspective of the Zivug. Concerning the measure of the Aviut of the Masach, the most Av Behina in the degree is considered the Panim and the Behinat least Aviut is the Behinat Achor in that degree.
Accordingly, you always find that the Elyon wants to bestow upon the Tachton and must turn its Panim downward. This means that he is purified from the measure of the Aviut in him, which is his Panim, and remains in a lesser Aviut, equal to the degree of the Aviut of the lower degree. This is so because then it is considered close to him and can administer in him.
Now you can see that in every place that the matter of the distribution of Bina to Kli de Hesed is brought here, Bina purified from Behina Bet to Behina Aleph. This is because then she is Panim be Panim with the Kli de Hesed from the Masach side in her. It turns out that when Bina dispenses the Ohr Hesed to the Kli de Hesed, the Bina purifies to Behina Aleph.
There was a whole order of gradual Hizdakchut here: First, the Keter purified from Behina Gimel to Behina Bet at which time the Ohr Keter disappeared to the Shoresh and gave Behina Bet to Kli de Hochma. Afterwards Kli de Bina unites with it into one and then Behina Bet too purifies to Behina Aleph. At that time the Orot de Kelim of Hochma and Bina disappear to Keter and Behina Aleph is dispensed to Kli de Hesed in He’arat Hochma.
It has already been explained above that when the four Orot Zachar and Nekeva de Hochma and the Zachar and Nekeva de Bina rise to the Keter, they awaken Behinat Aviut de Behina Gimel in the Keter once more. The Eser Sefirot in Komat Hochma elicits there by the power of the Zivug Elyon as in the beginning and the Ohr Hochma returns to Kli de Keter. This is called Matei in the Keter.
You find that at the coming of Hesed to its Kli it causes the existence of Matei in the Keter. This is because then the Behina Bet in HB purifies to Behina Aleph and their four Orot rise to Kli de Keter, inducing a new Zivug there on Komat Behina Gimel. The Ohr Hochma is once more Matei in the Kli of Keter as in the beginning.
It is written, “Afterwards the Ohr returns to being Matei in Keter and then both HB ascend there.” It means that because of the ascent of the four Orot de HB the Ohr is Matei in Kli de Keter.
“In that state you find that there is a big distance between the sons and the Ohr GAR for there are two distances between them.” Interpretation: It has been explained that the Panim de Keter is for He’arat VAK without GAR as it is written, “because He delighteth in mercy,” (Ohr Pnimi item 40, par “And the Panim”).
These are the two distances that now rest on the Ohr Hesed and deprive the He’arat GAR from it, which it previously received from the Hochma. It is written, “In that state you find that there is a big distance between the sons and the Ohr GAR.”
It means that these two Achoraim de Bina and Keter draw the GAR very far from the sons, which are ZAT that are contained in the Ohr Hesed. It is written, ”for there are two distances between them, Bina and Hochma, which have no Ohr.”
In other words, had the Ohr been in Hochma, it would have been possible for the Ohr Hesed to receive from Hochma and Achor de Bina would not have prevented it since it did not prevent it in the beginning. However, now that there is no Ohr even in Hochma due to the Achoraim de Keter, hence that He’arah that Hesed previously received is also prevented from Hochma.
He writes, “Hence, at that time Ohr Hesed ascends to Bina.” After the GAR disappears from the Ohr Hesed and returns to its Katnut, it needs its Ima Bina once more to suck He’arat GAR of the Kli from there as in the beginning.
He writes, “In that state the Kli Hesed turns its Panim and gives the six Orot below in Gevura.” This is because the Panim de Kli de Hesed is for He’arat Hochma after it received He’arat Hochma, and its Achor is for He’arat Hassadim.
This is so because in several places where there is Hochma and Hassadim in the degree, the Hochma is considered Panim and the Hassadim as Achoraim. For that reason the Achor de Hesed is considered He’arat Hassadim.
However, now that the He’arat Hochma has disappeared from it and its Ohr disappeared to Kli de Bina, it turns out that he turned his Panim downward and gave the remains of the Ohr in it to Kli de Gevura, and then Matei in Gevura.
Now you can thoroughly understand the property of Sefirat Gevura de ZA to the fullest. Essentially, the Kli de Gevura is the Behinat Hochma of the VAK, as has been explained above that the HGT are Behinat KHB de VAK.
Thus, the Kli de Gevura is indeed considered Behinat Bina. This is so because its Ohr is Behinat VAK de He’arat Hochma in Hesed, such as ZON of the Upper Bina, which are Behinat Vav Ktzavot of the Upper Hochma. Thus, the Ohr of Gevura is Behinat Bina de VAK.
Accordingly, the two Sefirot de ZA, Hesed and Gevura have been explained. They are Behinat Hochma and Bina of the ZA though their Kelim have the value of Keter and Hochma.
41. Afterwards it returned to being Lo Matei in Keter, and then it is Matei in Hochma. At that time Bina is suitable to remain there in Hochma as in the beginning, but because of the Ohr Hesed in her place she comes down with him.
It is so “because He delighteth in mercy” and you already know that Bina is called “He”. When Bina descends in her place, Hesed does not need her and he descends to his place, and is called Matei in Hesed.
Then the Ohr Gevura ascends in Hesed and this is called Lo Matei in Gevura. At that time Kli of Gevura turns her Panim downward and gives the five Orot below in Tifferet. This is called Matei in Tifferet.
Ohr Pnimi
41. Lo Matei in Keter.
This is so because the Aviut de Behina Gimel de Nekeva and Behina Dalet de Zachar in Kli de Keter purified once more. At that time the ZON de Keter departed to its Shoresh and then turned its Panim downward.
In other words, it cancelled its Panim and the Achoraim became Panim. After that it gave the remains of it, being the Aviut de Behina Gimel de Zachar and Behina Bet de Nekeva to Kli de Hochma, and then it is Matei in Hochma.
At that time Bina is suitable to remain there in Hochma as in the beginning.
After the Panim returned to its place in the Hochma, the HB immediately return to one degree. At that time Bina is in Kli de Hochma.
However, it does not remain so here since Hochma turned her Panim down and her Achoraim up. She returned the ZON de Bina to Kli de Bina and they were divided into two Partzufim once more, and examine it carefully.
First, when Kli de Hochma received her Orot ZON and the Panim of Hochma returned to its place as in the beginning, it is certain that Bina and Hochma joined and became one Kli. It is so for the same reason mentioned above regarding the birth of Gadlut Hesed.
Here too when the Hesed is in Kli de Bina, joined with Kli de Hochma, he receives He’arat Hochma as in the beginning. Thus you find once more that Hesed has grown and does not need its Ima.
Yet, it is still impossible for it to descend from itself to its Kli, except through the influence of Bina. Hence, Hochma had to return ZON de Bina to Kli de Bina, as then Bina returns her Panim downward too and returns the Ohr Hesed to its place, to its Kli.
But because of the Ohr Hesed in her place she comes down with him.
In other words, had Bina remained connected to Kli de Hochma, Hesed would have remained in her place and would not have descended to his Kli de Hesed.
“Because He delighteth in mercy.”
This is the whole property of Bina; she craves Hassadim more than the Ohr Hochma. This is the cause of the Hizdakchut of Aviut de Behina Gimel de Zachar de Hochma to Behina Bet and afterwards the Behina Bet de Bina to Behina Aleph, whose Ohr is Ohr Hassadim.
At that time she is Panimbe Panim with the Kli de Hesed and then gives the Ohr Hesed back to Kli de Hesed. It is written, “When Bina descends in her place, Hesed does not need her and he descends to his place.” This is so because after he had already received He’arat Hochma from the time the Kli de Bina and Kli de Hochma were connected, he no longer needs the sucking of the Kli de Bina, hence he descends to his place.
Lo Matei in Gevura. At that time Kli of Gevura turns her Panim downward.
The entire division of Gevura from Hesed was because of the two distances, meaning because of the return of ZON de Keter to their place when their Achoraim detained the Ohr Hochma from the Kli de Hochma. At that time the He’arat Hochma stopped from Hesed, hence he turned his Panim downward and gave Behinat VAK to the Gevura.
Thus, now that Hesed attained his GAR once more, it is natural that Behinat Ohr Gevura that departed from the GAR returned to Kli de Hesed once more as in the beginning before they separated.
See and understand that it is completely similar to the comportment of the Kelim de Hochma and Bina. The division of the Orot de ZON de Hochma and ZON de Bina was made because of the inversion of the Achoraim de Kli de Hochma. This means that Hochma abandoned the dispensing of her GAR and gave only VAK, which are Behinat ZON de Kli de Bina.
Similarly, the Orot de Hesed and Gevura were divided by the inversion of the Panim de Kli de Hesed. After the He’arat GAR was deprived of him because of the two distances, he turned his Panim and dispensed VAK without GAR, which is the Ohr of Gevura.
After it is Lo Matei in Keter and his force of Achor was cancelled and he returned the Ohr Hochma to Kli de Hochma, the Panim of Hochma returned to its place as in the beginning. Thus, the Orot de ZON de Hochma and ZON de Bina reunited into a single Partzuf.
Similarly here, after the Hesed acquired He’arat Hochma when he was in Kli de Bina at the time she was joined with Hochma, he returned with the Gadlut to his place. At that time his Panim returned as in the beginning, and thus the Orot of Hesed and Gevura unite into one Ohr.
All this is because the Ohr is only divided into GAR and VAK because some element compels it to. Consequently, as soon as that element is cancelled they return to a single Ohr as in the beginning.
He writes, “Lo Matei in Gevura. At that time Kli of Gevura turns her Panim downward and gives the five Orot below in Tifferet. This is called Matei in Tifferet.” This is because when the Ohr Gevura joins the Ohr Hesed into one, that connection operates on their Kelim as well.
Since the Kli de Gevura joined with the Kli de Hesed, by that she returned her Panim below, since she cancelled her Panim that detained the dispensing of GAR and returned her Panim upwards. In other words, she turned to dispense He’arat GAR like the Kli de Hesed.
At that time she dispensed her remains, ascribed to Tifferet, to the Kli de Tifferet and Tifferet receives He’arat GAR as well. This is the meaning of Tifferet being called Vavו with a Rosh. It is the same He’arat GAR that it receives through the dispensing of the Ohr Gevura when Gevura is connected into one with the Ohr Hesed.
Now you can understand what is brought in several places that Tifferet is merged of Hesed and Gevura together. It means that it receives the remains of the Ohr Gevura from the time it is connected into one with the Ohr Hesed.
Now we understand Sefirat Tifferet de ZA from its origin. Its Kli is Behinat Bina de VAK because the HGT are the KHB of the VAK. However, it is regarded as merely Behinat Sefirat Daat de VAK.
This is so because of its Ohr, which is Behinat Daat. However, first we must know what is the Ohr Daat. After all we only have ten Sefirot KHB HGT NHYM. It is known that it is written in Sefer Yetzira (Book of Creation), “Ten and not eleven.” Thus, what is that Ohr Daat?
Know, that the source of that Ohr is the interchanging of the Orot here in Hitpashtut Bet. Here Ohr Hochma comes to Kli de Keter, Ohr Bina to Kli de Hochma, Ohr Hesed to Kli de Bina and Malchut to Kli de ZA, as we learn from the Rav’s words.
Note, that this Ohr Hesed that comes to Kli de Bina is the origin of the Ohr Daat, hence the Rav calls it “Bina’s son”. Its Behinat AVI are the Zachar and Nekeva in Kli de Bina. The Zachar is Behinat Hochma de Kli de Bina and the Nekeva is Behinat Bina de Kli de Bina. Ohr Hesed is the Behinat Daat between this HB, which is always called “the son of HB”.
More precisely, the ZON de Kli de Hochma are both considered Behinat Hochma and Behinat Abba, and the ZON in Kli de Bina are both considered Behinat Bina and Behinat Ima. The Ohr Hesed in Kli de Bina is considered Behinat Daat and Behinat son of these AVI.
This clarifies that the Ohr Hesed was originally emanated from the remains of the Ohr of ZON de Hochma after they purified into Behina Aleph. It came to Kli de Bina, which is discerned as its Ima, and lingered there in the intestine of the Kli de Bina until it acquired He’arat Hochma, meaning until it grew. At that time it came out to the place of the Kelim de VAK, called “Avirha Olam”, and there is nothing more to add here.
Now we have explained the Ohr Daat from its Shoresh, that it is a son and a progeny that was renewed because of the interchanging of the Orot in Hitpashtut Bet. For that reason it comes and clothes Kli de Bina though it is only Ohr ZA and Behinat VAK, having no equivalence with Behinat GAR.
This is so because the difference between GAR and VAK is so far, as between an Ohr and its Kli. Yet, because of the interchanging of the Orot this Ohr de VAK came and clothed the Kli de GAR. This is a very wonderful matter. Examine this for there is no need to elaborate here in what is not necessary for our issue.
From all that has been explained thus far you can see that these three Sefirot HGT de ZA are not considered that essence of ZA, but Behinat GAR KHB or HBD de ZA. It has been written above that the five Ktzavot HGT NH are the very five Behinot KHB, ZA and Malchut. Yet, when they are Behinat Ohr Hassadim and Ohr VAK, their names change to HGT NH.
Thus, the actual Behinat ZA begins at the fourth end of the five Hassadim Netzah since it is opposite the fourth Behina, called ZA. The Tifferet, however, is opposite the third Behina, called Bina, and remember that.
Therefore, Orot de HGT are also Behinat GAR, but begin from Hochma for the above reason. The Ohr Hesed is considered Ohr Hochma of the VAK, Ohr Tifferet is considered that same Ohr Hesed from the point of its clothing in Kli de Bina, meaning Behinat Ohr Daat and the son of HB.
This is the actual Behinat Ohr VAK. The Orot de Hesed and Gevura, however, are considered Behinat He’arot Hochma and Bina that reached that Ohr Hesed though they are not the Atzmut Ohr Hesed in its own essence.
The reason for it is the attitude of the Kelim. Hesed and Gevura are originally in Behinat Kelim de Keter and Hochma. Since this Ohr Hesed never clothed in these Kelim, it also does not clothe the Kelim de Hesed and Gevura.
