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Yehuda Leib HaLevi Ashlag (Baal HaSulam)

Table of Questions for Topics

Talmud Eser Sefirot
(The Study of the Ten Sefirot)
Part 5

43. What is YH in Keter, HaVaYaH in the rest of the Partzufim?

44. Why do the four Otiot HaVaYaH imply discernments of lacks?

45. What do the YV de HaVaYaH imply?

46. What do the Hey Hey de HaVaYaH imply?

47. Why are the Shorashim of the Sefirot in Malchut of the Rosh?

48. Where does the Ohr Keter that did not expand to the Guf stand?

49. What is the function of the Ohr Keter that did not return to the Guf?

50. Why must the Kelim de Guf receive the Orot through the Ohr Keter?

51. What is the meaning of the location of the Ohr Keter under Malchut de Rosh?

52. What is the inversion of the Panim de Ohr Keter to the Shorashim and its Achoraim to the Anafim?

53. What is the sufficient Yenika of the Orot?

54. What is sufficient He’arah to generate offspring?

55. What causes the Ohr Keter to return its Panim to the Anafim?

56. What causes the Ohr Keter to return its Achoraim to the Anafim?

57. How will the Sefirot de Guf generate changes in the Rosh?

58. What are ZON de Keter de Hitpashtut Bet?

59. What causes ZON to rise to Malchut of the Rosh?

60. What is a sufficient reception for ZON from the He’arat Rosh?

61. What is the result of the ascent of ZON to the Malchut of the Rosh?

62. Why are all the Eser Sefirot of Histalkut Aleph that rose to the Rosh called ZON de Keter?

63. How do the Reshimo de Keter connect with the Reshimo de Hochma into Behinat ZON of a single degree?

64. What is the place of ZON de Keter when they ascend in the Rosh?

65. Who causes the ascent of the Malchut of the Rosh to Yesod de Rosh?

66. What does preparation of the Tachtonim to receive mean?

67. What are the three kinds of Generality?

68. Why are the Reshimo de Keter and Reshimo de Nekeva called Zachar and Nekeva?

69. What are the Behinot of the Orot de ZON de Keter of Hitpashtut Bet?

70. How do the three Orot, Ohr Keter and Zachar and Nekeva de Keter stand at the Malchut of the Rosh?

71. How many Zivugim are there to the ZON de Keter in the Rosh?

72. How is the He’arat Keter Elyon extended by the ZON that rose to the Rosh?

73. How is it possible that Malchut de Rosh would rise to Behina Gimel and the Orot would not change their places?

74. When are the ZON together in the Yesod de Rosh?

75. What is the Hitkalelut of the Nekeva in the Zachar?

76. What causes the descent of the degrees?

77. Why does the He’arat Keter Elyon de Zivug Aleph of the Rosh not extend to the Guf?

78. What makes Ohr Keter exit Malchut of the Rosh?

79. What caused the Zachar de Keter mingle with the Nekeva in Zivug Bet?

80. What does the Hitkalelut of ZON de Keter do in the two Zivugim of the Rosh?

81. How were ZON de Kli de Keter emanated?

82. How were ZON de Kli de Hochma emanated?

83. How were ZON de Kli de Bina emanated?

84. How many Zivugim are there in ZON de Keter, in ZON de Hochma and in ZON de Bina when they rise in Malchut of the Rosh?

85. What is the difference between ZON de Keter de AB de AK and ZON de Keter de SAG de AK?

86. What is the difference between ZON de Hochma de AB de AK and ZON de Hochma de SAG de AK?

87. What is the difference between ZON de Bina de AB de AK and ZON de Bina de SAG de AK?

88. What is the difference between the Five Ktzavot de AB and the Five Ktzavot de SAG?

89. What are the five Orot in the two Kelim?

90. When is the name YH in Keter Pashut and when is it with a filling?

91. When do four Orot ascend and when do five Orot ascend to the Keter?

92. What is the filling in the YH de Keter when four Orot rise to Keter?

93. What is the meaning of the Otiot of the filling?

94. What are the fillings of Yodin, Heyin, and Alephin?

95. What is the meaning of YH without a filling?

96. When do ZON de Keter equalize with each other and when is the Zachar greater than the Nekeva?

97. When are ZON de Keter in two Kelim and when are they in one Kli?

98. Why are ZON de SAG de AK in one Kli?

99. How does the Nekeva de Keter receive from Keter Elyon?

100. Why does the Nekeva de Partzuf SAG de AK receive only VAK of the Zachar?

101. Why is ZON de Hochma of SAG de AK called VH and not YH?

102. When do the Orot ascend and incorporate in the Zachar de Keter and when do the Orot ascend and incorporate in the Nekeva de Keter?

103. When do the Orot ascend, some in the Nekeva and some in the Zachar of Keter?

104. Why was the ascent of MAN not caused in Hitpashtut Aleph, when HB rose to Keter, as in the ascent of HB to Keter in Hitpashtut Bet?

105. What is raising MAN?

106. Why did all the Orot ascend to MAN to Keter in all the exits and the Lo Matei of Hitpashtut Bet, and not to Rosh, as in Hitpashtut Aleph?

107. What are the first Kelim de Akudim?

108. What causes annulment of the Kelim?

109. Where did the Kelim for the Partzuf of Hitpashtut Bet come from?

110. Where did the Kelim for Partzuf SAG de AK come from?

111. Why do ZON de AB have two Kelim and ZON de SAG only one Kli?

112. Why did all the Orot come to Kli de Keter together in Hitpashtut Bet?

113. What are Panim and Achor de Kelim?

114. Why are the Kelim de Hitpashtut Bet arrnged one below the other?

115. What are the Panim and Achor de KHB?

116. Why are there no Kelim in the Partzuf due to the Hitpashtut Bet of itself?

117. What is the difference between Hitpashtut Aleph and Hitpashtut Bet?

118. How are the Kelim de GAR made?

119. What are the causes of the completion of the Kelim de GAR?

120. What are the parts in the Kli that are worthy of looking into the Ohr even during the Histalkut?

121. What causes the Kli to turn its Panim downward and its Achoraim upward?

122. What causes the Kli to turn its Panim to its place as in the beginning?

123. What is Histaklut in the Ohr Elyon through the Achor?

124. How will the Orot be extended from Keter to Hochma when they are so far from each other?

125. What two kinds of inversions of the Panim are implemented in the degrees?

126. What causes the division of the Sefirot Hochma and Bina?

127. Why do all the Sefirot remain in Panim and Achor after Histalkut Aleph?

128. Why did Keter and Hochma remain Panim be Panim after Histalkut Aleph?

129. Why is Keter Achor be Achor with the Ohr Elyon?

130. What is the meaning of a Moment in spirituality?

131. When is the Kli Malchut completed in Histalkut Aleph?

132. When is Kli ZA completed in Histalkut Aleph?

133. Why is any less than three is considered filled?

134. Why is the ascent of ZA to Bina not considered remoteness of degree?

135. When was there Lo Matei in Keter for the first time?

136. Why is Histalkut Aleph called Lo Matei in Keter?

137. Who causes the Lo Matei in Hitpashtut Bet every time?

138. Why were the Matei ve Lo Matei made into ten Orot and were not made into ten Kelim?

139. Why is the permanent Matei ve Lo Matei compared to a flame swaying here and there?

140. What is the ratio between ZON de Hochma and ZON de Bina?

141. How is Hesed emanated?

142. What is Behinat Kli de Hesed?

143. What is Behinat Ohr de Hesed?

144. What is the order of the emanation of the Ohr of Gevura?

145. What is the property of Sefirat Gevura?

146. What is the difference between ZON de Bina and Sefirat Gevura?

147. What is the order of the emanation of the Ohr Tifferet?

148. What is the property of the Kli de Tifferet?

149. How is the Ohr Hesed different when it is in Bina from when it is in Tifferet?

150. What is Ohr Daat at its Shoresh?

151. What is the essence of Behinat ZA in the Hey Ktzavot?

152. What are the Behinot RTS in ZAT?

153. What is the difference between Hesed and Gevura, and Tifferet?

154. Why is the essence of Ohr Hesed not clothed in the Sefirot of Hochma and Gevura?

155. How is Sefirat Netzah emanated?

156. What is the attribute of Sefirat Netzah?

157. What is the difference between HGT and NHY?

158. What is the attribute of the Kli de Hod?

159. What is Sefirat Yesod?

160. In which Sefira did Ohr Malchut clothe?

161. What is the Ohr that clothed in Kli Malchut?

162. What is the ratio between ZON de Hochma and ZON de Bina?

163. How many Behinot ZON are there in Hitpashtut Bet?

164. What is the attribute of the four ZON couples of Hitpashtut Bet?

165. In which Behina did the Zivug stop and the Ohr of Hitpashtut Bet depart entirely?

166. What is the second Behina of Hitpashtut Bet?

167. How was Partzuf SAG de AK emanated?

168. What are the ZON of Kelim de KHB?

169. What are the names of ZON de KHB?

170. What are the Otiot that designate ZON and the Kelim of KHB?

171. How many Behinot are there in Hitpashtut Bet?

172. What is the meaning of Only He’arah, without giving Orot?

173. Why did Hochma illuminate the Vav to Bina before the giving of the Orot?

174. Why did Keter not give the Yod to Hochma from Behinat He’arah?

175. When does Hesed need its mother and when does it not?

176. Why does Bina rise to Hochma before it gives the Ohr Hesed to Kli de Hesed?

177. How did the Hey de Zivug ZON of Bina reach the Kli Malchut?

178. What is the difference between the Ohr Hesed and the Hey from Zivug ZON de Bina?

179. How is the Hey separated into two separated degrees?

180. Why can’t the Ohr Hesed be a Zachar to Bina?

181. Why can’t the Ohr Hesed be a Nekeva to Bina?

182. Which Ohr descended to complement the Malchut?

183. What are the ZON in Yesod?

184. How did the Reshimo de Kli de Bina, which is GAR, become a Nekeva to the Yod that was born from the Zivug ZON de Hochma, which is VAK?