However, since it clothed the Kli de Bina, it takes its place in the Kelim de VAK in the Kli Tifferet in the place of Bina. Hence, the Tifferet is considered the gist of the Partzuf de ZA, the Guf de Ilana. The above Atzmut Ohr Hesed inside it is considered the Shokaim de Ilana (shins of the tree), and all the other Sefirot of the ZAT are considered the Anafim that hang in the Tifferet.
42. After that it is Matei in Keter once more and then Lo Matei in Hochma and Bina since the two rise to Keter together. In that state it is Lo Matei in Hesed, as he rises to the place of Bina, as in the beginning because of the two distances between them.
At that time it is Matei in Gevura and then it is Lo Matei in Tifferet, as the Ohr Tifferet ascends in Gevura because of the yearning. At that time the Kli Tifferet turns his Panim and gives the four Orot in Netzah, and this is called Matei in Netzah.
Ohr Pnimi
42. It is Matei in Keter once more and then Lo Matei in Hochma and Bina etc.
You already know that the coming of Hesed to its Kli makes it Matei in Keter (see Ohr Pnimi item 40, par. “You find”). This is so because there is no giving of Orot except Panim be Panim, as the Rav says above.
Hence, Bina must purify from Behina Bet to Behina Aleph and then the Orot de HB depart to the Keter and induce a Zivug Elyon there on Aviut de Behina Gimel. At that time the Ohr Matei in Komat Hochma as in the beginning.
Then Lo Matei in HB because the Achoraim de Kli de Keter stop and detain the He’arat GAR. Because of that Lo Matei in Hesed too since there are two vacant distances without Ohr, which are HB.
Since the Ohr is Lo Matei in Hochma you find that even the He’arat Hochma in Hesed stops from it and Hesed returns to its Katnut. In that state it needs its Ima Bina once more to suck He’arat GAR from her.
Thus, Hesed ascends to the Bina and his Kli turns its Panim downward and the Ohr de Gevura descends to the Kli de Gevura and is Matei in Gevura. At that time it is Lo Matei in Tifferet since the Achoraim de Gevura stop and detain the He’arat GAR of the Ohr Tifferet.
For that reason the Ohr Tifferet rises to Kli de Gevura, as it did not descend from the Gevura except by the force of the He’arat GAR of the dominion of Hesed over Gevura. Now that the dominion of Gevura has come once more, the Gevura raises his Ohr to her once more, as in the beginning.
At that time Kli de Tifferet turns its Panim downward for it must revoke the influence of its GAR, which was its previous Panim, and make its Achor the Panim of bestowal. After that it lowers the remains of the Ohr in it to Netzah and this is called Matei in Netzah.
Now we shall understand Sefirat Netzah de ZA thoroughly. The Kli de Netzah is the Behinat ZA itself since the Hesed of the five Hassadim corresponds to Behina Gimel of the Keter and the Dalet Behinot de Ohr Yashar. It is so because the HGT are considered KHB de Hassadim and Netzah and Hod are Behinot ZA and Malchut de Hassadim.
You find that from the perspective of the Ohr Sefirat Tifferet is the gist of the Ohr ZA. The Etzem Ohr Daat clothes the Kli de Tifferet and this is because of the interchanging of the Orot. Since Ohr Hochma clothed in Keter and Ohr Bina in Kli de Hochma, you find that Ohr ZA clothes in Kli de Tifferet, which is Behinat Bina of the five Hassadim.
However, from the perspective of the Kelim, the Netzah is considered the Atzmut of ZA and the Ohr of Netzah is the Behinat VAK that remains in Kli de Tifferet after its Histalkut from there to Gevura. The difference between it and Sefirat Gevura is that the Ohr of the Gevura is evaluated as VAK de Hochma although it is also discerned as VAK.
This is so because it is the remains of Hesed from the Behinat He’arat Hochma in it, and is evaluated like the Ohr ZON de Kli de Bina. However, the Ohr Netzah is Behinat VAK de Ohr ZA since we learned there that the Ohr of Tifferet is actually Behinat Ohr ZA.
We must predominantly discern here that how the Orot and the Kelim de HGT here relate to the Orot and Kelim de NHYM is the same as how the GAR relates to VAK. This is because the HGT correlate to GAR de Hey Behinot and NHYM correlate to ZA and Malchut de Hey Behinot.
43. After that it returns to being Lo Matei in Keter and then it is Matei in Hochma. It is also Matei in Bina because of the Hesed there “because He delighteth in mercy.”
At that time it is also Matei in Hesed for then Hesed descends to his place, and it is then Lo Matei in Gevura because Gevura ascends with the Hesed. At that time it is Matei in Tifferet and Ohr descends in Tifferet.
Then it is Lo Matei in Netzah since the Ohr Netzah ascends with the Tifferet. At that time it is Matei in Hod since then the Kli of Netzah turns his Panim and gives the three Orot to Hod, at which time the Hod turns his Panim to Yesod and shines in him.
Ohr Pnimi
43. Lo Matei in Keter and then it is Matei in Hochma.
This is because the Zachar and Nekeva de Ohr Keter purified to Behina Bet. Then their Achoraim was cancelled and they dispensed the Ohr Bina to the Kli of Hochma, they are Matei in Hochma and the Panim de Hochma returned to its place as in the beginning.
It is also Matei in Bina because of the Hesed there.
This means that Hochma turned her Panim downward, gave the Zachar and Nekeva of Bina to Kli de Bina and is Matei in Bina too. He explains the reason: “because of the Hesed there” so that he may correct the Hesed and lower it to his Kli (see Ohr Pnimi item 41).
Matei in Hesed for then Hesed descends to his place.
Through the Hizdakchut Behina Bet in Bina to Behina Aleph. This is Behinat Ohr of the five Hassadim that belong to the VAK. At that time the Ohr Hesed descends to its Kli, is Matei in the Hesed and its Panim return to its place.
Lo Matei in Gevura because Gevura ascends with the Hesed.
The whole Ohr Gevura is discerned as the Achoraim and the VAK of the Ohr Hesed. Since the Panim of Hesed returned to its place the Achoraim that was in Gevura was cancelled and incorporated once more in the Panim de Ohr Hesed. In that state the Kli de Gevura returns and turns its Panim downward, giving the Ohr Tifferet in He’arat GAR to the Tifferet (see Ohr Pnimi item 41).
Lo Matei in Netzah since the Ohr Netzah ascends with the Tifferet.
This too is for the above reason that Ohr Netzah is only Behinat Achoraim and VAK of the Ohr Tifferet. Thus, when the Panim of Tifferet returned to its place it pulls its VAK to it as Hesed pulled the Ohr Gevura and as Hochma that pulled ZON de Bina to herself.
Matei in Hod since then the Kli of Netzah turns his Panim.
After the Ohr de Netzah rose to the Panim of the Kli de Tifferet it thus turns the Panim of its Kli to its Achoraim. This is because the previous dispensing of GAR is detained in it in Behinat Achor. Now it has become the place of bestowal as the Panim de Kli of the Hesed that now controls it. At that time it gives its remains to the Hod in dispensing of GAR.
Now we have found the way to understand the Sefira of Hod of the ZA from its origin. Know, that this Sefira is the axis that all the corrections depend on and revolve around.
Its Kli is the last fifth Behina of the five Behinot KHB ZA and Malchut, meaning the original Kli Malchut. This is because the four previous Hassadim correspond to KHB ZA, and Hesed is fifth, meaning the Hod which is opposite Malchut.
You already know that all those Kelim de Hitpashtut Bet are the Kelim of Hitpashtut Aleph that have been emptied of their Orot. It turns out that the Kli de Hod is the Behina Dalet de Hitpashtut Aleph that has been emptied of her Ohr and did not leave any Reshimo after her (see the Rav’s words Part 4, Chap 2 item 6).
However, the Ohr of the Hod is not the Ohr Malchut, but the Ohr ZA, meaning what reached her from the remains of Netzah when he was connected with the
Ohr de He’arat GAR of the Tifferet. Moreover, it is the most important Ohr among the Sefirot of NHYM. From the perspective of the Orot it is Behinat GAR of ZA, not ZA himself.
Thus, he is more important than Netzah, as Netzah is from the Behinat Achoraim and VAK of the Ohr Tifferet, but the Hod is called the “fifth Hesed” since he is Behinat He’arat GAR that is in NHYM. Though it is Behina Dalet from the perspective of the Kli, being the greater Din in the Eser Sefirot, its gist is of course the Ohr in it. This Ohr is now very sweetened, meaning from He’arat GAR in Tifferet, and examine carefully.
Hod turns his Panim to Yesod and shines in him.
You already know that all this Ohr that extends in Matei ve Lo Matei from Bina to Hod is Ohr de Hassadim. In other words, it is the Behinat Koma that emerged on the Aviut de Behina Aleph that remained after the Hizdakchut of Bina.
The matter of the difference of Matei ve Lo Matei is primarily through the changes of He’arat GAR in Hassadim or Hassadim without He’arat GAR. However, there was no difference between them in the stature of the Koma since they are all at the level of Behina Aleph.
Here Sefirat Hod turned its Panim backward though it had not completed the Hizdakchut de Behina Aleph, only cancelled the Behinat He’arat GAR in it, which is the Panim and turned the Achor into Behinat Panim. However, here we must know what the Rav has written that the ZON in Kli de Bina mated and procreated one Hey. The Vav ו inside the Hey ה was given to Kli de Yesod and the Dalet ד on the Vav was given to the Kli de Malchut.
Interpretation: Bina turned her Panim for the first time and purified from her Aviut de Behina Bet into Behina Aleph that equalized her Panim to the Panim de Kli de Hesed. At that time she also lowered one Ohr that was born by the Zivug of the Zachar and Nekeva in herself.
This Ohr is Behinat Nukva and is therefore called Hey. Thus, Behinat Zachar and Nekeva descended to the Kelim de VAK too, as they descended to the GAR de Hitpashtut Bet.
The Zachar is the above Ohr Daat and the Nekeva is that Ohr born by the Zivug of ZON de Bina, called Hey. All these Orot that come and are born through a Zivug, the Rav names He’arot (see item 35).
He says there that Hochma turned her Panim and shines for Bina. He also says that the Hod turned his Panim to the Yesod and shines in him. Also, he says below that so it was in all the VAK, which turn their Panim and shine below. All these are Hamshachot (pl. for Hamshacha) of the Orot that come by the Zivug, for which he names them He’arot.
It is written, “Hod turns his Panim to Yesod and shines in him.” It means that there was not a complete Hizdakchut, only what is sufficient to illuminate the Hey of Bina to the Yesod. Afterwards, when there was a complete Hizdakchut, the Ohr that belongs to Yesod descended to Yesod.
Yet, this Hey that was born from ZON de Bina is the beginning of the association of Midat ha Rachamim in Din, hence it is worthwhile to expand the understanding of it. We have already discussed this Hidush that was made in Hitpashtut Bet when the Ohr ZA was emanated and elicited through the Hochma and not through Bina as it would be in the Eser Sefirot de Ohr Yashar and as it was in Hitpashtut Aleph.
This Hidush came here by the inversion of the Orot. Besides that there is yet another great Hidush here: Ohr Malchut was emanated by the Bina and not by the ZA, as in Eser Sefirot de Ohr Yashar and as it was in Hitpashtut Aleph.
The Ohr Daat was emanated from the Hizdakchut of the Zachar and Nekeva of Kli de Hochma, which is the Ohr Zeir Anpin. Similarly, Ohr Malchut emerged by the Hizdakchut of the Zachar and Nekeva de Kli de Bina, namely the Hey, which belongs to Malchut, as she is Ohr Nekeva.
Now you will thoroughly understand the difference between Ohr Daat, which is Ohr ZA, and the Ohr of the above Hey, which is the Ohr Malchut, meaning according to their emanation. In fact, when they were emanated, both came out in Behinat Koma of Behina Aleph.
This is so because Behina Bet de ZON of the Kli de Hochma purified to Behina Aleph, which is Ohr Hesed, (see item 37), called Ohr Daat or Ohr ZA. Similarly, the Behina Bet of the Zachar and Nekeva de Bina purified into Behina Bet, which is the above Ohr Hey, being the Ohr Malchut.
Therefore, you find that the Ohr Hesed, which is the Ohr ZA, and the Ohr of the Hey, which is the Ohr Malchut, are of equal Koma. This is so because both are Behina Aleph, as both came from the Hizdakchut of Behina Bet.
Yet, the difference between them is as great as the measure of the difference between ZON de Hochma and ZON de Bina. It has been clarified above that ZON de Bina are considered the Achoraim and Behinat VAK of the ZON de Hochma.
It is therefore obvious that the consequences that stem from them are also as far as GAR is far from VAK. The Ohr Hesed that was emanated by the ZON de Hochma is considered the Behinat Panim and GAR compared to the Ohr Hey, which is considered the Achoraim and VAK compared to the Ohr Hesed, being the Ohr ZA. It is analogous to the ratio in the progenitors, and examine well.
Now we can thoroughly understand what the Rav stresses above (item 38), “However, Bina did not turn her Panim to shine in Hesed below since there was no power in Hesed and VAK to receive such a great Ohr Panim be Panim, only Achor be Achor.”
In that he refers to the above Ohr Hey, which he names He’arah since it came out through a Zivug and in the regular order of Hizdakchut and emanation of the Orot from one another.
He stresses in that regard that the Ohr of this Hey did not come to the VAK before the seven Orot that come in the regular order of the Hizdakchut. It is similar to the Zachar of Bina, born out of the Zivug ZON de Hochma, which comes to Kli de Bina before the Ohr Hesed comes through the ordinary Hizdakchut, as the Rav has written before (item 35).
The reason is that if the Ohr of the Hey had come before the Hizdakchut to Behina Aleph, meaning before the time of the descent of Hesed, like the Zachar of Bina, it would have been the Koma of the Hey that was in Behina Bet. This is so because the Aviut de Bina had not yet purified to Behina Aleph, but only when Hesed was given to the Kli de Hesed.