185. What are the five Hassadim and five Gevurot in the five Ktzavot?

186. What are the five Hassadim and five Gevurot in Yesod?

187. What is Matei in Keter de Hitpashtut Bet?

188. Why is it that when Matei in Keter, Lo Matei in Hochma and Bina?

189. Why is it that when Matei in Hochma, Lo Matei in Bina?

190. Why is it that when Matei in Bina, Lo Matei in Hesed?

191. What is Matei in Hesed and in Tifferet?

192. What is Matei in Keter Partzuf SAG de AK?

193. What is Matei in Hochma de SAG de AK?

194. What is Matei in Bina de SAG de AK?

195. What is Matei in Hesed de SAG de AK?

196. What is Matei in Hod and not Matei in Yesod de SAG de AK?

197. Why is it that when Matei in Keter, Gevura, Netzah, and Yesod, Lo Matei Hochma, Bina and Hesed, Tifferet, Hod, and Malchut de SAG de AK?

198. Why is it that when Matei in Hochma, Bina, and Hesed, Tifferet, Hod, and Malchut, Lo Matei in Keter, Gevura, Netzah, and Yesod de SAG de AK?

199. Why is it that when Matei in Malchut de SAG de AK, it returns to being Matei in Keter, and so on and so forth?

200. Why does the Masach de Behina Bet rely on the Achoraim de Bina?

201. Why are the Eser Sefirot de Rosh always called GAR, and the Eser Sefirot de Guf named “The Seven Lower Sefirot”?

202. Why is every Partzuf Tachton considered Behinat VAK with respect to its Elyon?

43. What is YH in Keter, HaVaYaH in the rest of the Partzufim?

The Hitpashtut and Histalkut that were in Partzuf Keter de AK is called YH. Hitpashtut Bet and Histalkut Bet that were in Partzuf AB de AK is called VH.

The YH in Hitpashtut Aleph are also contained in Hitpashtut Bet since all the forces in the Elyon are necessarily present in the Tachton as well. You find, that YH is in the Keter, meaning in Partzuf Keter de AK, and HaVaYaH in the rest of the Partzufim.

(Item 23, and Ohr Pnimi par. “He writes”)

44. Why do the four Otiot HaVaYaH imply discernments of lacks?

The Otiot are Kelim. It is known that the Histalkut of the Ohr and its absence cause the making of the Kli. Hence it is necessary that in each Ot of the four Otiot HaVaYaH there is some Behina of lack of Ohr. This is the cause for the making of that Ot, meaning that Kli, and for this reason the Otiot are Behinot lackes.

(Ohr Pnimi Item 24)

45. What do the YV de HaVaYaH imply?

The Yod implies the Hitpashtut Ohr of the Nekudot de Partzuf Keter, which are the Komot that came out there from Hochma down. Vav implies the Hitpashtut Ohr of the Nekudot of Partzuf AB de AK, meaning from Hochma down of this Partzuf too.

However, there is no sign for the Hitpashtut of Komat Keter in the four Otiot HaVaYaH, neither for Keter de Partzuf Keter, nor for Keter de Partzuf AB. It is so because there is no discernment of a lack there, for which the Otiot would be written (see answer 44).

(Item 24)

46. What do the Hey Hey de HaVaYaH imply?

The First Hey implies the general Histalkut de Hitpashtut Aleph, and the last Hey implies the general Histalkut de Hitpashtut Bet.

(There, and Ohr Pnimi)

47. Why are the Shorashim of the Sefirot in Malchut of the Rosh?

Because the whole matter of the vessels of reception, called Guf, are because of the Ohr Hozer that Malchut raises in her Hakaa on the Ohr Elyon from her and above in the Eser Sefirot de Rosh. Through this Ohr Hozer, Malchut acquires strength to expand from her and within her from above downward to Eser Sefirot de Hitlabshut, called Guf.

It means that the entire amount that the Ohr Hozer clothed in the Eser Sefirot de Rosh from below upward themselves invert and clothe the Eser Sefirot of the Guf. Thus, Eser Sefirot de Guf are Anafim (lit. Branches) of the Malchut de Rosh.

(Item 1)

48. Where does the Ohr Keter that did not expand to the Guf stand?

It stands under Malchut of the Rosh, meaning under its Shoresh.

(There)

49. What is the function of the Ohr Keter that did not return to the Guf?

It gives to its Anaf (lit. Branch) that stands at the Kli de Keter de Guf, which is the Behinat Zachar of Keter. It also detains the He’arat GAR from expanding to the Partzuf.

(Ohr Pnimi item 40 par. “We must understand”)

50. Why must the Kelim de Guf receive the Orot through the Ohr Keter?

Because although the Orot departed from the Guf, they still receive enough Ohr to sustain them. They receive this He’arah through the Keter that departed from them and rose under Malchut de Rosh, since it is the Shoresh for every Eser Sefirot de Guf, as the Ohr Keter always contains all the Eser Sefirot that expand through it.

(Item 3, and Ohr Pnimi there)

51. What is the meaning of the location of the Ohr Keter under Malchut de Rosh?

It indicates that it is an Ohr without a Kli, hence it cannot expand from above downward to the Guf. Its being under the Malchut de Rosh and above the Kelim de Guf indicates that it is a middle, an intermediate between Behinat Rosh and Behinat Guf, shining from its place to the Guf through its Reshimo that stands at Keter de Guf.

(There)

52. What is the inversion of the Panim de Ohr Keter to the Shorashim and its Achoraim to the Anafim?

It causes its Anafim in the Guf, which are ZON in Kli de Keter that receive its He’arah, to not be able to bestow that great Ohr that they receive from it to the Tachtonim from Keter de Guf. This is so because Achoraim de Ohr Keter are Behinat detainment and cessation on its He’arah so as not to expand from Kli de Keter de Guf downward.

(Items 4 and 5)

53. What is the sufficient Yenika of the Orot?

It is a sufficient He’arah to descend below to Hitlabshut in the Guf to mate and generate offspring.

(Item 3)

54. What is sufficient He’arah to generate offspring?

Through two Zivugim that are induced in Malchut, ZON acquire the force to descend downward to Hitlabshut in the Guf and generate offspring.

(Ohr Pnimi item 3, Sub Header “The Keter”)

55. What causes the Ohr Keter to return its Panim to the Anafim?

Through the ascents of the Zachar de Keter, namely Behina Dalet de Hitlabshut, with the Nekeva de Keter, namely Behina Gimel in complete Aviut both from Hamshacha and from Hitlabshut, these ZON incorporate in one another in a common Aviut.

At that time the Zachar attains both from Behinat Hamshacha and these common MAN themselves cause a Behinat Zivug Elyon in Malchut of the Rosh and the Koma that comes out of this Zivug attains up to Keter de Rosh. Also, the Ohr Keter in Malchut receives this great Ohr and administers it to its Anafim, which are ZON. This is considered that it returned its Panim to its Anafim.

(Ohr Pnimi item 9, par. “Thus, Malchut de Rosh”)

56. What causes the Ohr Keter to return its Achoraim to the Anafim?

The ascents of ZON to the Rosh mean that the Aviut in them purified and their Tzura equalized with Behinat Malchut de Rosh. This causes the Zivug in Malchut de Rosh, extending the Ohr from Keter Elyon (see answer 55).

At that time the Ohr Keter returns its Panim to the Anafim and dispenses them the Ohr de Keter Elyon. However, after the second Zivug, when ZON have already sucked enough to descend to the Guf for Hitlabshut in the Kelim, the Orot de ZON are found to be returning and thickening in the Aviut de Guf.

At that time they cause that Behinat intermediate Aviut (mentioned in answer 51) that exists in the Ohr Keter. This is its Behinat Achoraim, preventing its He’arah from the Guf since it lacks the Behina Dalet de Hamshacha. For this reason no vessel of reception extends from the first Zivug, and this lack of vessels of reception is in itself its Behinat Achoraim to the Anafim.

(Ohr Pnimi item 10)

57. How will the Sefirot de Guf generate changes in the Rosh?

These changes and operations that the Behinot Guf cause to be renewed in the Eser Sefirot of the Rosh, do not refer to the very essence of the Eser Sefirot de Rosh, but only to the Malchut and the Masach in it. This is according to the Ohr Hozer that she raises up from below upward.

For this reason Malchut is considered the Shoresh of all the Kelim and the Orot in them and all the incidents in the Eser Sefirot de Guf. Hence, when her Anafim acquire equivalence of form with her, they instantly return to her, as a branch that returns to its root.

Through this return, the branches are renewed and they cause Behinat renewed Aviut in the Masach in Malchut. The Ohr Elyon, which does not stop for a moment mates on the new form of Aviut that the Masach attained by the Hitkalelut of the Anafim in it. At that time a Koma of new Eser Sefirot comes out “in potential”, appearing “de facto” from there to the Guf.

(Ohr Pnimi item 6, Sub Header “They”)

58. What are ZON de Keter de Hitpashtut Bet?

The Zachar de Keter de Keter is the Behinat Reshimo de Kli de Keter de Hitpashtut Aleph that was renewed in the Zivug Elyon of the Rosh. The Nekeva is the actual Ohr of Komat Hochma that came out through a Zivug de Ohr Elyon on Aviut de Behina Gimel from Malchut de Rosh upward, which turned over and descended to the Guf from Malchut down.

(Item 9, and Ohr Pnimi, Sub Header “This extends”)

59. What causes ZON to rise to Malchut of the Rosh?

The Hizdakchut Masach in Tabur de Hitpashtut Aleph until it became Zach in equal form to the Masach de Malchut de Rosh is considered that the Masach of Tabur rose to the Rosh. As it ascends, in the order of degrees of the Eser Sefirot de Guf, the Masach is incorporated with all the Reshimot in the Guf.

The two Reshimot de Zachar and Nekeva de Keter are the Upper ones among them, containing all of them, hence when this Masach rose to the Rosh, it brought these Reshimot along with it, meaning ZON de Keter. Thus, the Hizdakchut of the Masach de Hitpashtut Aleph caused ZON de Keter to ascend upward to the Rosh.

(Ohr Pnimi item 4, Sub Header “Rise”)

60. What is a sufficient reception for ZON from the He’arat Rosh?

After the two Zivugim of ZON in the first Zivug ended, which was the Hitkalelut of the Nekeva in the Zachar, they extended the Ohr from the Keter Elyon. However, they still did not have the strength to turn over and expand downward to the Guf.

This is so because the Aviut de Behina Dalet of the Zachar was lacking the Behinat Hamshacha of Behina Dalet since Malchut did not leave a Reshimo. That Aviut de Behina Dalet de Hitlabshut was sufficient to make a Zivug de Rosh by joining with the Reshimo de Behina Gimel. However, she was still not enough to make a Behinat vessel of reception for Hitlabshut in the Guf through this Ohr Hozer.

Hence, the ZON could not descend to the Guf until a second Zivug was made, where there was a Hitkalelut of the Zachar in the Nekeva, and the Zivug came out on Behina Gimel, which has Behinat Hamshacha as well. At that time Malchut de Rosh could expand from her and within her to Eser Sefirot de Guf through the Chazeh and the ZON could come down.

(Ohr Pnimi item 4, Sub Header “Once”)

61. What is the result of the ascent of ZON to the Malchut of the Rosh?

ZON’s ascent upwards was caused by the making of a Zivug on Behina Gimel. That, in turn, lowered only Komat Hochma to the Guf and Ohr Keter remained in the Rosh.

Thus, the degrees descended because the Ohr Hochma clothed in Kli de Keter and the Ohr Bina in Kli de Hochma etc. It therefore follows that each and every Kli remained lacking much of that measure of Ohr that it had in Hitpashtut Aleph.

For this reason the Aviut in the Kelim had been recognized and they were completed in a way that they will not be cancelled by the Ohr clothing in them. It follows that the ascents of ZON caused the completion of the Kelim.

(Ohr Pnimi item 5, Sub Header “It was”)

62. Why are all the Eser Sefirot of Histalkut Aleph that rose to the Rosh called ZON de Keter?

This is because the Upper Sefira contains all the Sefirot below it. Hence, the Reshimo de Behina Dalet contains all the Reshimot below her, but because she lacks Behinat Hamshacha, she must therefore join with the Behina Gimel. Hence, Behina Gimel too merits a name, and they are all named after the two Reshimot, which are ZON de Kli de Keter.

(Ohr Pnimi item 6, par. “Know, that the essence”)

63. How do the Reshimo de Keter connect with the Reshimo de Hochma into Behinat ZON of a single degree?

The Reshimo de Behina Dalet, which is the Zachar de Keter, is only half a Reshimo, its weaker half, which is only Behinat Hitlabshut. However, the Reshimo de Behina Gimel is complete with two Behinot Aviut: Hitlabshut and Hamshacha. The Zachar becomes needy of the Nekeva, to the extent that there is Hishtavut between them, and they become ZON of a single degree.

(Ohr Pnimi item 6, par. “You should know”)

64. What is the place of ZON de Keter when they ascend in the Rosh?

Under the root Ohr Keter that stands under Malchut of the Rosh, since the ZON are the Anafim of that Ohr Keter.

(Item 9, and Ohr Pnimi par. “Remember these three names”)

65. Who causes the ascent of the Malchut of the Rosh to Yesod de Rosh?

The coming of Behina Gimel, which is the Nekeva de Kli de Keter to the place of Malchut de Rosh. It causes a corresponding ascent of Malchut de Rosh to Yesod de Rosh, being Behina Gimel de Rosh.

(Ohr Pnimi item 6, Sub Header “They remain”)

66. What does preparation of the Tachtonim to receive mean?

See answer to question No. 13.

67. What are the three kinds of Generality?

The first is the Hitkalelut of the Orot ZON when whey are without Kelim, meaning when they ascend to the Rosh. At that time they have both purified and acquired the form of Malchut de Rosh, which is not considered an actual Kli, where ZON are incorporated in one another in two Zivugim.
The second is when they are in two Kelim and their He’arah is incorporated in one another, which is in ZON de Kli de Keter of Partzuf AB.
The third is in Partzuf SAG de AK, when the Nekeva is clothed there in the Kli Zachar de Keter.

(Ohr Pnimi Item 62 par. “However, he has already”)

68. Why are the Reshimo de Keter and Reshimo de Nekeva called Zachar and Nekeva?

The Reshimo de Behina Dalet is half a Reshimo from the Behinat Aviut de Hitlabshut, devoid of Behinat Aviut de Hamshacha. Hence, she is not suitable to extend any Ohr, unless in joining with the Reshimo de Nekeva, namely Aviut de Behina Gimel, which is complete with Behinat Hamshacha too. For this reason these two Reshimot are considered as two parts of a body; one gives the Hitlabshut, and one gives the Hamshacha. For this reason they are called ZON.

69. What are the Behinot of the Orot de ZON de Keter of Hitpashtut Bet?

The Zachar is the Behinat Ohr Keter, and the Nekeva is Behinat Ohr Hochma.

(Item 4, and Ohr Pnimi there)

70. How do the three Orot, Ohr Keter and Zachar and Nekeva de Keter stand at the Malchut of the Rosh?

Each Anaf stands under its proximate Shoresh. The Ohr Keter under the Malchut of the Rosh, the Ohr Zachar, which is the Reshimo of that Ohr Keter stands below it, and the Ohr Nekeva, which is the Reshimo de Aviut de Behina Gimel, considered an Anaf de Behina Dalet, stands under the Zachar.

(Item 9, and Ohr Pnimi par. “Remember these three names”)

71. How many Zivugim are there to the ZON de Keter in the Rosh?

They make two Zivugim: The first is on the common Aviut from Behina Dalet de Hitlabshut with Behina Gimel de Hamshacha. This Zivug extends nearly Komat Keter. The second is a Zivug made only on Aviut de Behina Gimel. This Zivug extends only Komat Hochma.

(Item 9, and Ohr Pnimi Sub Header “The Nekeva”)

72. How is the He’arat Keter Elyon extended by the ZON that rose to the Rosh?

ZON de Kli de Keter that participate in their kinds of Aviut together cause the ascent of Malchut to the Yesod de Rosh, which is Behina Gimel de Rosh. Also, they are incorporated there together like ZON de Keter de Guf.

This is so because Malchut is Behina Dalet and the Yesod is Behina Gimel. Thus, the Ohr Yesod did not rise upward and Malchut did not purify from her Behina Dalet when she rose to the Yesod, but only to the extent of the lack of Hamshacha that the Zachar de Kli de Keter lacked.

Hence, the Zivug that emerged on the common Aviut of Yesod and Malchut de Rosh extended nearly Komat Keter. The Orot de Rosh did not change their places and the Ohr Keter remained in its place and did not descend to the degree of Hochma. For this reason the He’arat Keter Elyon was elicited by that Zivug.

(Item 9, and Ohr Pnimi par. “However, note”)

73. How is it possible that Malchut de Rosh would rise to Behina Gimel and the Orot would not change their places?

When Malchut de Rosh is not completely purified to Behina Gimel, but receives Behina Dalet de Hitlabshut of the Zachar de Kli de Keter inside her, she then participates with Behina Gimel de Rosh. In this manner she extends the Ohr de Keter Elyon and the Orot do not change their places, see answer 72.

(Item 9, and Ohr Pnimi par. “The reason for it”)

74. When are the ZON together in the Yesod de Rosh?

During the ascent of Malchut de Rosh to Yesod de Rosh only in the form of association, not in the form of Hizdakchut, see answer 73.

(Item 6)

75. What is the Hitkalelut of the Nekeva in the Zachar?

Behina Gimel, which is the Nekeva that has Behinat Hamshacha as well, participates with the Behina Dalet de Zachar and incorporates with him in one Masach. At that time it draws upon it nearly Komat Keter.

(Item 9, and Ohr Pnimi Sub Header “The Nekeva”)

76. What causes the descent of the degrees?

Malchut de Rosh ascends to Yesod from Behinat Hizdakchut to Behina Gimel and a Zivug Elyon in Komat Hochma emerges on the Masach in her. At that time the degrees descend there since the Ohr Hochma clothes in Kli de Keter, the Ohr Bina in Kli de Hochma, etc.

It follows that Keter descended to the degree of Hochma and Hochma descended to the degree of Bina etc. This is so because the Kli is drawn primarily after the Ohr in it. When Ohr Hochma clothes Kli de Keter, the Keter descends to the degree of Hochma etc.

(Item 10, and Ohr Pnimi Sub Header “Hence, the Shoresh”)

77. Why does the He’arat Keter Elyon de Zivug Aleph of the Rosh not extend to the Guf?

Because a Behinat Hamshacha from the Aviut de Behina Dalet is missing there. Because of that lack, Malchut cannot expand from her and within her to Eser Sefirot de Guf to Malchut de Malchut, called Tabur.