This is what the Rav stresses, “since there was no power in Hesed and VAK to receive such a great Ohr.” How is it possible that the Ohr Koma of Behina Bet would come and clothe the Kelim de VAK, which are Behina Aleph?
Thus, first Bina was compelled to purify from Behina Bet to Behina Aleph, at which time the Ohr Hey purified to the measure of Behina Aleph. Then both of them came out, meaning the Ohr Hesed and the Ohr Hey, and came to Kli de Hesed. This Hey then moved from Kli to Kli until it came to the Kli of Yesod which is its place.
Now you can also see what the Rav answers there and says that the Hochma could have illuminated to the Bina before it purified to Behina Aleph, before Abba ve Ima remain as one and come out as one. He wishes to say that Hochma emanated and gave the Zachar de Bina to the Kli of Bina before she was purified to Behina Aleph.
This is because the Kli of Bina is indeed a Kli de Behina Bet like the Koma of the Ohr Hochma, hence it does not need to purify and lessen its Koma to Behina Aleph. This is not so with Bina to the Kelim de Hesed and the rest of the VAK, which are Kelim of Behina Aleph, as how can they receive the Ohr of the Hey while it has Koma de Behina Bet?
It is written, “at which time the Hod turns his Panim to Yesod and shines in him.” It has been explained that this Hey is considered the Ohr Achoraim and VAK.
Thus, since the Panim of the Hod is from Behinat He’arat GAR, it therefore cannot dispense the Ohr of the Hey, which is Behinat Ohr Achoraim, unless through turning the Panim downward and the Achoraim upward. In other words, her Achor, which dispenses VAK and prevents GAR will not become the giver, and will then give the above Ohr Hey to Yesod.
44. It is the same matter in all the VAK since when the Orot are given in them they turn their Panim and shine below. This is because it is precisely Bina who did not turn her Panim to Hesed since there is no power in Hesed to receive the Ohr Bina. The VAK, however, have the ability in themselves to receive Ohr from one another since all the VAK are equal.
Ohr Pnimi
44. It is the same matter in all the VAK since when the Orot are given in them they turn their Panim and shine below.
As it has been written above, this Hey emerged by the Zivug from the Zachar and Nekeva de Kli de Bina, when Bina purified from Behina Bet to Behina Aleph, to give the Ohr Hesed in Kli de Hesed. At that time the Ohr of this Hey emerged with it too, Hesed gave to Gevura etc. until she reached Kli de Hod and Hod gave to Yesod.
It is written, “It is the same matter in all the VAK since when the Orot are given in them they turn their Panim and shine below.” In other words, that same Ohr of the Hey that came out by a Zivug, whose dispensing is always referred to by the Rav as He’arah.
45. After that it returned to being Matei in Keter and then Lo Matei in Hochma and Bina since they both rise there. It is also Lo Matei in Hesed because it rose to Bina and it is Matei in Gevura.
At that time it is Lo Matei in Tifferet and then it is Matei in Netzah and Lo Matei in Hod. In that state the Hod turns its Panim and gives the two Orot to Yesod, then it is Matei in Yesod. Then the Yesod turns its Panim and shines to Malchut, etc. in all the VAK.
Ohr Pnimi
45. Returned to being Matei in Keter etc. and Lo Matei in Hod.
It has already been repeatedly explained above that the dispensing of Bina to the Kli de VAK causes Matei in Keter. In that state the Achor of Kli de Keter dominate, preventing any He’arat GAR in the Partzuf, even in the Kli de Hochma, much less in the Kelim below that receive from the Kli of Hochma. Hence, the He’arat GAR departs from the Kli de Hod and the Kli turns its Panim down, giving the rest to Yesod.
However, regarding their turning of the Panim of the Kli de Hod, there is also a matter of the Hizdakchut of the Aviut de Behina Aleph to Behinat Keter. The Ohr that comes out has but Komat Malchut, as the Rav has written above that Komat Malchut clothed the Kli de Yesod.
In this manner, there were two Behinot regarding the turning of the Panim de Hod, both the matter of the administering of the Achoraim instead of the Panim as before, and the matter of the Hizdakchut of the Aviut de Behina Aleph. The latter dominated all five Ktzavot, Hesed through Hod, and now Hod has purified from its Behina Aleph and gave only Komat Malchut to the Kli de Yesod. The reason for it is that there is no more than five Ktzavot in the Koma de Behina Aleph.
Now Sefirat Yesod de ZA has been clarified for us. Its Kli is from Behinat Malchut since the Kli de Hod of the ZA is also a Kli of Malchut, and all the more so the Kli that follows it.
Thus, all of these three Kelim Hod, Yesod and Malchut are a mere Hitpashtut of Kli Malchut. They expand primarily because of that above-mentioned Hey that descended from the Zivug ZON de Bina, but also because of the Ohr Achoraim that remained from the Kli de Hod after it turned her Panim because of the dominion of the Achor de Keter. It is so because these two Orot are specific to the Kli de Yesod.
Thus, the Kli de Yesod is discerned as Kli Malchut and the Ohr in it is combined of Din and Rachamim. This is because the Ohr of the Achoraim that remains of Sefirat Hod after she had turned her Panim is discerned as the hardest Din in all five Ktzavot de ZA.
This is so because it is the Kli de Behina Dalet from the time of Hitpashtut Aleph. However, when He’arat GAR of Tifferet it was to the contrary, considered Hesed reached it.
This is so because the He’arat GAR turns everything to Hesed. Yet, when the He’arat GAR is absent, only the Midat Din remains in it, and that Midat Din came down to the Kli of Yesod.
You must know that that was a Hidush in the Partzuf. Until now none of Midat ha Din appeared in the Partzuf in all five Ktzavot. On the contrary, the Ohr de Hassadim of the Koma de Behina Aleph dominated the entire Partzuf though once in He’arat GAR and once without He’arat GAR.
Now, however, Komat Ohr Hassadim has already purified from Sefirat Hod and there is only Komat Malchut there. Since the He’arat GAR disappeared from the Partzuf, there appeared the entire Din force in Kli de Hod and that residue descended to Kli de Yesod. Thus you find that this Din force is a Hidush that has now appeared in the Kli de Yesod.
Thus, now all five Ktzavot are considered Behinat Hey Gevurot because of the Hidush Tzura that they have acquired in the Kli de Yesod. Hence, now there are two Behinot: Hey Hassadim in the Hey Ktzavot from Hesed to Hod, and the second is since they are five Gevurot, meaning in the Kli de Yesod.
However, there is yet another Ohr of the Hey in the Kli de Yesod, meaning what reached it from the Zivug ZON de Bina. It is a very big Ohr since from the Shoresh of its emanation, it is Behina Bet, since it comes from the Zivug de ZON of Behina Bet.
Afterwards, when it descended along with the Ohr Hesed to the Kelim de VAK, it was lessened to Komat Malchut once more. However, since it is from Zivug de Behina Bet, it is considered Ohr Hesed, but on a low Koma.
Thus, from her perspective the Hey Ktzavot are regarded as Hey Hassadim once more, sweetening the above Hey Gevurot that descended to the Kli de Yesod from the residue of the Ohr Hod. Thus we have thoroughly learned that the Ohr Yesod is a combined Ohr of Hesed and Din, called Hey Hassadim and Hey Gevurot.
The Hey Gevurot are from the remains of the Ohr VAK, and the Hey Hassadim are from the residue of the Zachar and the Nekeva de Kli de Bina. They mix and join together in the Kli of Yesod. Bear in mind that all this is done here during, and because of the dominion of the Achor de Kli de Keter.
46. Afterwards it returned to being Lo Matei in Keter and then it is Matei in HB and Hesed and then it is Lo Matei in Gevura, Matei in Tifferet and Lo Matei in Netzah, Matei in Hod and Lo Matei in Yesod, as it ascended in Hod.
At that time it turns its Panim and gives Ohr to Malchut below in her place, and then it is Matei in Malchut. Now the first Behinot are complete, which is the reality of the Hitpashtut. Thus, all ten Orot reached the Malchut.
Ohr Pnimi
46. Lo Matei in Keter etc. Matei in Hod and Lo Matei in Yesod, asit ascended in Hod. At that time it turns its Panim and gives Ohr to Malchut below in her place, and then it is Matei in Malchut.
The matter of Lo Matei in Keter has already been explained, being because of the regular Hizdakchut through the Bitush de Ohr Makif and Ohr Pnimi, at which time the Behina Gimel in the Kli purified into Behina Bet. The Ohr that elicits in that Zivug is Komat Bina and that remains gave the Keter to the Kli de Hochma.
Since the He’arat GAR returned to the Partzuf, all the Behinot Panim and Hochma, Bina, and Hesed, Tifferet and Hod, returned to their original place. Then the Ohr Yesod rises and joins the He’arat Panim de GAR of the Hod for the above reason.
At that time the Kli de Yesod turns its Panim downward, meaning it administers Behinat He’arat GAR, relating to the dominion of the Kli de Hod on it. However, it is not from Behina Aleph but only from Komat Ohr Malchut, as the Ohr that remains in the Kli de Yesod is only Komat Malchut, and then it is Matei in Malchut.
However, here we must know what is the Ohr of Yesod that rose to Hod and what is its residue, which it gave to the Kli de Malchut. We thoroughly know the origin of the above Hey that descended to Kli de Yesod.
You already know that this Hey is a result of the Zivug ZON in Kli de Bina. We must also discern a shape of Dalet ד over Vav ו in this Hey ה.
This Vav in the Pnimiut of the Partzuf has no Rosh and there is a significant indication here since this Hey consists of the Zachar and Nekeva in Bina. Hence, the Behinat Nekeva in the Hey is the Dalet and the Behinat Zachar in the Hey is the Vav without the Rosh inside it.
The meaning of the words is that the matter of the cessation of the left leg in the Hey implies the cessation of the GAR from the VAK that had been prepared and made inside the Kli de Bina. There is a great Hidush to discern: the Nekeva is more important than her Zachar since the Zachar is resultant from the Zivug Zachar and Nekeva de Kli de Hochma when the Zachar is in Behinat Harkanat Rosh (see the Rav’s words item 35).
The Hochma turned her Panim and shines to Bina Panim be Panim, only He’arah. It means that the Zachar in Kli de Hochma, which is Behina Gimel, turned its Panim and purified into Behina Bet like the Nukva of Kli de Hochma.
You find that the Zachar lowered its Rosh since the GAR de Hochma is called Rosh. Now, after it departed from the Aviut de Behina Gimel, the entire Ohr Hochma disappeared from it, and it equalizes with Komat Bina of its Nekeva. At that time they mated and procreated the above Zachar of Kli de Bina.
It is known that any offspring and resultant is considered VAK of its Maatzil, meaning the Zachar and Nekeva de Hochma that gave birth to it. When they procreated it they both had only Komat Bina, hence their offspring is merely VAK of that Koma.
However, the Nekeva of the Kli de Bina is discerned as the Reshimo of Bina that remained in that Kli from the time of Hitpashtut Aleph that the Ohr Bina of Hitpashtut Aleph left there when departing from there. That Ohr Bina had Komat Keter there since all Eser Sefirot de Hitpashtut Aleph had Komat Keter.
Thus, you see the great importance of this Reshimo that remained in Kli de Bina. However, it became a Nukva to the Zachar de Keter de Kli de Bina, which lacks even the GAR de Bina.
That was so because this Reshimo has a very small Ohr, as all her Ohr has already departed. She is but a Reshimo, meaning a very small Ohr that must remain after every Ohr when it leaves its place. Hence, since the Reshimo has no Ohr, she became a Behinat Nekeva to the above Ohr Zachar, which is much lower than her, so as to receive Ohr from it, and examine that.
Now you will thoroughly understand the meaning of this above Hey that was emanated from those Zachar and Nekeva. The truncated Vav without the Rosh that stands inside that Hey is the Behinat Zachar in that resultant. This is because it is Behinat VAK de Komat Bina without the Behinat Rosh de Komat Bina.
The Dalet that surrounds that truncated Vav in the Hey is the Behinat Nekeva in this resultant. It is regarded as the Rosh over the truncated Vav since it is completely Behinat GAR.
Yet, it lacks the Ohr, which the truncated Vav has, whose entire Ohr is only what she receives from that truncated Vav. Hence, it is called Dalet, indicating that she is poor and devoid of Shefa from her own Behina and must receive from her Zachar.
That cessation that was made in the left leg of the Hey indicates that she divided into two separate degrees from one another. This is what has now been made by the ascent of the Ohr Yesod to Sefirat Hod.
You know the two kinds of Orot in the Kli de Yesod. The first is the Behinat Dinim that remained in the Hod after the He’arat GAR disappeared there, and the second is the Ohr of the Hey that was drawn to it from the ZON in Bina.
After the Ohr Matei in Hod, being Behinat He’arat GAR that departed from the Ohr of Yesod when that Ohr is in Hod, it causes its residue to descend to Yesod. Now you find that when the Ohr descended to the Hod once more, the residue that descended to Yesod has certainly returned to its Shoresh, to Hod since now it has He’arat GAR there once more.
That Ohr that rose there took the Behinat truncated Vav inside the Hey in the Yesod along with it and raised it to the Hod. Thus, two Orot rose from the Yesod. The first is the Ohr above Malchut, meaning the residue that it took from Hod first. The second is the truncated Vav inside the Hey.
The reason for it is that although that Vav is not at all from Behinat Hod, it still rose there. This is so because it was first connected to the Ohr of Malchut in order to sweeten it.
The Ohr Malchut is discerned as the Hey Gevurot and the Hey is the Behinat Hey Hassadim, and they were sweetened in one another. That sweetening comes only from the Vav inside the Hey since it is the entire Ohr inside the Hey though it certainly took the He’arat GAR in her from the Dalet, meaning only during the Lo Matei in Hod, and it was in the Yesod without He’arat GAR.
Now, however, that it is Matei He’arat GAR in Hod once more, it no longer needs the He’arat GAR in the Behina of the Dalet. Therefore, it only took the Behinat Vav when it rose up there, not the Behinat Dalet that surrounds it. You should also know that that Behina of Dalet that surrounds it came down and clothed the Kli Malchut.