(Item 10, and Ohr Pnimi par. “He writes”)

78. What makes Ohr Keter exit Malchut of the Rosh?

When Keter’s time to go back down to the Guf from above downward comes, though it has not returned, still the Behinat Guf contained in it since it was in Hitpashtut Aleph has awakened. This is in disparity of form from Behinat Malchut of the Rosh, and it is known that Shinui Tzura separates and parts the spirituals. For this reason it is considered to have left Malchut of the Rosh.

(Item 10, and Ohr Pnimi par. “Still”)

79. What caused the Zachar de Keter mingle with the Nekeva in Zivug Bet?

The previous Hitkalelut of the Nekeva in the Zachar that was in the first Zivug that equalized them together, caused the Zachar later mingle with the Nekeva in a second Zivug.

(Item 11)

80. What does the Hitkalelut of ZON de Keter do in the two Zivugim of the Rosh?

It is through these Zivugim that ZON are incorporated. The Zachar is incorporated in the new Koma of Ohr Hochma that expands and descends to the Guf entirely, and the Nekeva acquired He’arah from Keter Elyon. In that they unite and mingle in Kli de Keter of the Guf as well, and both receive from the Achoraim of the Ohr Keter as well.

(Ohr Pnimi item 40, par. “We must understand”)

81. How were ZON de Kli de Keter emanated?

Through the ascent of the Masach de Tabur of Histalkut Aleph to the Rosh. It raised these two Reshimot de Behina Dalet and Behina Gimel with it. These, in turn, are ZON de Kli de Keter, where they mingled in Malchut of the Rosh in the two Zivugim, received their completion, and descended to the Guf to the Kli Keter.

(Ohr Pnimi item 40, par. “The Masach”)

82. How were ZON de Kli de Hochma emanated?

The Nukva left the Achoraim de Kli de Keter because of the Bitush de Ohr Makif and Ohr Pnimi, and also purified from Behina Gimel to Behina Bet. At that time Komat Bina emerged on Behina Bet and gave to Kli de Hochma.

Also, the Zachar de Keter, which is Behina Dalet, purified into Behina Gimel and gave this residue to the Kli of Hochma. He became the Zachar de Kli de Hochma, and Komat Bina that was emanated from the Nekeva became Behinat Nekeva de Kli de Hochma.

(Ohr Pnimi item 35, par. “However, we must remember”)

83. How were ZON de Kli de Bina emanated?

The Zachar was emanated by the inversion of the Panim de Kli de Hochma to illuminate without giving Orot, meaning only the inversion of the Panim from Behinat GAR to Behinat VAK. It still did not purify to Behina Aleph.

At that time ZON de Kli de Hochma mated and procreated the Zachar de Bina, which is Yod, from the Behinat VAK in them. They gave it to the Kli de Bina, where he became Behinat Zachar de Bina.

Afterwards the Kli de Hochma purified into Behina Aleph, over which extended a Koma of Ohr Hesed and gave it to the Kli de Bina. This is considered a son of Bina, and the Reshimo found in the Kli de Bina from the time of Hitpashtut Aleph became the Behinat Nekeva of Bina.

(Ohr Pnimi item 35, Sub Header “Hochma turns”)

84. How many Zivugim are there in ZON de Keter, in ZON de Hochma and in ZON de Bina when they rise in Malchut of the Rosh?

Two Zivugim: 1 – The Hitkalelut of the Nekeva in the Zachar and the Koma that extends in the measure of the Zachar; 2 – The Hitkalelut of the Zachar in the Nekeva and the Koma extended in the measure of the Nekeva.

(Ohr Pnimi item 9, par. “Hence, when the Masach”)

85. What is the difference between ZON de Keter de AB de AK and ZON de Keter de SAG de AK?

In ZON de Keter de AB de AK, the first Zivug is nearly in Komat Keter, and the second Zivug is in Komat Hochma. However, ZON de Keter de SAG, the first Zivug is nearly in Komat Hochma and the second Zivug is in Komat Bina.

86. What is the difference between ZON de Hochma de AB de AK and ZON de Hochma de SAG de AK?

In Hochma de AB the Zachar is in Komat Hochma and the Nekeva is in Komat Bina. In ZON de Hochma de SAG de AB the Zachar is in Komat Bina, extended from Zivug ZON de Keter, and the Nekeva is the Behinat Reshimo de Bina found in Kli de Hochma since Hitpashtut Aleph.

(Ohr Pnimi item 47, par. “Now we shall explain”)

87. What is the difference between ZON de Bina de AB de AK and ZON de Bina de SAG de AK?

In ZON de Bina de AB the Zachar is Behinat VAK de GAR, meaning VAK de Hochma, and the Nekeva is Behinat Reshimo de Hitpashtut Aleph. In ZON de Bina de SAG they are Behinot Reshimot that remained from Hitpashtut Bet, from Orot de ZON de Bina de AB after their Histalkut.

(Ohr Pnimi item 47, par. “We have already learned”)

88. What is the difference between the Five Ktzavot de AB and the Five Ktzavot de SAG?

Hey Ktzavot de AB contain He’arat Hochma, but the Hey Ktzavot de SAG contain only He’arat Bina.

(There)

89. What are the five Orot in the two Kelim?

Two Orot in Kli de Hochma, which are ZON, and three Orot in Kli de Bina, which are Zachar and Nekeva de Bina and the Ohr Hesed in Bina, containing the whole ZAT.

(Ohr Pnimi item 55, Sub Header “These ascents”)

90. When is the name YH in Keter Pashut and when is it with a filling?

When the Masach purifies and there is no Zivug in Keter, the name YH is Pashut, without filling. When there is a Zivug in Keter, the name YH is in filling.

(Item 56)

91. When do four Orot ascend and when do five Orot ascend to the Keter?

Four Orot rise in AB de AK and five Orot rise in SAG de AK.

(Ohr Pnimi item 55, Sub Header “Sometimes”)

92. What is the filling in the YH de Keter when four Orot rise to Keter?

The Hey de YH is filled with Yod like this: Hey Yod. This is because the lower three of the four Orot are cancelled in the Elyon in them, which is the Ohr Hochma implied in the Yod.

(Item 56)

93. What is the meaning of the Otiot of the filling?

The Otiot themselves are the Kelim, and their filling is the measurements of the Aviut found in the Masach in them. They are the measurement of the height of the Koma.

94. What are the fillings of Yodin, Heyin, and Alephin?

The measure of Aviut de Behina Gimel and Behina Bet are Yodin, the measurements of Aviut de Behina Aleph is Alephin, and the Behinot Ohr Malchut are the Heyin.

(Ohr Pnimi item 56, Sub Header “In Yodin”)

95. What is the meaning of YH without a filling?

When the Otiot are without filling, it indicates that there is no Aviut in the Masach in them and there is no Zivug de Hakaa that extends Ohr.

(Item 58)

96. When do ZON de Keter equalize with each other and when is the Zachar greater than the Nekeva?

The Zachar and the Nekeva are equal to each other when they are without Ohr, but only as Reshimot. Although the Zachar is a Reshimo of the Keter and the Nekeva is a Reshimo of Hochma, which is much lower than Keter, still, because it is devoid of Behina Dalet de Hamshacha, it is not destined to return to the Partzuf. For this reason his Reshimo is very small.

However, the Reshimo of the Nekeva is complete in Behinat Hamshacha too, and her Ohr, which is the Ohr Hochma, is destined to return to the Partzuf entirely. Thus, a great Ohr still remains in her Reshimo until she equalizes with the Reshimo de Zachar, though she is from Behinat Keter.

Nevertheless, after they ascended to the Rosh they were mingled there in two Zivugim. In the first Zivug, the Reshimo de Zachar received the He’arat Keter Elyon, at which time the Zachar is much greater than the Nukva.

Even though the Nekeva is incorporated in him, she can still receive only VAK from him, not the He’arat GAR. Thus, the Nekeva is considered Behinat VAK with respect to the Zachar.

(Item 59)

97. When are ZON de Keter in two Kelim and when are they in one Kli?

ZON are found in two Kelim in the first Behina de Hitpashtut Bet, called AB de AK. In the second Behina de Hitpashtut Bet, called SAG de AK, ZON are found in one Kli.

(Item 60)

98. Why are ZON de SAG de AK in one Kli?

Because of the Hitkalelut of the Nekeva in the Zachar in the two Zivugim of the Rosh, her measure of Ohr grew extensively and she needs a new Kli that will fit her measure of Ohr. She acquires that Kli in Partzuf AB by the Hakaa of the Reshimo and the Ohr Hochma on each other.

Because there was no Hakaa in SAG, Nitzotzin were not educed for the purpose of the Kli de Nekeva. For this reason she must clothe in the Kli Zachar.

(Ohr Pnimi item 60)

99. How does the Nekeva de Keter receive from Keter Elyon?

In Histalkut Bet, when ZON rose to Malchut of the Rosh, two Zivugim were incorporated there, similar to the ascents of ZON after Histalkut Aleph. Here too the Nekeva received He’arat Keter Elyon in the first Zivug, but the difference is that here the degrees descended and there was Ohr Hochma in Kli de Keter Elyon.

100. Why does the Nekeva de Partzuf SAG de AK receive only VAK of the Zachar?

The Ohr Keter that remained in the Rosh and did not return to Guf de AB, it turned to its Anafim and prevented He’arat GAR from them. Similarly, the Ohr Hochma that did not return to the Guf de Partzuf SAG de AK turned its Achoraim too to the Anafim and prevented He’arat GAR from them. Thus, the Nekeva could not receive from the Ohr Zachar, but only He’arat VAK.

(Ohr Pnimi item 61)

101. Why is ZON de Hochma of SAG de AK called VH and not YH?

Because here in Partzuf SAG, the degrees and ZON de Keter descended similarly to ZON de Hochma de AB. Also, ZON de Hochma here are similar to ZON de Bina in Partzuf AB.

Hence, ZON de Hochma here contain only Behinat VAK de Hochma, like the Zachar de Bina de AB, called Dalet. The Zachar, which is VAK, is called Vav, since every VAK is Vav and not Yod. Still, in themselves they are sometimes called YH too, like ZON de Bina de AB.

(Ohr Pnimi item 61, Sub Header “Two sons”)

102. When do the Orot ascend and incorporate in the Zachar de Keter and when do the Orot ascend and incorporate in the Nekeva de Keter?

It is a rule that there is only ascent of MAN to the Nekeva. Hence, when four Orot rise to Keter, which are ZON de Hochma, ZON de Bina and the Ohr Hesed remain in the Partzuf.

This is in Partzuf AB de AK, where the Ohr Hesed remained before it completed all of its ten inlets. At that time the Orot rise in the Kli de Nekeva of the Keter, since there are two kinds of Kelim to ZON.

However, when five Orot rise to Keter, which is only in Partzuf SAG, as there is a perpetual Matei ve Lo Matei there, every time de Matei to Malchut, all the Orot ascend to Keter and it returns to being Matei in Keter. Thus, five Orot ascend here. These are ZON de Hochma, ZON de Bina, and the Ohr Hesed, containing the entire ZAT.

Here the Orot rise to the Kli of the Zachar de Keter, called Yod, because there is only one Kli to the ZON here. Thus, although they too rise to the Nekeva, here the Nekeva itself is here in a Kli de Zachar, hence the Orot rise after it to the Kli Zachar too.

All this refers only to the ascent of the Orot to Keter, but at the end of the departure, when they rise to the Rosh, all the Orot incorporate in the ZON de Keter and annul in them. This is because the Orot Elyonim are somewhat incorporated in the Zachar and some in the Nekeva, like the two Zivugim that ZON make there.

In the first Zivug, the Nekeva de Keter too is incorporated in the Zachar, and in the second Zivug, made in the attribute of the Nekeva, all the Orot are contained there in the Nekeva. For this reason some of the Orot are contained in the Zachar and some in the Nekeva.

(Ohr Pnimi item 62, par. “However, he has already”)

103. When do the Orot ascend, some in the Nekeva and some in the Zachar of Keter?

See above answer 102.

104. Why was the ascent of MAN not caused in Hitpashtut Aleph, when HB rose to Keter, as in the ascent of HB to Keter in Hitpashtut Bet?

The Histalkut of Hitpashtut Aleph is considered as one Histalkut, instantaneous. This is so because only one Kli was made there and all five Komot that came out there are considered one Ohr because of the Hizdakchut of the Masach.

Here, however, in Hitpashtut Bet, the Kelim precede the Orot. This is because all the Kelim with the Nitzotzin and the Reshimot in Hitpashtut Aleph moved to Behinot Kelim de Hitpashtut Bet and were placed one under the other even before the Ohr of Hitpashtut Bet returned to the Partzuf.

Hence, each and every Kli here is considered a separate matter in itself. When the Zivugim de ZON are made in Malchut of the Rosh and the Komat Hochma descends to the Partzuf, she becomes completely clothed in Kli de Keter and the Ohr Lo Matei in any other Kli.

Hence, the Kli Keter is considered a special Partzuf, having its own Hitpashtut and its own Histalkut, and similarly in the rest of the Kelim. Hence, the Kli de Keter became qualified to return to its Aviut and to its Zivug through the ascent of the Orot de HB in a way that will be explained below (answer 105).

However, the Kli de Keter de Hitpashtut Aleph is connected with the nine lower Sefirot into one degree and one Behina. There is no difference between the Kelim de HB and the Kli de Keter since all of them together are only one Ohr clothed in one Kli.

105. What is raising MAN?

Each Anaf that is emanated and leaves its Shoresh is in its greatest wholeness during the process of its emanation, before it is separated and comes to its own authority and degree. This is so because then it is in the place of its Shoresh and is considered a part of it, in the form of eating what its mother eats.

However, afterwards, when it comes down to its place, it diminishes and lessens according to its property. This creates a permanent nexus between each Anaf and its Shoresh, where the Shoresh tends to enhance its Anaf to the same measure it was in, before it descended to its place.

This first beginning was rooted in the Shoresh and it wishes to keep it always. Yet, because of the Katnut of the Kelim of the Anaf, they cannot receive the administration of the Shoresh; they receive only according to their ability.

Hence, when the Anaf rises to its Shoresh once more, it awakens the Shoresh to extend the same Orot it had when it emanated it, and adapts itself to the Anaf until it can give it the entire Gadlut it gave it since the beginning of it creation. This is the meaning of ascents of MAN. It means that it awakens new Orot in its Shoresh because of its ascent to it.

You already know that there are two kinds of inversions of Panim downward during the emanation of a lower degree: the first is the inversion of the Panim of the Kli that the Keter cancelled its Behinat Panim. This was only to dispense GAR, and it made it into Panim in order to emanate the Zachar de Kli de Hochma.

The second is the inversion of the Panim de Behinat Masach, meaning Hizdakchut from the great Aviut to the lesser Aviut, meaning the Hizdakchut of Behina Gimel of the Nekeva de Keter to Behina Bet, which is Komat Bina, who did that for the Nekeva de Hochma.

Thus, when ZON de Hochma too were purified from Behina Bet to Behina Aleph and the Zivug stopped from them for their Koma, the same two kinds of inversion of Panim occurred in them to emanate ZON of Bina. You find that Kli de Hochma too acquired a Behinat Panim of VAK, like the Kli de Keter.

This Hishtavut Tzura returned the Orot de HB to the Kli de Keter, and then Kli de Keter too returned its Panim of He’arat VAK to their place as in the beginning. In order to illuminate its Anafim to ZON de Hochma, with whom they now united as in the beginning of their Atzilut before they came down to their place, ZON de Keter returned and corrected their Masach in Aviut of Behina Gimel and Behina Dalet as in the beginning.

They extended the same two Zivugim of theirs and dispensed their Orot to the designated Anafim that they are connected with. This is called “ascents of MAN”.

106. Why did all the Orot ascend to MAN to Keter in all the exits and the Lo Matei of Hitpashtut Bet, and not to Rosh, as in Hitpashtut Aleph?

The matter of the ascent to Malchut of Rosh means Hishtavut with Malchut de Rosh. This is only after the Masach had been entirely purified from all its Aviut. Hence, in all these exits and entrances that were in Hitpashtut Bet, before the Ohr de Matei to Malchut, the Masach still did not purify entirely.

This is because until de Matei to Hod, its still had Aviut de Behina Aleph, and when de Matei to Yesod it still had Aviut de Shoresh, which extends Komat Malchut. Therefore, it is still in Shinui Tzura from Malchut of the Rosh.

However, after de Matei to the Kli Malchut, it purified completely like the Behinat Malchut of the Rosh. At that time it rose to the Malchut of the Rosh and the Zivugim for its lower Partzuf, called SAG, were made there. This is because the ascents of all the Orot to Rosh always elicit another Partzuf, a son of the previous Partzuf.

107. What are the first Kelim de Akudim?

These are the Kelim of Hitpashtut Aleph de AK. Before him there was no Hitlabshut in the Olamot.

(Ohr Pnimi item 5)

108. What causes annulment of the Kelim?

The Hizdakchut of the Masach from the Behinat Aviut in the Kli causes the annulment of the Kli, as it is unfit to receive any Ohr when it lacks a Masach. Also, the return of the Ohr Keter as it was in Hitpashtut causes the annulment of the Kelim, because the Kelim mix with the Orot.

(Ohr Pnimi item 5, Sub Header “If the Ohr”)

109. Where did the Kelim for the Partzuf of Hitpashtut Bet come from?

They were gathered from many Behinot:

From the Kelim that were emptied in Histalkut Aleph and were arranged here one below the other, Keter first, Hochma next, and so on, and Malchut last. These are primarily Kelim de Zecharim, though the Nekevot too were mingled there with the Zecharim.
The Nitzotzin from the Hakaa of the Reshimot with the descending Ohr Hozer that fell into these Kelim, as written in Part 4.
The Kelim de Ohr Hochma itself. After Malchut of the Rosh extended Komat Hochma of Rosh, she expanded once more from above downward into Eser Sefirot from her and within her to her Malchut, called Chazeh.
These are the Kelim that were made by the Hakaa of Ohr Reshimo and Ohr Hochma on each other. The Kelim for GAR were made from their Nitzotzin.
These are the Kelim that were made anew in Hitpashtut Bet itself by Histalkut Bet here in ten exits de Lo Matei, though they belong to Partzuf SAG.

110. Where did the Kelim for Partzuf SAG de AK come from?

All the Kelim that were emptied from the Orot of Partzuf AB, moved to Partzuf SAG by the very same ways explained above in answer 109 regarding the transference of the Kelim de Hitpashtut Aleph to Hitpashtut Bet.

111. Why do ZON de AB have two Kelim and ZON de SAG only one Kli?

Since there were no Haka’ot here to generate Nitzotzin for the Nekeva.

112. Why did all the Orot come to Kli de Keter together in Hitpashtut Bet?

Because that Zivug which is made on the Behinot Reshimot called ZON de Kli de Keter was at nearly Komat Keter. Hence, they could only come down and clothe in their designated Kli, being Kli de Keter. However, after they were purified and their Koma lessened to the Koma of the other Sefirot, they descended and clothed in them to that extent.