Now we can thoroughly understand Sefirat Malchut. This is because the Kli in her is Kli Malchut, extending from Kli de Hod and the Ohr in her is the Behinat Dalet that surrounds the Vav from the Behinat Hey that extends from ZON de Bina.
However, the Ohr of Malchut herself is what clothed here in the Kli of Yesod. For that reason Malchut is called Aspaklaria that does not shine, as the Rav says above (Part 4).
You find that there are four males and four females in this Hitpashtut Bet. The first two couples are ZON de Keter and ZON de Hochma. The males in them are more important than the females since the Zachar de Keter is from Behina Dalet de Hitlabshut but the Nekeva de Keter is only from Behina Gimel.
The Zachar de Kli de Hochma is from Behina Gimel, but the Nekeva de Kli de Hochma is from Behina Bet. Thus, the males are greater than the females.
However, in both, the males and females are found in one Kli. They are close since the males are from the Reshimot that remained after the Histalkut of Hitpashtut Aleph, hence they are devoid of Ohr. The females, however, are from the new, second Hitpashtut and are filled with Ohr.
However, in the Zachar and Nekeva de Kli de Bina, the Nekeva is greater than the Zachar. This is because the Zachar is Behinat VAK de Bina, hence they are both in one Kli, as the Nekeva is from the Reshimo and lacks Ohr and the Zachar comes from the Zivug of ZON de Hochma, hence it is filled with Ohr.
Also, though the Zachar in Kli de Keter is a Reshimo, considered devoid of Ohr, that absence concerns only its GAR. From the perspective of VAK, however, it is filled with Ohr.
Yet, there are many discernments in the Zachar and Nekeva of the VAK. The Zachar, being the Ohr ZA, is emanated by the Hochma, which is the Ohr Hesed in the Kli de Bina and then expands to the Kli de ZA. The Nekeva, however, is a upshot of Bina, meaning the Hey that was emanated by the ZON of Bina.
We must still discern another Behinat Zachar and Nekeva there, namely the Zachar and Nekeva in Yesod and Malchut. There the Zachar is smaller than the Nekeva since the Zachar is the Behinat Vav without the Rosh inside the Hey that extends from the Zachar of Bina, which is Behinat VAK. Nevertheless, they are not in one Kli but the Zachar is in the upper Kli, which is the Yesod, and the Nekeva is in the lower Kli, being Malchut.
These two above Behinot ZON inside the seven lower Sefirot are sometimes considered one, and sometimes two. This is because in Gadlut, the Nekeva has all the above Hey and all the VAK are then considered the Zachar of that Hey.
However, in Katnut only the Yesod is considered Behinat Zachar and then Malchut has only the Dalet ד in the Hey ה, as the truncated Vavtakes the Yesod. There are many changes in that too and this is not the place to elaborate.
We must also note here that there are three divisions in the lower seven, which are Behinat Rosh, Toch, Sof. The first are Hesed and Gevura, which are Behinat Rosh of the VAK. The second are Tifferet and Netzah, which are the Behinat Toch of the VAK. The third are Hod, Yesod, Malchut. These are the Behinat Sof of the VAK.
The matter of Matei ve Lo Matei depends only on Keter and Hochma. This is so because the Achor de Keter denies He’arat GAR from the entire Partzuf, except when Keter’s dominion is cancelled, meaning by the Hizdakchut of the Aviut in the Masach in it, which belongs to its Koma. At that time the Ohr departs from Keter and its residue is Matei in Hochma from which appears He’arat GAR in the Partzuf.
Hence, if Matei in Keter, He’arat GAR is denied even from the Hochma. Therefore, at that time the Behinat VAK of the seven lower Sefirot control, namely the VAK de Rosh in them, which is Sefirat Gevura.
If Lo Matei in Keter, at which time Matei in Hochma, then comes the dominion of the He’arat GAR in the RTS of the seven lower Sefirot, meaning their Behinat He’arat GAR de Rosh, which is Hesed. Also, their Behinat He’arat GAR of their interior, which is the Tifferet, their Behinat He’arat GAR de Sof, which is Hod, from which comes the Behinat GAR without the VAK to the Malchut, called Dalet ד over the Vav ו in the form of the Ot Hey ה.
This Dalet means cessation of Ohr from the Partzuf. Because all the Aviut in the Masach purified and the Zivug stopped, there is no Ohr Hozer to clothe the Ohr Yashar there any longer, and the Ohr Yashar stops too. All the Sefirot return to the Maatzil through Hitkalelut of all the Reshimot in them within the Masach, as the Masach ascends to the Maatzil.
Now the first Behinot are complete, which is the reality of the Hitpashtut.
This refers to Hitpashtut Bet, called Partzuf AB de AK.
Thus, all ten Orot reached the Malchut.
It means that the Hizdakchut reached Komat Malchut. At that time the Masach is clean from any Aviut from the Behinat Guf until its Tzura is equal to the Behinat Masach of Malchut of the Rosh. It is considered to have risen there and become incorporated in the Zivug de Lo Pasik in the Malchut of Rosh.
In that state the Reshimot of the Sefirot Guf contained in it in the full measure of their Aviut reawaken, and it thickens once more in the Aviut from the Behinat Guf. Thus its Tzura has been differentiated from the Malchut in the Rosh once more and it is therefore considered to have departed there and become separated. At that time a Zivug Elyon comes out on it, extending a new Koma of Eser Sefirot to the Guf.
It has been explained there that the last Behina does not leave a Reshimo. Since here the last Behina was Behina Gimel, you find that Behina Gimel did not leave a Reshimo, hence it is not contained in the Masach.
The greatest Reshimo in it is Behina Bet. Hence, when the Masach regained the Aviut through its Hitkalelut in the Zivug of Rosh it could not thicken more than Behina Bet. You find that the Koma that came out there reached no more than Komat Bina. This is the second Behina of the Hitpashtut of the Ohr after its second Histalkut.
47. The second Behina is simple since now it returned to being Matei in Keter. At that time it is Lo Matei in Hochma, Bina and Hesed, and Matei in Gevura. Lo Matei in Tifferet and Matei in Netzah, Lo Matei in Hod and Matei in Yesod, and Lo Matei in Malchut, etc. etc.
Ohr Pnimi
47. The second Behina is simple since now it returned to being Matei in Keter.
As has been explained in the previous item, after the second Histalkut that was made, the Masach with the Reshimot contained in it returned to the Masach in the Malchut of the Rosh where a new Zivug emerged on that Masach. Since all it had is Aviut of Behina Bet, it extended only Komat Bina. This Komat Bina expanded once more into the Guf to the Kli de Keter, and this is Matei in Keter, meaning the Ohr Bina in Kli de Keter.
Here too the Kelim preceded the Orot since all those Kelim that remained empty after the second Histalkut of Partzuf AB passed to this new Partzuf. It is written above regarding AB that all the empty Kelim that remained after the first Histalkut passed to Hitpashtut Bet, called AB, and so it is here. Also, all four Behinot of Zachar and Nekeva that were in Partzuf AB apply here too, but with a different Koma since there is only a small Koma here in the Partzuf in general.
Let us explain the four couples of Zachar and Nekeva in this Partzuf. That Koma of the Ohr Bina that descended to the Keter is the Behinat Nekeva of the Kli de Keter.
The Reshimo of Behina Dalet de Hitlabshut was made into the Behinat Zachar de Kli de Keter de AB in Partzuf AB (see Ohr Pnimi item 6, and all the Rav’s words there apply here too). Similarly here, the Reshimo of Behina Gimel from the Behinat Hitlabshut that remained in Kli de Keter of Partzuf AB was made here into the Zachar de Keter of the Partzuf de Komat Bina.
It receives from the Ohr Hochma that rose under the Malchut of Rosh de AB during the second Histalkut and does not return to the Guf of Partzuf Bina. In other words, it is exactly like the Zachar de Keter of the Partzuf AB.
Hence, Keter of Partzuf Bina too denies the He’arat GAR from the Partzuf since the Achoraim of the Ohr Hochma under the Malchut de Rosh is below, meaning it does not expand to the Guf.
It controls the Kli de Keter, which also turns its Achoraim below, meaning without expanding to the Guf. It controls the Kli de Keter, which also turns its Achoraim below and illuminates only He’arat VAK and denies He’arat GAR from the Partzuf.
It is written, “Matei in Keter. At that time it is Lo Matei in Hochma, Bina and Hesed.” This is because the Achoraim of Kli Keter deny any He’arat GAR from the Partzuf, even from the Kli de Hochma, much less for He’arat GAR of the Rosh, Toch, Sof of the seven lower Sefirot.
It is written, “Matei in Gevura. Lo Matei in Tifferet and Matei in Netzah, Lo Matei in Hod and Matei in Yesod, and Lo Matei in Malchut.” It means that then the Ohr comes to the Kelim de VAK of the Rosh, Toch, Sof of the seven lower Sefirot, which are Sefirat Gevura, Sefirat Netzah and Sefirat Yesod.
The Ohr Lo Matei in the Kelim de GAR of the seven lower Sefirot, being Hesed, Tifferet, and Hod. This is so because the Achoraim de Keter denies them of He’arat GAR, as we have explained.
Etc. etc. When Lo Matei in Keter since the Behina Gimel and Behina Bet in it purified and the Ohr Keter returned to its place, Keter’s power of dominion has ceased. At that time it residue descends to Hochma and the Kelim de He’arat GAR in the RTS of the seven lower Sefirot, which are Hesed, Tifferet, and Hod, attain their dominion, and the Malchut receives her Behina of Dalet.
Now we shall explain the Zachar and Nekeva de Kli de Hochma. The Zachar and Nekeva in the Kli de Keter mate and procreate Zachar and Nekeva in their image. The Zachar extends from the Tzura of the Zachar, meaning Behinat VAK without GAR, since the Achoraim of the Ohr Hochma that stand under Malchut de Rosh is turned down toward the Ne’etzalim in the Guf.
Hence, the Zachar de Keter has only VAK without GAR and for that reason the Zachar that is born from him has only VAK without GAR. The Nekeva de Keter also administers her Tzura to the Nekeva that was born from her, which is the Behinat Ohr Bina.
After that the Kli de Keter purifies and turns its Panim downward, meaning it purifies to Behina Aleph and gives these three Orot to the Kli de Hochma. These are the Zachar, which is Behinat VAK de Hochma, and Nekeva, which is Behinat Ohr Bina and Koma of Behina Aleph which is the Ohr Hesed that Bina in the above Partzuf AB.
The only difference is that here the degrees are lower and all the Behinot Ohr in the Kli de Bina de AB are here in the Kli de Hochma, and the Kli de Bina is incorporated here with the Kli de Hochma. However, Reshimot ZON from the time it was in Partzuf AB from before the second Histalkut did remain in the Bina, though not distinguished by a name since they are equal with the ZON in the Kli de Hochma.
Also, there was a Zivug in ZON de Kli de Bina in Partzuf AB that procreated one Hey that came down with the Ohr of the seven lower Sefirot until it reached Yesod and Malchut. The Vav in her took the Yesod and the Dalet in her took the Malchut.
In just that manner the ZON in Kli de Hochma mated here in Partzuf Bina and procreated one Hey too, which in turn descended with the ZAT, Kli by Kli until it reached the Kelim de Yesod and Malchut. The Yesod took the Vav in her and Malchut took the Dalet in her.
Thus we have explained the four males and four females in the Kelim de Eser Sefirot of the new Partzuf here from Komat Bina. This is because the Zachar of Kli de Keter is Behinat VAK de Hochma and the Nekeva de Keter is the Komat Bina.
The Zachar and Nekeva in the Kli de Hochma are also VAK de Hochma to the Zachar, and Komat Bina to the Nekeva. In every place, the upshots are considered Behinat VAK compared to their progenitors. Here, however, the Zachar de Keter has a great, immense Ohr, called VAK de Hochma because of
the Achoraim de Ohr Hochma in the Rosh that control it so as to give only VAK.
Hence, its progeny is considered VAK too, like him, since he comes in Kli de Hochma that has no Achoraim. Also, the Nekeva is considered Komat Bina as the Nukva de Keter that procreated her since she also has a Reshimo de Komat Bina in the Kli de Hochma that remained there since the time of the Hitpashtut AB. It connects with this Nukva and thus she too attains Komat Bina. Thus we learn that the Behinot ZON de Kli of Hochma is VAK de Hochma to the Zachar and Komat Bina to the Nekeva, like ZON de Keter.
We have already learned that the ZON de Kli of Bina are the Behinot of the Reshimot that remained from the time of the previous Hitpashtut de AB. They are mixed with the Zachar and Nekeva de Kli de Hochma since they are close to one another.
The Zachar in ZON de ZAT is the Ohr Hesed that was emanated by the ZON de Kli de Keter after their Hizdakchut to Behina Aleph. The Nekeva in the ZAT is the above Hey that was emanated by the ZON in Kli de Hochma. This Hey was also divided into ZON, meaning to Vav and Dalet. The Vav clothed in the Kli de Yesod and the Dalet in the Kli Malchut, and these are the Behinot Small ZON in the ZAT.
You find that all the conducts of emanation present in Hitpashtut Bet, called AB de AK, were also present in Partzuf Bina de AK, only one degree lower. The Behinat ZON de Hochma de AB rose in Partzuf Bina to ZON de Keter. The Behinat ZON de Bina de AB rose here to ZON de Hochma.
Also, the Ohr ZA emanated in Partzuf AB from the Kli Hochma is emanated from the Kli Keter here. In addition, the Hey that was emanated from the Kli Bina in Partzuf AB, is emanated here from the Kli de Hochma, etc. similarly.
All this stems from the general decline that was here when Hochma remained in the Rosh and only Ohr Bina came to clothe in the Guf. You find that Ohr Bina clothed Kli de Keter and Ohr ZA came to Kli de Hochma, meaning after the ZON de Keter purified to Behina Aleph. Ohr Malchut is in Kli de Bina since that Hey that was emanated from the Hochma came to the Kli de Bina and from there expanded to the ZAT.