(Ohr Pnimi item 35, par. “Now you can”)

113. What are Panim and Achor de Kelim?

A place of bestowal is called Panim, and the place through which it does not bestow is called Achor. It makes no difference if that place is administration of GAR or administration of VAK.

(Ohr Pnimi item 40, par. “The meaning of Panim and Achor”)

114. Why are the Kelim de Hitpashtut Bet arranged one below the other?

Because thus was their beginning when they were made in Histalkut Aleph, where Keter is above all and Malchut is at the end.

115. What are the Panim and Achor de KHB?

The Panim de Kli Keter is He’arat VAK that prevents GAR, and the Achor is He’arat GAR.
The Panim de Kli de Hochma is He’arat GAR and the Achor is He’arat VAK.
The Panim de Kli de Bina is He’arat VAK, which is Hassadim, but it depends on a reason in the form of “because He delighteth in mercy.” If there is He’arat Hassadim in the Partzuf, the reason is cancelled, and then it cancels her Achoraim.
The Panim de Kli de Hesed is He’arat GAR and its Achor is He’arat VAK since it extends from the He’arat Hochma and resembles her.
The Panim de Gevura is He’arat VAK and her Achor GAR. This is because she extends from the He’arat Kli de Bina and resembles her.
The Panim de Tifferet is a mixture of He’arat HG together, meaning from the Behinat Gevura when she is incorporated in the Panim de Hesed, and his Achor is He’arat VAK.
The Panim de Netzah is He’arat VAK and his Achor is He’arat GAR.
The Panim de Hod is He’arat GAR and his Achor is He’arat VAK.
The Panim de Yesod is He’arat VAK, and his Achor is He’arat GAR.
The Panim de Malchut is He’arat GAR.

(Ohr Pnimi item 40, par. “The meaning of Panim and Achor”)

116. Why are there no Kelim in the Partzuf due to the Hitpashtut Bet of itself?

This is because a Kli is not completed before the Ohr drifts three distances from it. Because of that only the Kelim de ZON were completed, and they move to the next Partzuf, where the Ohr returns in the same empty Kelim. Thus, the Kelim that were made in Histaklut Bet of the Partzuf are only for the needs of the second Partzuf.

117. What is the difference between Hitpashtut Aleph and Hitpashtut Bet?

In Hitpashtut Aleph there was only one Hitpashtut and one Histalkut, though it departed gradually. However, in Hitpashtut Bet it expanded by and order of Matei ve Lo Matei, creating ten exits and ten entrances until de Matei to Malchut.

(Item 20)

118. How are the Kelim de GAR made?

The Kelim de GAR, being KHB, were made by Hitpashtut Bet itself, since the Ohr Hochma dressed there in Kli de Keter and the Zachar de Keter clothes inside the Ohr Hochma. By that the bad Ohr falls from within the Reshimo and becomes a Behinat Kli below the Ohr Hochma, as the Ohr Hochma clothes in it.

It follows, that Hochma separates between the Ohr Reshimo, which is the Zachar de Keter, and the bad Ohr that was separated from him, the Kli de Keter becomes very dark, and in that state its Behinat Kli is finished. The Kelim de Hochma and Bina are made similarly.

(Item 50)

119. What are the causes of the completion of the Kelim de GAR?

There are three causes here:

Because of the division and the departure of the good Ohr of the Reshimo from the bad Ohr in it.
Because of the coming of the Ohr Hochma in the middle, separating between the good Ohr of the Reshimo and the bad Ohr that was separated from it.
Because of the Achoraim of the root Ohr Keter that did not return for Hitpashtut Bet. It remained standing under Malchut of the Rosh with its Achoraim to the Anafim, meaning to the Sefirot de Guf. These Achoraim of the Ohr Keter diminish the Ohr extensively and darken the Sefirot KHB even more than they had during Histalkut Aleph itself. For this reason they darken the Kelim as if the Ohr is far three degrees.

(Ohr Pnimi item 50. par. “The Rav gives”)

120. What are the parts in the Kli that are worthy of looking into the Ohr even during the Histalkut?

These are the Behinot that exist in the Hitzoniut of the Kli. They are not as Av as the inner half of the wall. For example: if the Pnimiut of the Kli is Behina Dalet and Komat Keter leaves it, the Hitzoniut of the Kli, which is Behina Gimel, is fit to receive more Ohr from the He’arat Zivug of its Upper Behina, being Komat Behina Gimel. Also, her Behina Bet is fit to receive more of the He’arat Zivug in the degree above the Upper.

(Item 15)

121. What causes the Kli to turn its Panim downward and its Achoraim upward?

When the Ohr departs from the degree and the Zivug is made in the degree above it, such as in Behina Bet, the Ohr Hozer descends from the He’arat Zivug de Behina Bet to the lower Behina Gimel. At that time there is a Bitush between the Reshimo de Behina Gimel and the descending Ohr Hozer.

This is so because the He’arah de Behina Bet is in oppositeness to the Reshimo de Behina Gimel. At that time the Reshimo leaves its place and rises above the Kli, giving room for the Ohr Hozer to clothe in the Kli de Behina Gimel.

Thus, this Ohr Hozer clothes the outer half of the wall of that Kli, which fits its measure of Koma, being in Behina Bet and Behina Gimel, which is Achor de Behina Gimel. You find that the Panim de Behina Gimel remains empty of Ohr, and the Achor de Behina Gimel, which is the Behina Bet, is filled with Ohr.

This is called turning its Achoraim upwards and its Panim downwards. It follows, that the Ohr Hozer that descends from the He’arat Zivug of the Upper degree causes the Kli of the lower degree to turn its Panim downward.

(Ohr Pnimi item 15, par. “All this refers”)

122. What causes the Kli to turn its Panim to its place as in the beginning?

After the Zivug stops from the adjacent Upper degree as well and the Ohr Hozer that descends into her Kli stops, the Reshimo returns into her Kli. Thus, you find that the Kli returns its Panim upwards and its Achoraim downward as in the beginning.

This is because now the Achor of the Kli cannot receive the He’arat Reshimo, which is Behina Gimel, it returns to being Hitzoniut of the Kli as in the beginning, and the entire He’arat Reshimo comes to the Kli, which is Behina Gimel.

(Ohr Pnimi item 16, Sub Header “Will be able”)

123. What is Histaklut in the Ohr Elyon through the Achor?

The Ohr departs from the Kli and the Zivug is made in the degree above it, such as when it departs from Behina Gimel and the Zivug is made in Behina Bet. At that time the Achor of this Kli, which is Behina Bet, looks at the Ohr Elyon, meaning it receives from the He’arat Zivug there.

(Ohr Pnimi item 15, Sub Header “It looks”)

124. How will the Orot be extended from Keter to Hochma when they are so far from each other?

Their Komot equalize with one another and they are Panim be Panim by the Hizdakchut of the Aviut and the turning of the Panim downward.

(Ohr Pnimi item 35, par. “However, we must remember”)

125. What two kinds of inversions of the Panim are implemented in the degrees?

An Upper degree cannot dispense to the lower one except though Hishtavut with it, at which time they are close to one another. Hence, there is a measure of inversion of the Panim de Elyon to the measure of the Panim of the Tachton, and this is called Panim be Panim.

There are two Behinot of inversion of the Panim:

1. Every Kli is defined by its Behinat bestowal, by its nature, whether He’arat VAK or He’arat GAR. This is because Kli de Keter naturally administers VAK, not GAR.

Thus, when it dispenses to Hochma, whose Panim is GAR, the Keter must invert its Panim downward and its Achoraim upward to Behinat Panim, in order to equalize its Panim with the Panim de Hochma. It is similar in all the other Sefirot.

2. The second is the Hishtavut Koma, also named “inversion of the Panim downward”. For example, Komat Keter cannot administer to the degree of Hochma except through the Hizdakchut of the Aviut de Behina Dalet to Behina Gimel that extends Komat Hochma. In that state, Komat Keter is equal to the degree of Hochma, and the Keter dispenses its He’arah to the Hochma.

(Ohr Pnimi item 40, par. “The Masach”)

126. What causes the division of the Sefirot Hochma and Bina?

The inversion of the Panim de Kli de Hochma downward and the making of the Achor, which is He’arat VAK, into her Panim, like the Panim de Kli of Bina. By so doing, Hochma is divided into two Behinot, meaning administration of GAR and administration of VAK.

The Kli Hochma itself is considered administration of GAR, and the Kli de Bina, which received VAK de Hochma, is considered administration of VAK.

(Ohr Pnimi item 40, par. “Keep in mind”)

127. Why do all the Sefirot remain in Panim and Achor after Histalkut Aleph?

This is because once the Zivug stops form the highest Behina, from the Kli whose Ohr has emptied, the Reshimo returns to her place and the Kli returns its Panim to its place as in the beginning (see answer 122). Hence, all the Kelim remain in Behinat Panim and Achor after the completion of the Histalkut, meaning the Panim of the Tachton in the Achor of the Elyon.

(Item 18)

128. Why did Keter and Hochma remain Panim be Panim after Histalkut Aleph?

Because Behina Dalet did not leave a Reshimo. It is known that Behina Dalet serves as Panim to the Kli de Keter, which is the most Av in the Masach, called Panim. That which is not so Av is considered the Achor de Keter.

It is considered that its Panim is downward and equalizes with the Panim de Hochma since it has grown close to Behina Gimel of the Hochma. Even though Reshimo de Behina Dalet de Hitlabshut remains there, it is not enough to return the Panim de Kli de Keter as in the beginning. Also, this causes the Ohr Keter to remain in the Peh and not return in Hitpashtut Bet.