Now we shall explain the order of Matei ve Lo Matei, practiced in Partzuf Bina de AK, also called Partzuf SAG de AK and the matter of Matei ve Lo Matei that is permanent in this Partzuf. We have already explained the order of the first Hitpashtut of this Partzuf (Ohr Pnimi item 47).
We learned there that when Komat Bina expanded to the Partzuf and Ohr Bina Matei in Kli de Keter, the Ohr reaches all the Kelim of the dominion of VAK in the Partzuf according to their impressions during Hitpashtut Bet before its Histalkut.
This is so because these are the very Kelim that had come into that Partzuf Bina. Hence, the Ohr reached the three Kelim de Behinat Achoraim in the Rosh, Toch, Sof in ZAT, which are Gevura, Netzah, Yesod.
Their He’arah continues until the ZON de Kli de Keter purified to Behina Aleph and these ZON rose to their Shoresh. At that time Matei in HB to the Zachar, meaning in the ZON in Hochma and Bina, which are Behinat VAK de Hochma, and Behinat Komat Bina to the Nekeva.
Then He’arat GAR reaches the Partzuf and Matei in all the Kelim de Panim present in the RTS in the ZAT. These are Hesed, Tifferet, Hod, and the fourth Ohr to Malchut.
We could say that Lo Matei in Hochma before the Kli de Keter purified to Behina Aleph, at which time it turned its Panim and gave the Ohr Hesed to the Kli de Hochma. Thus, ZON de Hochma too should have lessened to Behina Aleph.
The thing is that the Kli de Keter dispensed the ZON to Kli de Hochma from Behinat He’arah before it purified to Behina Aleph [as the Rav wrote regarding the Zachar de Kli de Bina that was emanated from the Kli de Hochma during Hitpashtut Bet (item 38 and Ohr Pnimi there)].
Only after the ZON descended to the Kli of Hochma did the Kli de Keter purify and lowered Behina Aleph, meaning the Ohr Hesed, to the Kli of Hochma. Now there are three Orot in this Kli, which are Zachar, in VAK de Hochma, Nukva in Komat Bina, and Ohr Hesed, which is the Ohr ZA.
You also know that ZON de Hochma mated and procreated Hey, which is the Behinat Nekeva to the Ohr Hesed that came to Kli de Bina. At that time the ZON de HB purified from Behina Bet to Behina Aleph and turned their Panim downward, as with Hitpashtut Bet, giving the Ohr Hesed with the above Hey to the Kli de Hesed.
After that Gevura rose to the Kli de Hesed and the Kli de Gevura turned its Panim downward, giving her residue in He’arat GAR to the Tifferet. Then Lo Matei in Netzah since it rose to the Tifferet and turned its Panim down, giving its residue to Hod in He’arat GAR. After that Lo Matei in Yesod since it rose to Hod, at which time Yesod turned its Panim and gave its residue to Malchut, which is the Daletof the above Hey.
You should also remember what the Rav wrote above that the Kelim illuminated for each other before they turned their Panim to give the Orot. This is because they are all on an even Koma.
This means that they gave the Hey that was born from the above Zivug ZON to each other before they turned their Panim. Only Bina could not give the above Hey to Hesed before she turned her Panim. This is so because there is a difference of Koma between the Bina and the Kli de Hesed; one is GAR and the other is VAK.
This is not so between the Kelim de ZAT themselves, whose Koma is even (see item 38). Therefore, after the above reached the Kli de Hesed, the Kli de Hesed gave it to the Kli de Gevura before she turned her Panim downward.
Hence, afterwards, when she turned her Panim downward, she gave the above along with her residue to the Kli de Tifferet. Kli de Tifferet gave the above to Kli de Netzah before it turned its Panim downward.
Afterwards, when the Kli de Netzah turned its Panim downward, it gave the above to Kli de Hod, along with its residue. Similarly, Kli de Hod gave the to the Kli de Yesod before turning its Panim down. Afterwards, when it turned its Panim downward, it gave the Dalet of that to the Kli de Malchut.
You already know the two matters regarding the turning of the Panim downward (see Ohr Pnimi item 40, paragraph, “You must remember”). The first is from the Behinat Kli. It turns the place of her administration from He’arat VAK to He’arat GAR, or vise versa. The second is from the Behinat Masach, where its greater Aviut is the Behinat Panim, and the lesser Aviut is the inverting of the Panim.
In all the Kelim de ZA, whose Koma is even from Behina Aleph, the turning of the Panim in them is only from the Behinat Kelim. Still, the Masach did not purify during the turning of the Panim, except in the turning of the Panim in Yesod.
In that state the Masach de Behina Aleph had already purified to Komat Malchut. Thus, after the Ohr of the Dalet reached Malchut as well, Malchut too purified and the entire Aviut ceased in the Masach.
In that state the Zivug had been cancelled and all the Ohr departed from the Partzuf. Then all the Orot rise in Behinat MAN to the Kli de Keter, to the ZON de Keter there, and then their Masach thickens to Behina Bet once more.
It mates with the Ohr Elyon once more and once again extends Komat Bina, as in the beginning. Ohr Bina is then Matei in Kli de Keter, and is Matei in Gevura, Netzah and Yesod as well. It is not Matei in Hochma, Bina, and Hesed, Tifferet, Hod, and Malchut.
After that the Masach de Behinat ZON de Keter purifies once more and then Matei in HB, Hesed, and Tifferet, in Hod and in Malchut. It is Lo Matei in Keter, Gevura, Netzah, and Yesod.
Since it is Matei to Malchut, the Zivug stops, and the Orot depart and rise to Kli de Keter as MAN to the ZON there. Komat Bina extends to the Keter once more and it is once more Matei in Keter, Gevura, Netzah, Yesod, and Lo Matei in Hochma, Bina, Hesed, Tifferet, Hod, and Malchut, and so on and so forth.
This is so because thus the Orot always turn in this Partzuf, once in Keter, Gevura, Netzah, Yesod, and once in Hochma, Bina, Hesed, Tifferet, Hod, and Malchut. They are like candlelight, swaying here and there.
The reason for it is that the Masach de Behina Bet is a frail Masach, as it is Behinat Achoraim de Bina to the Hochma. It sucks its power from there, as you already know that the Behinat Achoraim de Bina on the Hochma is rooted back in Bina of the Ohr Yashar. It turns backwards to Hochma and extends Hassadim from Keter in the form of Yod and Nunof the Tzadik, which are opposite to one another.
For this reason the craving for Hassadim was imprinted in Bina, to prefer the Ohr Hassadim to the Ohr Hochma, as it is written, “because He delighteth in mercy,” as the Rav says above (item 43). Hence, after the Zivug is made on the Masach of Behina Bet and the Ohr expands to the Partzuf, Bina already has Ohr Hassadim abundantly.
At that time the Masach weakens and purifies because the Achoraim de Ima on the Hochma cancel too. Though she prefers Ohr Hassadim to Ohr Hochma, it is only when there is a need for Ohr de Hassadim. However, after there is Ohr Hassadim abundantly, she turns herself back to the Ohr Hochma and cancels her Achoraim.
Naturally, the Masach that is supported by these Achoraim gradually purifies as well, until it purifies into Behinat Keter. At that time the Zivug stops, and when the Orot depart from the Partzuf and their Reshimot ascend to Kli de Keter, contained in the purified Masach, Bina feels the lack of Hassadim once more and her Achoraim return to Hochma, to its place.
In that state the Masach of Behina Bets there thickens once more by the force of the Achoraim de Bina, and the Zivug returns once more, extending the Koma de Behina Bet. The abundant Ohr de Hassadim returns to the Partzuf and Bina annuls her Achoraim over Hochma once more.
After that the Masach purifies once more, until it purifies entirely. Ohr Hassadim ceases once more and the craving Reshimot again rise to Behinat MAN to the Kli de Keter. She feels the lack of Hassadim once more and returns her Achoraim to Hochma, at which time the Masach thickens to Behina Bet once more and mates with the Ohr Elyon and so on and so forth like a swaying candlelight.
It has now been explained how the Matei ve Lo Matei in this Partzuf is fixed and always existing. The Koma de Behina Bet Matei to the Kli de Keter, Netzah and Yesod also Matei in Gevura. These are Behinat Ohr Hassadim without He’arat GAR, but it is in great abundance since they extend from the Kli de Keter.
For that reason Bina cancels her Achoraim and the Masach purifies. At that time Matei in Hochma, Bina and He’arat GAR reaches the Partzuf, and Matei in the Kelim de Panim as well, which are Hesed, Tifferet, and Hod, until Matei in Malchut.
At that time the Aviut of the Masach ceases and the Zivug stops. The Masach with the Reshimot of the Orot rises to Kli de Keter because of the Hishtavut Tzura.
In that state Bina feels the lack of Hassadim, returns her Achoraim to Hochma as in the beginning and the Masach thickens to Behina Bet once more and mates with the Ohr Elyon. Ohr Bina is Matei to the Kli de Keter once more; it is again Matei in Keter, Gevura, Netzah, and Yesod, and Lo Matei in Hochma, Bina, and Hesed, Tifferet, Hod, and Malchut, and so on and so forth.
48. Now there are several Behinot: The first is the unending craving of the Ohr of the Tachton to cleave to the Elyon. When there is Matei in Yesod there is Lo Matei in Malchut since then the Ohr Malchut ascends there in Yesod because of the craving.
It is similar in all the other Sefirot except the Hesed with the Bina. This is because when there is Lo Matei in Bina, there is Lo Matei in Hesed, due to the two distances. When it is Matei in Bina, it is also Matei in Hesed, as Ohr Hesed is not equal to the entire Ohr Bina.
However, that one moment when Bina descends to her place, she finds Hesed in her place and Hesed descends to his place instantly. This is the meaning of the VAK being a degree in and of themselves and cannot cleave to Bina, which is from GAR.
The matter of Matei ve Lo Matei in GAR is also a different matter. This is because when it is Matei in Keter, both Hochma and Bina rise up in Keter. For that reason the GAR are regarded as one.
When Lo Matei in Keter, then Matei in Hochma. Bina should remain there and be Lo Matei in Bina. However, “because He delighteth in mercy,” it is Matei in Bina too.
49. You should also know that the measure of time of Lo Matei in the Sefira is only one moment. This is the meaning of, “For His anger is but for a moment.”
It is so because the Histalkut of the Ohr when it is Lo Matei was because of the wrath and also because the Tachtonim do not have the strength. However, the continuation of Behinat Matei, which is the return of the Ohr below to revive the Olamot, has no measure since it will be according to the act of the Tachtonim.
This is the meaning of, “life in His will,” according to the desire that will then be, meaning according to the act of humans, so will the stretch of these lives be. Indeed, we have explained above that the first Histalkut of the Orot was in order to make a Kli.
Now that the Orot returned a second time in Hitpashtut Bet, the Kelim were annulled as in the beginning. Hence, the first Ohr, being Ohr Keter, had to have remained above in all of them and not permeate these Kelim.
Thus, only nine Orot came in this order, Ohr Hochma in the Kli of Keter, and Ohr Bina in the Kli of Hochma, etc. similarly. Finally, Ohr Malchut permeates Kli Yesod.
Now the first Ohr did not return to the Kli that concerns it, which first departed from it. Instead, a different, smaller Ohr came in its place. Hence, the Kelim remained as Kelim; they did not return to being Orot, as before.
When the Orot began to enter the Kelim, the nine Orot entered Keter, which is the Ohr Hochma. This is called Matei in Keter. After that the Ohr that reaches Keter departed, namely Ohr Hochma, and this is called Lo Matei. We should not elaborate in that since we have already elaborated sufficiently in Behinat Matei ve Lo Matei.
Yet, the reason that all nine Orot entered the Kli of Keter together in Hitpashtut Aleph is that one entered the other. Ohr Malchut entered the Kli of Keter. Afterwards this Ohr was pushed down to the place of Hochma. Then Ohr Yesod entered Keter etc. similarly.
Finally, all ten Orot entered in the amount of the ten Kelim. The reason is understood with the above. In the beginning, when Ohr Keter was with them and they all illuminated from its side, none of those Kelim had the strength to receive inside, but only one Ohr.
Now, however, when Ohr Keter did not enter the Kli, but remained above and turned its Achoraim downward, because of that there is now strength to instill all the Orot together into one Kli. This is so because all nine Orot that now enter Keter, are smaller than the first Ohr Keter and there is ability to receive them.
Also, when all eight Orot entered Kli de Hochma, it has the power to receive them, as they are all smaller than OhrHochma, etc. similarly in all of them.
Ohr Pnimi
49. The measure of time of Lo Matei in the Sefira is only one moment.
This means that the length of time of the departure of the Ohr from the entire Partzuf is a moment, meaning the time for the ascents of the Orot to MAN to the Kli de Keter, to the ZON there. It is so because at that time there is no Zivug in the Partzuf since the Masach purified from its entire Aviut. For that reason it is considered a time of wrath.
He thus tells us that the matter of Matei ve Lo Matei in the Partzuf sways here and there incessantly since at the moment of Lo Matei in Malchut, the Orot rise to ZON de Keter and the Achoraim de Bina return to their place at once. Then the aviut de Behina Bet returns and the Ohr of Komat Bina Matei to the Keter at once.
Thus, this whole thing is like candlelight, swaying here and there. This is because the darkness that is made in the Partzuf during the ascent of the Orot to MAN and before the Zivug is made, is very short.
Because of the wrath and also because the Tachtonim do not have the strength… in order to make a Kli.
All of these three reasons are one thing. This is the meaning of what our sages wrote, “In the beginning, it came up in the thought to create the world in Midat ha Din; He saw that the world does not exist, He brought Midat ha Rachamim and associated it with Midat ha Din (Part 4, Chap 1, Ohr Pnimi item 4).
It means that the Shoresh of Midat ha Din is Behina Dalet. This is what emerged first, in Hitpashtut Aleph, when there was only one Kli of Malchut there from the Behina of Aviut de Behina Dalet. This is the meaning of, “came up in the thought to create the world in Midat ha Din.
However, he saw that the world does not exist, that there is no force in the Tachtonim to receive the Ohr from this hard Mida (the noun of Midat). Hence, he associated Midat ha Rachamim with it, which is the Behinat Bina, called Midat ha Rachamim in all the places.
This is implied in the Zohar (Ruth) relating to the verse, “So they two went,” which are the two Heyin of the Name HaVaYaH that were contained as one. It explains that the first Hey is the Name HaVaYaH is Behinat Bina, and the last Hey of the Name HaVaYaH is the Behinat Malchut. They were associated together for the purpose of correcting the world, meaning Midat ha Rachamim with Midat ha Din.
This association did not occur at once, but bit-by-bit, in the order of the concatenation of the Partzufim and the degrees. This work was done entirely by the Histalkut of the Orot.
It is so because during the first Histalkut the Masach of Behina Dalet had already began to mingle in the first nine Sefirot through its ascent from degree to degree until it reached the Maatzil. Also, most of the force of the Din disappeared from the Masach there since Behina Dalet did not leave a Reshimo for the Hamshacha of the Orot.
That became the Shoresh of the division of the degree to Zachar and Nekeva, since only half a Reshimo of Behina Dalet returned for Hitpashtut Bet, meaning the Reshimo de Hitlabshut. This became the Behinat Zachar de Kli de Keter of Hitpashtut Bet, and it is indeed considered half a thing since it lacks the Behinat Hamshacha of Orot.
For this reason it has become obligated to complete the degree of Behina Gimel in Behinat Hamshacha. Note, that the rule that a Zachar without a Nekeva is half a Guf extends from here.
Afterwards, in the second Histalkut, the Reshimo of Hamshacha de Behina Gimel disappeared as well, and only Behina Bet remained, though the Zachar of Behina Gimel from Behinat Hitlabshut participated with her in Kli de Keter. This association extends here too in all the couples of Zachar and Nekeva in this Partzuf Bina.
However, it still could not be finished before the elicitation of Bina outside GAR and the coming to Behinat VAK. This matter was prepared by the Matei ve Lo Matei that sways in this Partzuf Bina, as it is written in its place.
At that time Olam Nekudim came out, where the Bina emerged from Behinat GAR to Behinat VAK. Yet, there was the breaking of the vessels and the matter was ended in Olam ha Tikun, in Olam ha Atzilut, where the complete association of Midat ha Rachamim with Midat ha Din emerged.
Thus you see how the Matei ve Lo Matei in this Partzuf is the origin of the association of Midat ha Rachamim with Din. He says that the matter of the Histalkut of the Ohr that always sways because of the Matei ve Lo Matei is “because of the wrath,” meaning due to the force of the Din in Behina Dalet, and the world does not exist in it.
This is so because the Tachtonim do not have the strength, which is also the same, meaning that the world cannot exist in it. It is “in order to make a Kli,” meaning so that the Atzmut can clothe in it in a way that there will not be Hizdakchut and Histalkut Orot any more.
This was made only at the completion of the association of Midat ha Rachamim and Midat ha Din together, and not before. This is so because until then the Orot were departing in each Partzuf and the Kelim were not fit for their task. He writes, “in order to make a Kli.” Thus, all these three reasons that the Rav mentions are one thing.
The act of humans, so will the stretch of these lives be.
Note that this does not refer to the order of the emanation of the Partzufimfrom above downward since there are still no people here who can corrupt or correct. Instead, this refers to the time after the four Olamot are proper. At that time the actions of the Tachtonim can prolong the Upper Life in this Partzuf, or shorten it.
The good deeds draw increased Shefa. Also, it is known that any Hidush of administration must extend from Ein Sof. Thus, if one causes a renewal of administration in one’s actions, it extends from Ein Sof, travels through Olam ha Tzimtzum and from there to the first Partzuf de AK. From there on to the second Partzuf de AK and from there to this third Partzuf, where the matter of Matei ve Lo Matei is set. From here on to the rest of the degrees in the four Olamot ABYA, reaching this world to be received by Man.
Hence, if the act is complete, you find that the Shefa travels through this Partzuf Bina and sways there in a way of Matei ve Lo Matei. When the time of Matei ve Lo Matei reaches that degree to which the Shefa is ascribed, it does not move from there quickly, but stretches the time.
By that the Shefa extends the time of reception when it reaches a person in this world too. This is called that one’s life is prolonged. If, however, the act is flawed, the Shefa sways through there very quickly because when the Shefa Matei in the designated degree, it does not extend time. Instead, it immediately comes to a state of Lo Matei.
Thus, when the Shefa reaches a person in this world, he unable to keep it, but only to a very short time. This is the meaning of the wicked being “of few days, and full of trouble.” However, here we must remember the meaning of time in spirituality as it has been explained in the end Histaklut Pnimit Part 1.
50. *When the Orot reenter, Ohr Hochma enters in Keter. At that time the Ohr Keter inside it, which remained during the Histalkut since the Kli is not completed before the Ohr drifts three degrees away from it, and this does not apply to GAR, then the Ohr Keter that remained there inside the Ohr Hochma now enters and clothes inside it.
It becomes a Neshama to it since it is the Ohr Keter and becomes Dechura while the Hochma around it becomes Nukva. At that time the selected Ohr clothes inside Hochma and what slightly darkened due to the distance of the Orot from there will remain as Kli.
It is so for two reasons: A – because of the distancing of the Ohr from there, which induces darkness to it. Moreover, even the best of it leaves and clothes inside the Ohr Hochma that enters there.
At that time the first Ohr that remains from Keter is deducted and becomes a Kli for Keter since the Ohr Hochma severs them. Thus, on the contrary, the coming of the Orot in their current Hitpashtut is the cause of the making of the Kli in these GAR. The Kelim were not made during their Histalkut.
There is yet another reason: The Ohr of Behinat Keter remained above since it never again entered these Kelim, but only remained at the end of these Yod Shorashim or Orot above. It turned its Achoraim downward, hence the Orot are now fewer than in the beginning, even during the Histalkut.
It is similar in the second Kli of Hochma that Ohr Bina entered inside it. At that time the Ohr Hochma clothes inside it and the Ohr that remains darkens and becomes a Kli because of its distancing, though it is not complete remoteness.
Now there are Zachar and Nekeva in the Keter together and Zachar and Nekeva in Hochma. You find that Keter and Hochma are never cancelled from existence and make females from males since their Orot themselves remain in their place, though they are not as complete as in the beginning. Moreover, the rest of the Orot that have now come, are added to them and become females to them.
Ohr Pnimi
50. Three degrees away from it, and this does not apply to GAR.
It has already been explained above in Ohr Pnimi regarding the Rav’s words (item 27) that there are two necessary conditions to complete the Kli. The first is completing the outer half of the wall. This is discerned as the place to receive the Ohr Makif.
Since there is no Ohr that does not have Pnimi and Makif, there is also no Kli that does not have a Kli Pnimi and Kli Hitzon, qualified to receive the two Behinot in the Ohr. Hence, the Rav calls them two halves of the wall (see Part 4, Chap 5, item 5), since it is a necessary condition in the wall of the Kli, meaning as a qualification of the Kli to receive any Ohr within. This is the first condition.
The second condition is that at one time it will be empty of any Ohr, even Behinat Ohr Makif, as it is the Histalkut of the Ohr that makes it a Kli.
For this reason the Kelim that were made in Hitpashtut Aleph were only for the ZAT, which are ZON since Malchut attained the inner NRNHY in completeness during the Hitpashtut. Hence, when she rose to ZA, she acquired the first Ohr Makif and when she rose to Bina she attained the second Ohr Makif. When she rose to Hochma she no longer received any Ohr, as the Rav says (Part 4, Chap 6, item 15).
Hence, when she drifted three degrees away from her Kli, namely Hochma, Bina, and ZA, and came to Hochma, the two above conditions were completed, as she had already attained the outer half of the wall to receive the two Makifim. After that she does not receive any Ohr, hence her Kli is completed.
However, the ZA is not finished before it comes to the Maatzil because when ZA ascends to Keter, it receives the second Ohr Makif there. For that reason there is no longer complete Histalkut of the Ohr from its Kli. Afterwards, when it departs from Keter too and comes to the Maatzil, its Kli darkens and ends.
However, the GAR, which are KHB, did not receive any Makifim there in Hitpashtut Aleph. Also, the Ohr did not stop entirely from them since even when the Bina comes to Keter she still receives her Behinat inner Yechida. For this reason they lack the two conditions and that is why they were not made into Kelim to the GAR in that Hitpashtut Aleph.
The selected Ohr clothes inside Hochma and what slightly darkened due to the distance of the Orot from there will remain as Kli.
This means that the Reshimo consists of Ohr and Kli like the collective Ohr from which it remained. You already know from the Rav’s words above (Part 4, Chap 6 item 2) that before it departed in Hitpashtut Aleph, the two Orot were mixed with the Kelim, and there is no discrimination of a Kli there.
Hence, the other Reshimot that remain of these Orot too, were also mixed of Ohr and Kli together (see Part 4, Histaklut Pnimit item 48). It is all the more so in the Kelim de GAR as even the Kelim themselves are still not considered Kelim.
Hence, now the Orot returned in Hitpashtut Bet and came Zachar and Nekeva in Kli de Keter. The Zachar is from the Behinat Reshimo de Ohr Keter de Hitpashtut Aleph. The Reshimo is divided into two Behinot Ohr and Kli in it.
The best in it, the Behinat Ohr, becomes the Behinat Ohr of the Zachar de Kli de Keter, and the worst in it, the Behinat Kli that was mixed in it, departs from it because of the Ohr Hochma that clothed that Kli de Keter too. Since the Ohr Hochma clothed in the Kli of the Reshimo the Hochma separates between the Ohr of the Reshimo and its Kli. At that time the Kli darkens and the Behinat Kli ends in it, as the Rav says.
Their current Hitpashtut is the cause of the making of the Kli in these GAR.
This is so because the Ohr of Hochma that clothed the Kli de Keter separated between the Ohr and the Kli of the Reshimo, which weakens the Reshimo of Hitpashtut Aleph too. As long as the Reshimo is complete, the Kli is strengthened by the Reshimo in it even after the Ohr drifts three degrees away from it.
However, now the Behinat Reshimo too has weakened after the Behinat Kli has been deducted from it. By that it also attains the Behinat outer half of the wall, since the Kli consists of the Behina Gimel too because of her clothing of Ohr Hochma, which is Behina Gimel, being Behinat Hitzoniut to Behina Dalet.
Similarly, the Kli de Hochma of Hitpashtut Aleph that Ohr Bina clothes, attains half of its outer wall since Ohr ZA is Behina Aleph, being Hitzoniut to Behina Bet. Thus, the Kelim de GAR were made by the current Hitpashtut and the Etzem of the Hitpashtut causes them to be made into Kelim.
The Rav gives three reasons here regarding the completion of the Kelim de GAR:
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Due to the exit and distancing of the best Ohr of the Reshimo from the worst, most Av Ohr in it. Hence, the Ohr Av of the Reshimo became a complete Kli.
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The coming of a new Ohr of Hochma, clothing that Ohr Av of the Reshimo which comes between and separates the best Ohr of the Reshimo from the most Av Ohr of the Reshimo. This makes the Av Ohr a complete Kli.
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Because of the Achoraim of the Ohr Keter that remains standing in the Rosh and did not expand to the Guf once more in this Hitpashtut Bet. These Achoraim lessen the Ohr GAR even more than it was during the departure itself. Thus, it darkens the Kelim more than a distance of three degrees and therefore they have not become Kelim during the making of the Achoraim of the Kelim under the Malchut of the Rosh.
Zachar and Nekeva in the Keter together and Zachar and Nekeva in Hochma.
The Reshimo de Keter de Hitpashtut Aleph has become the Zachar de Keter, and the Reshimo de Hochma of Hitpashtut Aleph has become the Zachar de Hochma. Also, Ohr Hochma de Hitpashtut Bet that comes anew has become the Behinat Nekeva de Kli de Hochma.
51. It is the same matter in Bina too, except there is a difference in her, which is that some Ohr Bina remains in her during the Histalkut, and now Ohr Hesed enters her.
It is known that Hesed is the son of Bina and it cannot be the Zachar while the Ohr Bina itself a Nekeva to it. If we say that the Ohr Bina will be a Zachar and the Ohr Hesed will be a Nekeva, that too is impossible.
This is why that turning Panim be Panim that we described above is needed. When the eight Orot are given to her, Hochma turns her Panim downward and the Zachar and Nekeva of Hochma mate there in their place.
They educe one Ohr through their Zivug, called Yod, which is then dispensed below by turning their Panim to Bina. At that time that Yod clothes inside the Ohr Bina as the others did, the Yod becomes a Zachar, and the Bina Nukva.
Afterwards, when the seven Orot are placed in the Kli of Bina, the Ohr Hesed is placed in her and the Ohr Hesed remains in her in Behinat MAN permanently.
Ohr Pnimi
51. That the Ohr Bina will be a Zachar and the Ohr Hesed will be a Nekeva, that too is impossible.
This is so because the Eser Sefirot are discerned as two males, being Hochma and ZA, and two Nekevot (pl. for Nekeva), which are Bina and Malchut. Zachar means Hitpashtut of Ohr and Nekeva means reception of Ohr.
Your sign is that the Zachar faces downwards to dispense to the Tachtonim, and the Nekeva faces upward, to receive. This relationship is rooted back in the Eser Sefirot of Ohr Yashar since Keter de Ohr Yashar is the Shoresh and the first Hitpashtut from the Shoresh is Ohr Hochma. The second Hitpashtut is Ohr de Hassadim, meaning the ZA, and they are both discerned as Zecharim (pl. for Zachar).
Bina is the Nekeva of Hochma, and Malchut is the Nekeva of the ZA. He writes that it cannot be said that Ohr Bina will be a Zachar and Ohr Hesed will be a Nekeva. This is so because the nature of the Orot is opposite at their Shoresh: Ohr Hesed is Zachar, meaning Ohr ZA, and Ohr Bina is Nekeva, as we have explained.
Hochma turns her Panim downward etc. This has already been explained above (Ohr Pnimi item 35, sub header “Hochma”) and study it there.
Mate etc. one Ohr through their Zivug, called Yod.