(Ohr Pnimi item 18)

129. Why is Keter Achor be Achor with the Ohr Elyon?

Because the Kli lacks its primary Reshimo, which is a Reshimo de Hamshacha, and the Reshimo de Hitlabshut that remains in it is considered the Achor de Kli de Keter. Also, her Ohr up in the Rosh stands with its Achoraim to the Anafim in the Guf.

(There)

130. What is the meaning of a Moment in spirituality?

See at the end of Histaklut Pnimit Part 1. It explains there that Spiritual Time is considered motion, and Spiritual Motion is considered a Hidush Tzura that is attained there. From that we understand that the slightest Shinui Tzura, the slightest there is, is called “A Moment”.

131. When is the Kli Malchut completed in Histalkut Aleph?

When the Ohr Malchut rose to Kli de Hochma, a distance of three degrees has been made between the Ohr and the Kli, and then the Kli darkened and was completed.

(Item 17 and Ohr Pnimi there)

132. When is Kli ZA completed in Histalkut Aleph?

When Ohr ZA rose to its Shoresh to the Rosh. This is because then a distance of three degrees without Ohr has been made between the Ohr and the Kli, hence the Kli was darkened and completed (see below answer 134).

(There)

133. Why is any less than three is considered filled?

This is so because up to three degrees, the Kli still receives from Orot Makifim. This is so because when Ohr Malchut ascends to ZA, Malchut receives one Makif. When it rises to Bina, she receives a second Makif, but when Ohr Malchut rises to Kli de Hochma, it no longer receives any He’arah, hence the Kli darkens and is completed.

(There)

134. Why is the ascent of ZA to Bina not considered remoteness of degree?

As long as there is some Ohr in a Kli, even though it is not its own Behina, it is not considered remoteness of degree. Hence, when Ohr ZA rises to Kli de Bina, at which time Ohr Malchut rises to Kli de ZA, it is still considered having Ohr Pnimi in its Kli.

However, afterwards, when Ohr ZA rose to Kli de Hochma, it is considered remoteness of one degree. When it rises to Kli de Keter, it is considered remoteness of two degrees, when the Kli still receives from Orot Makifim; it is still not completely darkened. Only when it rises to the Maatzil is it completely darkened and its Kli is completed.

(Items 50 and 27)

135.When was there Lo Matei in Keter for the first time?

In the Histalkut Orot de Hitpashtut Aleph, called Partzuf Keter. For this reason it is called Histalkut of the Ohr Keter.

(Ohr Pnimi item 6)

136. Why is Histalkut Aleph called Lo Matei in Keter?

See above answer 135.

137. Who causes the Lo Matei in Hitpashtut Bet every time?

The Bitush and Hakaa of Ohr Makif in Ohr Pnimi.

(Ohr Pnimi item 6)

138. Why were the Matei ve Lo Matei made into ten Orot and were not made into ten Kelim?

Because with respect to the Kli itself, there is only one Hizdakchut and one Histalkut here. This is so because in the end, there is only one Kli Malchut here, and no Kelim were added to the Kli Malchut by all these Histalkuiot (pl. for Histalkut). The Eser Sefirot that we discern are like one long Kli containing ten parts, not equal to each other.

(Item 22, and Ohr Pnimi there)

139.Why is the permanent Matei ve Lo Matei compared to a flame swaying here and there?

Because at the moment de Matei to Malchut and the Ohr departed from the Partzuf entirely, it immediately returned to being Matei in Keter, until the disappearance of the Ohr was like a flame swaying here and there.

(Ohr Pnimi item 49)

140. What is the ratio between ZON de Hochma and ZON de Bina?

Although they are discerned as one Koma, namely Koma de Behina Bet, they are still related as VAK relates to GAR. This is because ZON de Hochma are considered GAR and ZON de Bina are considered VAK de GAR.

It is like YESHSUT de Atzilut compared to AVI de Atzilut. The Zachar de Kli de Bina was born from Zivug ZON de Hochma when they turned their Panim downwards, meaning when they cancelled the He’arat GAR in them and received the Panim de VAK.

Hence, the Zachar was born in Behinat Achoraim de Hochma and in Behinat VAK. The Nekeva de Bina is Behinat GAR, which is a Reshimo without Ohr, and she receives all the Ohr in her through the Zachar, which is VAK, and for this reason the force of the Zachar is on her.

Also, the Kli Bina is also Behinat VAK de GAR in its Atzmut, in the form of “because He delighteth in mercy.” Thus, ZON de Bina are considered Behinat VAK de GAR.

(Ohr Pnimi item 40, par. “Keep in mind”)

141. How is Hesed emanated?

First it was Lo Matei in Keter. Due to the Bitush de Ohr Makif and Ohr Pnimi on each other, the ZON de Keter were purified, which are Behina Dalet and Behina Gimel to Behina Gimel and Behina Bet.

They gave them to the Hochma in Behinot ZON de Hochma, and then the Panim de Hochma returned to their place as in the beginning. Hence, ZON de Bina returned and rose to Hochma since VAK always join their GAR when they are disclosed.

Thus, now Hochma joined Bina into one degree. Consequently, the Ohr Hesed which is in Kli de Bina now receives He’arat Hochma, because of the unification of Hochma and Bina.

Hesed became great because it acquired He’arat Hochma. This means that it no longer needs to suck from the Kli de Bina to Behina Aleph in order to equalize with the Kli de Hesed, and the Ohr Hesed was lowered to the Kli de Hesed.

(Ohr Pnimi item 40, par. “Interpretation”)

142. What is Behinat Kli de Hesed?

It is Behinat Keter of the Hey Behinot de Ohr Hassadim, since KHB of the Ohr Hassadim is called HGT.

(Ohr Pnimi item 40, par. “Now you can thoroughly see”)

143. What is Behinat Ohr de Hesed?

It is evaluated as Behinat Ohr Hochma in Kli de Keter. This is because Hesed has only that He’arat Hochma that the general Ohr Hesed received while being in Kli de Bina.

Also, everything that if found in the general Ohr Hesed below the Ohr Hochma that it received, no longer belongs to the Sefirat Hesed, but to the six lower Sefirot below Hesed. Hence, the Hesed is considered Behinat Hochma in Kli de Keter, since its Kli is Behinat Keter, as written in answer 142.

(There)

144. What is the order of the emanation of the Ohr of Gevura?

This is the rule: the coming of the Ohr Hesed to its Kli causes being Matei in Keter. This is because then the ZON de Bina purified to Behina Aleph in order to be Panimbe Panim with the Kli of the Hesed.

For this reason the entire Komat Ohr Bina disappeared and four Orot de HB rose to the Keter. At that time they induced a new Zivug and Matei in Keter. You find that the Achoraim de Keter returned to its place as in the beginning, and He’arat GAR was prevented from the entire Partzuf.

Since the He’arat GAR stopped from the Ohr Hesed, it immediately becomes needy of its mother Bina in order to suck He’arat GAR from Kli de Bina. Hence, it rises to Bina and the Kli de Hesed turns its Panim downward, giving its remains, meaning everything below its own Behina, to Kli de Gevura.

(There)

145. What is the property of Sefirat Gevura?

Her Kli has the ratio of Hochma to Ohr de Hassadim. This is so because KHB de Hassadim are called HGT and her Ohr is Behinat VAK de He’arat Hochma in Hesed, which is as VAK de GAR compared to the Ohr Hesed.

It is like the Zachar de Kli de Bina, which is the Behinat VAK de GAR compared to Hochma (see answer 140). Thus, the property of Ohr Gevura compared to the Ohr Hesed is as the value of ZON de Bina compared to ZON de Hochma.

This is the meaning of “I am Understanding (Bina), Power (Gevura) is mine,” since their value is the same and there is no difference between them, but only in the measure of the Koma; one is Komat Behina Bet, and the other is Komat Behina Aleph.

(Ohr Pnimi item 40, par. “Now we shall explain”)

146. What is the difference between ZON de Bina and Sefirat Gevura?

See above answer 145.

147. What is the order of the emanation of the Ohr Tifferet?

After it returned to being Lo Matei in Keter, its Achoraim were cancelled on the GAR and ZON de Hochma returned to their place. Kli de Hochma turned its Panim without Hizdakchut and placed ZON de Bina to their place. After that ZON de Bina returned to Behina Aleph, and lowered the Ohr Hesed to its place.

This is because after the He’arat GAR returned to the Partzuf and Hesed acquired He’arat Hochma, it no longer needs its Ima Bina. At that time the Ohr Gevura rises to Hesed since when GAR reappears, its VAK immediately joins with it. In that state Kli de Gevura turns its Panim downward and places its residue, meaning every thing that is below Behinat Ohr Gevura, to the Kli Tifferet.

(Ohr Pnimi item 40, par. “Now we shall explain the order”)

148. What is the property of the Kli de Tifferet?

Its Kli is Behinat Bina of Ohr de Hassadim. Its Ohr is the Atzmut Ohr Hesed that was in Kli de Bina. This is because the Orot de Hesed and Gevura are only He’arot GAR and VAK de Hochma that the Ohr Hesed received, but the Tifferet is the Etzem of this Ohr of Hassadim. The value of the Sefira is as the value of the Daat that mates between Hochma and Bina, since it is Behinat Ohr Hesed in Kli de Bina, which is the Ohr Daat.

(There)

149. How is the Ohr Hesed different when it is in Bina from when it is in Tifferet?

The difference is in the value. It is like the difference between the Lower Daat and the Upper Daat. When Ohr Hesed is in Bina, it unites the HB into a single Partzuf, in the sense that it receives the He’arat Hochma from the same time Hochma and Bina returned to the first Partzuf.