Regarding this Zivug see Ohr Pnimi item 35. Although this Zachar comes from the Zivug de HB, it is considered their Behinat VAK where each upshot is regarded as VAK of its progenitors. However, since it is VAK de Hochma, which is Yod, its own value is also considered Yod. However, a true Behinat VAK is always named in Vav.
That Yod clothes inside the Ohr Bina.
This means the reshimot that remain in the Kli de Bina from the time of Hitpashtut Aleph, after the Ohr Bina departed from there. It is so because all the Orot left Reshimot there in their Kelim during their Histalkut from them, as the Rav says above (Part 4, Chap 2 item 2), and that Reshimo in Kli de Bina became the Behinat Nekeva to the.
52. This Ohr of Bina is among the first Orot that remained there, and this Yod that it came into from the Zivug de ZON inside Hochma is renewed. Hence, how will Bina, which is the Shoresh, become a Nekeva to this renewed Ohr, which is from Hochma?
The answer is that we have already explained that this Ohr of Bina is not a great Ohr, since there are three distances between it and the Ohr, though they are not three complete distances. It is not so in the Hochma above.
In addition, this Ohr Bina remained here during the Histalkut, when his intention was not to shine, but the Upper Nukva in Hochma intended to shine at the time of the Hitpashtut. Hence, the son, begotten by both can be more interior than this Bina, much less form the Hesed that now came, though it too is from the Behina of Hitpashtut. However, it is still three degrees below Hochma.
Ohr Pnimi
52. This Ohr of Bina is among the first Orot that remained there.
It means that this is what remains of the Orot of the first Hitpashtut de AK, as mentioned in the previous item.
53. Generally speaking, there is YH in Keter, which is ZON, Keter and Hochma. In Hochma there is ZON, and this is another YH, and it is HB. In Bina there is another YH, which is ZON. It is the renewed Hochma from the Zivug Elyon in ZON in Hochma, which is Yod. The Bina is Nekeva to him and it is the Ot Hey. Thus there are YH here as well. There is also Ohr Hesed in her, which is Behinat son.
In addition, every one of these GAR is called Ot Yod in the filling. The Keter contains Yod YH, and the Kli itself is the Dalet of the Yod. Hochma too contains Yod, which is YH, ZON, and the Dalet is the Kli.
However, Bina is called Yod in the Behinat three Orot in her, ordered as YDV, and they are Hochma, Bina, and Hesed. Yet, the Kli is not mentioned here.
There is yet another reason why the drop of Yod from the Zivug Hochma is the husband of this lower Bina: Since when ZON in Hochma mate, they do not educe that drop from her Atzmut, but from above, meaning from the Keter. This is why his force is greater than the Ohr of the lower Bina.
Ohr Pnimi
53. Bina is called Yod in the Behin at three Orot in her, ordered as YDV.
The Zachar is named Yod after the Hochma, being her upshot. The Nekeva, which is Bina, with the Ohr Hesed in her, is the Hey. The Ohr Hesed is considered the Vav ו in the Hey ה and the Bina is considered the Dalet ד that surrounds the Vav ו. This is so because it is the Behinat GAR of that Vav.
54. However, there was no existence of ZON in the rest of the Sefirot, as they are all males, and they are also complete Kelim. Only that Ohr that has reentered is present.
Thus, the Ohr of Gevura entered in Hesed and etc. similarly until you find that the Ohr of Malchut is in Kli of Yesod. Here there is also a first question: How will a Zachar be turned into a Nekeva?
Know, that this is why ZON in Bina had to mate and educe one Hey in its mold. It was divided into two, which are DV, and the Ot Vav entered the Kli Yesod, as a Zachar of Malchut there, since this Ot Vav is several degrees higher than the Ohr Malchut in Yesod.
This is why they are ZON. Afterwards, the Ot Dalet descended in Malchut and completed there in her place. Thus, there are ZON in the Dalet Behinot, which are KHB Yesod. This is the reason for the above question in these four, unlike in the others.
Ohr Pnimi
54. Ohr of Malchut is in Kli of Yesod.
After the Behina Aleph of the Ohr Hod had purified into Behinat Keter, meaning extending only Komat Ohr Malchut, the Ohr was given to the Kli of Yesod. This is why he writes, “Ohr of Malchut is in Kli of Yesod” (see above Ohr Pnimi item 45).
Vav entered the Kli Yesod, as a Zachar of Malchut there, since this Ot Vav is several degrees higher.
This Vav ו is from Komat Behina Aleph. After Bina purified into Koma de Behina Aleph, the above Hey ה to the Kelim de VAK along with the Ohr Hesed.
Hod too gave the above Hey ה to the Yesod as mere He’arah and not through the Hizdakchut of Behina Aleph (see the Rav’s words item 43). After the Hod illuminated the Hey in it, it purified into Komat Malchut and gave this residue to the Yesod.
Thus, the ו from the ה that took the Yesod has Koma of Behina Aleph, like the ZA. Hence, it is the Zachar of the Kli de Yesod to the Ohr of Komat Malchut in it, which is the Nekeva in it.
He writes, “This Ot Vav is several degrees higher than the Ohr Malchut in Yesod.” The first is that it is Komat Behina Aleph, and the second is that it comes from the Zivug of ZON de Bina.
55. *We have already explained that there are five Orot in two Kelim. This is because there is ZON in the Kelim of Hochma and there is ZON in the Kli of Bina, and a son, which is the above Hesed.
These ascents depend on the actions of the Tachtonim. Sometimes all five Orot ascend, and sometimes only four ascend and the Ohr Hesed, which is a son, remains below in the Kli of Bina.
We have explained above that there is ZON in each of these GAR. They are called YH, Yod in the Zachar, and Hey in the Nukva.
Know, that when all these five Orot rise in Keter, they are sometimes incorporated in the Nukva, and sometimes in the Dechura. Sometimes some of them are in Nukva and some of them in the Dechura. Know, that when only four Orot ascend, they always incorporate only in the Nukva.
Ohr Pnimi
55. There is ZON in the Kli of Bina, and a son, which is the above Hesed.
The Zachar is the Yod that was born by the ZON de Kli de Hochma, and the Nekeva is the Reshimo that remained in the Kli de Bina from the time of Hitpashtut Aleph. The son there is the Ohr Hesed that dispensed Hochma to the Kli de Bina after ZON de Hochma had purified to Behina Aleph (see item 51).
These ascents depend on the actions of the Tachtonim.
When Lo Matei in Hochma and Bina because they purified to Behina Aleph and Komat HB disappeared from the Partzuf, HB rise to the Keter. Through their ascent to ZON de Keter, they induce the return of the Aviut of Behina Gimel to the Masach de ZON de Keter.
At that time they mate with the Ohr Elyon once more and once more extend Komat Hochma as in the beginning (see Ohr Pnimi item 36). It is similar in the second Behina of the Hitpashtut, meaning Partzuf Bina de AK.
When Lo Matei in Hochma, Bina, and Hesed, Tifferet, Hod, and Malchut (see Ohr Pnimi item 47, par. “You already know the two matters”), all the Orot rise to the Keter, to the ZON there. This causes the return of the Aviut de Behina Bet to the Masach there.
Then Komat Bina emerges once again as in the beginning on these two kinds of ascents, namely the ascents of Hitpashtut Bet, called Partzuf Hochma de AK, and the ascents of the second Behina of the perpetual Hitpashtut in Matei ve Lo Matei, called Partzuf Bina de AK (see the Rav’s words item 47). Al the words of the Rav before us revolve around that. Regarding his statement that they are dependent on the actions of the Tachtonim, that has been explained above (Ohr Pnimi item 49, subsection “The act of humans”).
Sometimes all five Orot ascend, and sometimes only four ascend and the Ohr Hesed, which is a son, remains below in the Kli of Bina.
It is so because only four Orot rise in Partzuf Hochma, which are ZON de Kli de Hochma, and ZON de Kli de Bina. But, the Ohr Hesed that contains the entire ZAT does not ascend throughout the rest of Hitpashtut Bet of the first Behina until the completion of that Hitpashtut (see item 46 and Ohr Pnimi item 47).
In this manner, only the four Orot in HB rose to Keter throughout all exits and entrances. It is so because only Behina Bet purified and her Koma disappeared in the Shoresh in Keter.
Yet, Behina Aleph did not purify but only at the end of the Hitpashtut, which is only at the coming of the Orot to Yesod and Malchut. At that time the perpetual Hitpashtut of Matei ve Lo Matei begins, called Partzuf Bina.
Five Orot ascend in this Partzuf since here too the Ohr Hesed that contains the whole ZAT rises to Keter. This is so because here the Matei ve Lo Matei applies perpetually, because every time it Matei to Malchut, it is after the Hizdakchut de Behina Aleph.
When Malchut too purifies, all the Orot rise to Keter. Thus, every time it is Lo Matei in the Malchut, the five Orot, which are ZON de HB, and the Hesed that contains ZAT, rise to the Keter. He writes that sometimes four Orot rise, meaning in Partzuf Hochma, and sometimes five Orot ascend, meaning in Partzuf Bina.
Only four Orot ascend, they always incorporate only in the Nukva.
You know that there are Zachar and Nekeva in the Kli de Keter. There are two Kelim in Partzuf Hochma de AK, which is Hitpashtut Bet, one for the Zachar and the other for the Nekeva. Hence, when the Orot rise to the Keter, they all come, meaning the four Orot, to the Kli of the Nekeva since she receives them for MAN within her, but not the Zachar since all the ascents for MAN are only to the Nekeva.
However, when five Orot rise, it is depicted only in a Partzuf where there is perpetual Matei ve Lo Matei. Every Lo Matei in Malchut, all the Orot rise to MAN to the Keter, meaning the Hesed too.
Since there is not more than one Kli de Zachar in Partzuf Bina, the Nukva too clothes the Kli de Zachar. Hence, the Orot must ascend to the Kli de Zachar, since the Nukva is there too.
56. We shall now explain this division, and say, that before these Orot rise above to be incorporated in the Keter, the name YH in the Keter is Pashut without filling. Yet, there will be filling in them when these Orot ascend upwards.
There are three fillings, in Yodin, in Heyin, or in Alephin. When only four Orot ascend, they are all incorporated in the Nukva, which is the Hey of the name YH in the Keter. At that time the filling of that Hey is in Yod, like this: HY.
Ohr Pnimi
56. The name YH in the Keter is Pashut without filling.
It is so because the ZON de Keter purified from the Behina Gimel in them, the Zivug stopped, the Komot of the ZON departed to their Shoresh, and only the Reshimot of ZON remained in Kli de Keter. At that time they are considered a simple name YH, without the filling in them, meaning the measure of Aviut that extends the measure of their Koma and fills them with their Ohr.
In Yodin, in Heyin, or in Alephin.
The Aviut de Behina Gimel that extends Komat Hochma is called “filling of Yodin”. Aviut de Behina Bet that extends Komat Bina is also called “filling of Yodin”, except the Aleph in the Vav in it, such as this Yod יוד, Hey הי, Vav ואו, Hey הי. The Behinat ZA is HaVaYaH in filling of Alephin, and the Behinat Malchut is HaVaYaH in filling of Heyin.
When only four Orot ascend, they are all incorporated in the Nukva, which is the Hey of the name YH.
It means that the Kli de Nukva is the Hey ה de YH, because only the Kelim are called Otiot and not the Orot themselves, and remember that (see the Rav’s words in Part 4, Chap 3, item 12). The fulfillment of that Hey is in the Yod, like this: It is so because the Aviut de Behina Gimel is called Yod.
It has been explained above (Ohr Pnimi item 40) that because of the ascent of the Zachar de Hochma from Aviut de Behina Gimel, the Nukva de Keter returns and receives this Aviut de Behina Gimel in her Masach. It follows that the Hey, which is Nukva de Keter, is filled with Yod.
57. The thing is that when four Orot ascend in the Nukva the lower three are cancelled in the first, since Ohr Hochma always cancels the others, and then all three are annulled in the Ot Yod , which is the Hochma. This is why the filling of this Hey ה is with Yod י.
Ohr Pnimi
57. Hochma always cancels the others, and then all three are annulled in the Ot Yod י.
It means that Komat Hochma contains within it all the other lower Komot, as the Rav says above (item 37): “We have a great rule in our hands: the Elyon is greater than everything below it.” Thus, each Koma is named only after its highest Sefira.
58. However, know that ZON in the Keter rise above in their Shorashim, which is the meaning of Lo Matei. At that time the nine Sefirot in each of them rise, and two Malchuyot (pl. for Malchut) remain below, the Zachar Malchut and the Nekeva Malchut. They are called YH since they are Pshutim (pl. for Pashut), without filling.
Ohr Pnimi
58. Two Malchuyot (pl. for Malchut) remain below, the Zachar Malchut and the Nekeva Malchut. They are called YH since they are Pshutim (pl. for Pashut), without filling.
This means that the Reshimot that remain from the Orot ZON after their departure are the Behinot Malchut of the ZON. This is because a Reshimo is considered Behinat Malchut of the Ohr that departed and they are simple, without filling, meaning the measure of Aviut in the Masach that extends the measure of the Koma. Since their measure of Aviut has purified, the Orot departed, and this is why they are simple.
59. Yet, you should know that then the two Melachim are equal. Although the Zachar is greater than the Nukva, still, now they are equal since the Behinat Ohr Zachar is in the form of Histalkut, as mentioned above. When these Orot wanted to depart in order to make a Kli, these Orot remained in Keter Hochma Bina, as we have said above, I wish to say the Reshimot.
It turns out, that the Ohr Zachar of the Keter is in the form of Histalkut, the Ohr Nukva in the Keter is in the form of Panim, and hence the Ohr Zachar and the Ohr Nekeva are equal this time. Moreover, since the Zachar left itself outside, under the Shorashim, the Zachar has a great craving to ascend once more, which is not so in the Nukva.
Hence, almost all the Ohr Zachar rises upwards and only very little Ohr remains. Yet, because the Nukva does not have a Shoresh above like the Zachar in the Keter, she does not have such a craving and desire to rise, and most of the Ohr remains in her Kli.
For that reason they cannot be equal, the two Malchuyot together, Zachar and Nekeva. Yet when they return, the Zachar comes with all its Ohr and also takes a great Ohr from the Shoresh of Keter above it. Thus, when they return, the Nukva cannot receive the entire Ohr of the Zachar, only the VAK.
60. In order to understand that, there is one thing you must know first, and this is it: There is a difference between the first time in Atzilut and the time that follows. The first time in all of them is when the Ohr Zachar of Keter remains during the first Histalkut.
Afterwards, in Hitpashtut Bet, when the Hochma enters the Kli of Keter, it does not enter the Kli of the Zachar, but only enters in the Kli of the Nekeva itself, which is the Hey of the YH. Thus ZON are in two Kelim.
However, in Histalkut Bet, when both ZON rose up and equalized together, they all received He’arah from the Keter Elyon together. Hence, when they come and return in their Kelim, both enter the Kli of the Zachar and the Malchut of the Nukva remains in her Kli of Hey ה.
Ohr Pnimi
60. There is a difference between the first time in Atzilut and the time that follows.
It has been explained above that first the Ohr expanded in Matei ve Lo Matei in ten exits and ten entrances of all ten Orot until it came to the Malchut. After that it became Matei ve Lo Matei a second time, perpetual. This means that every time the Hitpashtut reaches Malchut it returns.
It has been explained that the first Behina, meaning the Matei ve Lo Matei that reached the Malchut once, is called Partzuf Hochma de AK, or AB de AK. The perpetual Matei ve Lo Matei that goes back and forth is another Behina, called Partzuf Bina de AK, or SAG de AK.
He writes, “There is a difference between the first time in Atzilut,” meaning the Matei ve Lo Matei once until it reaches Malchut. “The time that follows” means the Matei ve Lo Matei after it reached the Malchut in the first time, which is the perpetual Matei ve Lo Matei.
The first time in all of them etc. are in two Kelim etc.
It is so because these two Kelim of Zachar and Nekeva emerged right at the time of the coming of the Ohr back to the Partzuf by the double Haka’ot (pl. for Hakaa) of the Reshimo that remains in Keter to the Ohr that comes to the Partzuf anew.
The Rav explains (Part 4, Chap 4, item 6) that a small Ohr does not strike a bigger Ohr. Still, because there is merit in the Ohr Hochma that comes anew from above unlike the Reshimo, whose Zivug and her Ohr have already departed, the Hochma can strike the Reshimo and educe Nitzotzin from her.
Yet, this reason is sufficient only for the Ohr Hochma. Because of its coming anew from the Zivug above, it thus equalizes with the Reshimo whose Zivug has already departed.
However, this is not enough for Partzuf Bina de AK since although Ohr Bina came anew, its power is still not enough to strike the Reshimo and educe Nitzotzin for the Kli. For that reason a Kli for the Nekeva was not made here, but it is clothed in the Kli de Zachar that remains of the previous Hitpashtut Bet.
Furthermore, the Rav has already written (Part 4, Chap 3, item 10) that the whole reason for the beating of the Orot on each other is only between two opposite and contradicting Orot in their nature. The Reshimo de Keter prevents He’arat GAR because of the Achoraim de Ohr Keter that stands at the Rosh (see Ohr Pnimi item 40, paragraph “The Masach de Keter purified”). Also, the whole He’arah of Ohr Hochma is only Behinat GAR, as it is written there.
Since they are divided in their nature, they beat on each other. However, in Partzuf Bina, whose Reshimo remains from the Ohr Hochma de Hitpashtut Bet and the Ohr that comes anew is the Ohr Bina, it is known that Hochma and Bina are not in disparity of nature. On the contrary, AVI stay as one (as the Rav says in item 39).
Hence, there is no Hakaa between the Reshimo and the Ohr Bina, there are no Nitzotzin for new Kelim from the Nekeva, and for this reason, the Nekeva clothes in Kli de Zachar. This does not contradict what the Rav wrote above (item 3), that the Ohr Hochma clothed in the bad Ohr de Reshimo de Keter and the Ohr of the Reshimo de Keter inside Hochma. Thus, the Ohr Hochma and the Reshimo have only one Kli, while here he says that they have two Kelim.
The thing is that they clothe each other like the particular degrees in the Partzufim of Atzilut. This means that the Kli de Hochma clothes in Kli de Keter, and the Ohr Av of the Reshimo clothes inside Kli de Hochma. Ohr Hochma clothes inside the Ohr Av of the Reshimo and the selected Ohr of the Reshimo clothes inside the Ohr Hochma.
In Histalkut Bet, when both ZON rose up etc. both enter the Kli of the Zachar.
The Histalkut of the Matei ve Lo Matei of the first time is called Histalkut Bet. This is because Partzuf Keter de AK is Hitpashtut Aleph, and the Histalkut of Partzuf Keter is called Histalkut Aleph. Partzuf Hochma de AK is Hitpashtut Bet and the Histalkut of Partzuf Hochma is called Histalkut Bet.
As in the first Histalkut, the Rav explained above (item 6) that prior to Hitpashtut Bet, the ZON de Keter rose up, being the Reshimo de Behina Dalet de Hitlabshut and the Reshimo de Behina Gimel. There, both received He’arah from the Keter Elyon.
Similarly, in the second Histalkut, prior to the Hitpashtut of Partzuf Bina, the two Reshimot rose. These are the Reshimo de Behina Gimel of Hitlabshut and the Reshimo de Behina Bet, which are Behinat ZON de Keter de Partzuf Bina.
Both of them rose to the Malchut de Rosh and there received He’arah from the Keter Elyon together. Through this He’arah, the Nekeva acquired Hishtavut with the Zachar, and for that reason the Nekeva could clothe the Kli of the Zachar.
61. This is always so after the first time since the ZON always remain in the Kli Zachar and mate there together. It turns out that the Yod, which is the Kli of the Zachar, were both ZON.
When they mate, the Nukva does not tolerate the Ohr Zachar, except from its VAK. Two sons stem from the Zivug of these ZON that were incorporated in the simple Ot Yod, following their example. They are the VD (Vav Dalet) filling of Yod.
Ohr Pnimi
61. The Nukva does not tolerate the Ohr Zachar, except from its VAK.
This is because the Ohr Hochma remains in the Rosh under the Malchut because its Achoraim is below and prevents He’arat GAR from the Keter de Guf (Ohr Pnimi item 40, par. “We must understand that thing.”).
There it explains it regarding Partzuf Hochma, and the same applies in Partzuf Bina as well. This is because there is one reason for both: Since the Ohr that remains in the Rosh cannot expand to the Guf by itself. Although its Reshimo shines in the Guf, such a He’arah is still considered to be through the Achoraim, preventing He’arat GAR. This is why he says, “the Nukva does not tolerate the Ohr Zachar, except from its VAK.”
Two sons stem from the Zivug of these ZON that were incorporated in the simple Ot Yod, following their example. They are the VD (Vav Dalet) filling of Yod.
It means that as the ZON de Keter in the Partzuf Hochma de AK emanated the ZON to Kli de Hochma of that Partzuf, so here the ZON de Keter in Partzuf Bina educed the ZON to the Kli Hochma here, through their Zivug together. The difference is in the measure of the Koma, since in Partzuf Hochma the ZON de Kli de Hochma are regarded as YH (see the Rav’s words item 53).
Here, however, there is only Behinat Ohr Bina even in ZON de Keter. Hence there is no longer Behinat GAR in the ZON de Hochma that were emanated by their Zivug, but Behinat VAK de GAR. This is because it is similar to the ZON de Kli de Bina, emanated from the ZON de Hochma in Partzuf Hochma de AK.
It is so because the Komat ZON de Keter of Partzuf Bina is equal to the Komat ZON de Hochma in Partzuf Hochma de AK (see Ohr Pnimi item 47, par. “Now we shall explain”). For that reason the Zachar in Kli de Hochma here is not called Yod, but Vav, since the VAK is always called Vav. He writes that they are VD in filling of Yod, like the ZON in Bina de Partzuf Hochma.
62. The thing is that since the Zachar does not mate in the Nukva, only in the form of its VAK, its son is in the shape of Vav as well. Yet, the Nukva is the shape of Dalet, since she has all the Yod Kelim, except her Ohr VAK is annulled in her first four, hence the name Dalet. Thus, the filling of Yod, which is VD, and all this, is called Yod, which are ZON.
Afterwards she is the Ot Hey of the YH, which is the Kli of the Nukva, and Malchut of the Nukva remains there. When the four lower Orot rise in this Ot Hey, it is filled with the Ot Yod, and becomes Hey ה, though the shape of this Hey is such as this VD, hence it is ten.
Ohr Pnimi
62. The Zachar does not mate in the Nukva, only in the form of its VAK etc. is in the shape of Vav etc. the Nukva is the shape of Dalet.
This is so because the Zachar extends from a Zachar which is Behinat Ohr Hochma. However, since it does not mate for these ZON, but from the Behinat VAK in it, the Zachar has only VAK de Hochma. For this reason it is called Vav ו.
The Nekeva extends from the Nukva de Kli de Keter, which is the Komat Bina. It is called Dalet ד because although it has GAR, its VAK are contained in the GAR.
Thus, the filling of Yod, which is VD.
This explains the matter of the ascents of the Orot of Partzuf Bina. It states that if five Orot ascend, they all ascend to the Zachar. It has been explained that the reason is that the ZON in this Partzuf have only one Kli, which is a Kli de Zachar, called Yod י.
It has also been explained that all those five Orot that rose to Kli de Keter are incorporated in the Orot Elyonim, which are ZON de Hochma, called Vav ו Dalet ד. We have also learned that this is the meaning of the VD in filling of your, since when they rise to the Kli de Zachar, called Yod, and the ascending Orot are called VD, the Zivug returns to the Partzuf.
This is the deduction that he wanted to teach to us in this study. Below he will also bring the ascents of Partzuf Hochma to the Kli de Nukva of the Keter.
When the four lower Orot rise in this Ot Hey, it is filled with the Ot Yod.
This refers to the conclusion from the second division, when four Orot ascend, meaning in Partzuf Hochma, when they rise to the Nukva de Kli de Keter.
It has been explained that the Kli of the Nukva de Keter is called Heyand the Orot that ascend to it are its filling, since they return the Zivug Elyon to her.
This explains why these four Orot are called Yod, named after the highest Sefira in these Orot, which is the Behinat Zachar of the Kli de Hochma (being Behina Gimel and Ohr Hochma, extending to ZON de Hochma through a He’arah from ZON de Keter). It is called Yod, and all the Orot incorporate in it. Hence, this is filled with the Ot Yod and becomes HY.
The Rav speaks above (item 55) of three divisions regarding the ascents of the Orot and their incorporation in ZON de Keter: The first, when they rise and incorporate in the Nukva de Keter, the second, when they incorporate in the Dechura de Keter, and the third is when some incorporate in the Nukva, and some in the Dechura. Only the first two divisions have been explained here, and he did not explain to us the third division at all.
However, he has already explained that third division to us (item 7), as that is where he began to talk of these three kinds of Hitkalelut. He mentions three general kinds there:
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When the ZON incorporate in one another in one Kli.
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When their He’arot mingle in one another when they are in two Kelim.
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When they incorporate in one another when they are two Orot without Kelim.
The meaning of the words is as written above.
The first incorporation is that the ZON are incorporated in one Kli, meaning in Partzuf Bina de AK, where there is no Hakaa of Reshimo and the Ohr Bina on each other. For this reason the Kli for the Nekeva de Keter did not emerge. Thus, the Nekeva clothes in the Kli de Zachar.
The second incorporation is that the ZON have two Kelim. It is in Partzuf Hochma de AK where there is Hakaa of the Reshimo and the Ohr Hochma on each other. Two Kelim emerge, one for the Zachar and one for the Nekeva.
The third incorporation is when Lo Matei in Keter, and the ZON themselves rise to the Malchut of the Rosh. At that time they expand and exit their Kelim de Guf. They are two Orot without Kelim.
The Rav did not explain the first two incorporations at all because he relied himself on what has been elaborately explained here, because these are the first two incorporations that have been thoroughly explained before us. The third division is what he did not explain here, being the third incorporation there, which the Rav explained extensively above.
He explains there that the ZON that rose to the Rosh have two Zivugim there: the first Zivug is when the Nekeva is incorporated in the Zachar. That Zivug comes out on Aviut of Behina Dalet, at the measure of the Zachar. At that time they extend the Ohr in Komat Keter Elyon.
The second Zivug is when the Zachar is incorporated in the Nekeva and the Zivug comes out on the measure of Aviut of the Nekeva, meaning Behina Gimel. Then the Ohr is extended only at the level of Komat Hochma (see there and in Ohr Pnimi item 9).
It has been explained there (Ohr Pnimi item 6) that in this ascent of the ZON to the Rosh, all the Sefirot below Keter are also included. However, they are all annulled in the ZON de Keter, hence they do not merit a name.
Here, all five Orot in the Partzuf rose, and the Ohr Hesed, which contains the ZAT, was included in these ZON. At that time all five Orot are somewhat incorporated in the Kli de Nekeva, and somewhat incorporated in the Kli de Zachar.
In other words, when the Nekeva incorporates in the Zachar and the Zivug is made in the Behinat Zachar, the five Orot are incorporated in the Zachar. In the second Zivug, when the Zachar is incorporated in the Nekeva and the Zivug is made in Behinat Nekeva, the five Orot are also contained in the Nekeva. Thus, the five Orot are somewhat incorporated in the Zachar, by the first Zivug, and somewhat in the Nekeva, by the second Zivug.
The shape of this Hey is such as this VD, hence it is ten.
This is because there is a Hey ה whose shape is Vav ו Dalet ד, and there is a Hey whose shape is Yod Dalet. He says that the Hey that implies the Nekeva de Keter has a shape of ד ו, which is ten in Gimatria, indicating that this Hey has ten Kelim. It means that all Eser Sefirot of the Koma are contained in the Hey, as he has written above that the entire new Koma that came out in Hitpashtut Bet, which is the Komat Hochma, is the Behinat Ohr Nekeva de Keter.