When it is in Tifferet it is in the form of the Lower Daat, uniting all the Orot Hesed and Gevura into one in the sense that it receives He’arat Hesed from the same time Gevura rose to Hesed and united with it into a single Ohr. Because of that beginning, the uniting of Hochma and Gevura into one has been imprinted in it forever, since it cannot receive its Shefa from them in another way. It is like Upper Daat, which cannot receive He’arat Hochma except through Hochma and Bina to one Partzuf.

(Ohr Pnimi item 41, par. “Now we understand Sefirat Tifferet”)

150. What is Ohr Daat at its Shoresh?

It is a new upshot that emerged during the concealment of the Ohr Keter from the Partzuf de AB and the replacement of the Orot. Because the Ohr Hochma clothed in the Kli Keter, Ohr ZA ascended to clothe in Kli Bina to be emanated by the Hochma.

In so doing, two Behinot Ohr ZA emanated: The first relates to Partzuf Keter, when the Orot are in their actual place, at which time ZA was emanated by Bina, clothing in Kelim de VAK. The second relates to Partzuf Hochma, when the Orot changed their places. At that time the Ohr ZA was emanated by Hochma, clothing Kelim de GAR, meaning in Kli de Bina.

Hence, from here on all the Partzufim contain two Behinot ZA in every Partzuf. The Upper ZA, which acquired a place of GAR, is called Sefirat Daat, and the Lower ZA, standing in its actual place in VAK is called ZA.

(Ohr Pnimi item 41, par. “Now we have explained the Ohr Daat”)

151. What is the essence of Behinat ZA in the Hey Ktzavot?

From the perspective of the Ohr, which is the primary, Sefirat Tifferet is the essence of ZA. This is because the Ohr Tifferet is the Atzmut of the Ohr Hesed in Kli de Bina. For this reason it is called Vav ו with a Rosh, as Behinot GAR of Bina rest on it since it was in Kli de Bina.

However, from the perspective of the Kli, it is Sefirat Netzah, being the fourth tip in the five Ktzavot, opposite the fourth Behina in the Hey Behinot KHB ZA and Malchut. Thus you find that the ZA in the five Behinot is opposite the Netzah in the Hey Hassadim.

(There par. “From all”)

152. What are the Behinot RTS in ZAT?

Hesed and Gevura, which are opposite HB, are Behinat Rosh of the ZAT. Tifferet and Netzah are Behinat Toch of the ZAT. One is from the perspective of the Ohr, and the other is from the perspective of the Kli (see answer 151).

Hod, Yesod, Malchut, are the Behinat Sof of the ZAT since Hod is the fifth tip of the Hey Ktzavot, corresponding to Malchut in the Hey Behinot, and Yesod and Malchut extended from it.

(There)

153. What is the difference between Hesed and Gevura, and Tifferet?

Hesed and Gevura are not the Etzem Ohr Hesed, but He’arot Hochma and Bina that reached Hesed when it clothed in the Kli of Bina, but Tifferet is indeed the essence and the Atzmut of the Ohr Hesed.

(Ohr Pnimi item 41, par. “Therefore, Orot de HGT”)

154. Why is the essence of Ohr Hesed not clothed in the Sefirot of Hochma and Gevura?

It is because of the property of their Kelim. Kelim de Hesed and Gevura are Behinat Keter and Hochma, in which the Ohr Hesed has no Shoresh. This is so because it only clothed the Kli de Bina de GAR .

For this reason, the Atzmut Ohr Hesed cannot clothe in Behinat Hey Hassadim too, but in Kli de Tifferet, which is the Bina de Hey Hassadim, not in Hesed and Gevura, which are Keter and Hochma de Hey Hassadim.

Ohr Hesed never clothed Keter and Hochma, and therefore the Kelim de Hesed and Gevura only have He’arot Hochma and Bina that reached the reception of the Ohr Hesed when it was in Kli de Bina. Also, the Atzmut Ohr Hesed clothed in Kli de Tifferet.

(There)

155. How is Sefirat Netzah emanated?

When it returns to being Matei in Keter, when the dominion of the Achoraim de Keter returns as in the beginning and He’arat GAR is prevented from the entire Partzuf, Ohr Hesed departs to Bina once more. Its VAK is Matei in Gevura and the Ohr Tifferet too departs and returns to its Shoresh in the Kli Gevura, its VAK is given to the Kli de Netzah and Matei in Netzah.

(Ohr Pnimi item 42)

156. What is the attribute of Sefirat Netzah?

The Kli is the Atzmut of ZA since it is the fourth tip, opposite ZA of the Hey Behinot. Its Ohr is Behinat VAK from the Atzmut of the Ohr ZA, which is the Ohr Tifferet since after Ohr Tifferet concealed in its Shoresh in Gevura, Tifferet gave its VAK to Netzah (see answer 155).

(Ohr Pnimi item 42, par. “Now we shall understand Sefirat Netzah”)

157. What is the difference between HGT and NHY?

Even though every Behinat seven lower Sefirot is Behinat VAK, they still have He’arat GAR in them. Hence, as we discern two Behinot in GAR, GAR de VAK and VAK de VAK, so we have two Behinot in VAK, GAR de VAK and VAK de VAK.

This is so because HGT are considered GAR de VAK, and NHY are VAK de VAK. For this reason NHY are considered outside the Guf, as they are Behinat Ohr de Hassadim, lacking He’arat Hochma.

The entire sustenance of the Guf is only Ohr Hochma since it is the Atzmut of the Ohr Elyon. However, it is impossible that NHY will be completely emptied of He’arat Hochma since they would be completely cancelled.

Instead, there is a Behinat Reshimo de HGT in them, which means a minute He’arah, and for this reason the NHY are called Gimel Go Gimel. It means that the Reshimot of the Sefirot HGT are concealed in the three Sefirot NHY in a way that suffices for their sustenance.

158. What is the attribute of the Kli de Hod?

The Kli is Behinat Hesed, the fifth of the Hey Hassadim in the Hey Behinot, meaning Behina Dalet, which is Midatha Din. However, this is from the aspect of her being incorporated in ZA, and her Ohr is the remains of Netzah.

However, from the aspect of the Hitkalelut Netzah in Tifferet, the Ohr Netzah is then incorporated in He’arat GAR too from the Behinat Ohr Daat that shines in Tifferet. Hence, the Ohr Hod is considered merely Behinat He’arat GAR de Ohr Daat, and nothing of He’arat GAR de Hochma and Bina.

This is so because its entire He’arah extends from the connection of GAR and VAK de Ohr Tifferet, meaning the connection of Netzah with Tifferet after the He’arat GAR is extended to the Partzuf. You already know that the Ohr Tifferet is merely the Behinat Ohr Daat, and not from Hochma and Bina, whose place is in the Kelim de Hesed and Gevura.

(There)

159. What is Sefirat Yesod?

Its Kli is from Behinat Malchut since it extends from Hod, which is the Shoresh of Malchut of the Hey Hassadim, and the Ohr in it is mingled of Din and Rachamim. This is so because it has two Orot: The first is the remains of the Ohr that Hod gave it, which is Komat Malchut, which is Behinat Din. The second Ohr is the Hey that reached from the Zivug de ZON de Bina that the Hod illuminated for before it purified to Komat Malchut.

(Ohr Pnimi item 45, par. “Thus, the Kli de Yesod”)

160. In which Sefira did Ohr Malchut clothe?

Ohr Malchut clothed in the Kli Yesod. This is because after the Hod purified from Behina Aleph to Behinat Keter, the Koma educed on that Masach has only Komat Malchut, and then he gives it to the Kli de Yesod.

(Ohr Pnimi item 46, par. “That cessation”)

161. What is the Ohr that clothed in Kli Malchut?

The Ohr of the Dalet ד, surrounding the Truncated Vav ו inside the Hey ה that reached Yesod from Zivug ZON de Bina, is Behinat GAR without VAK, meaning without Ohr Hassadim. She descended from Yesod and clothed in Malchut.

(Ohr Pnimi item 47, par. “Now we shall explain the Zachar”)

162. What is the ratio between ZON de Hochma and ZON de Bina?

See above answer 140.

163. How many Behinot ZON are there in Hitpashtut Bet?

They are four Behinot ZON: ZON de Kli Keter, ZON de Kli Hochma, ZON de Kli Bina, and ZON de Kli de Yesod and Malchut.

164. What is the attribute of the four ZON couples of Hitpashtut Bet?

In the first two couples, which are ZON de Keter and ZON de Hochma, the Zecharim are more important than the Nekevot. This is because the Zachar de Keter is from Behina Dalet de Hitlabshut, but the Nekeva is only from Behina Gimel. The Zachar de Kli de Hochma is only from Behina Gimel, but the Nekeva de Kli de Hochma is from Behina Bet. Thus, the Zecharim are more important than the Nekevot.

However, in ZON de Kli de Bina, the Nekeva is greater than the Zachar. This is because the Zachar is Behinat VAK of Hochma and the Nekeva is Behinat GAR, as she is the Reshimo de Ohr Bina from the time of Hitpashtut Aleph.

ZON, however, that is in the Kli of Yesod, the Zachar is found to be greater than the Nekeva since the Zachar is the Truncated Vav inside the Hey, extending from Zivug Bina. It is given to Yesod from Sefirat Hod without Hizdakchut, but as mere He’arah, hence it is Behinat Hassadim de Behina Aleph, and also extends from a higher place than Zivug ZON de Bina.

Nevertheless, the Nekeva in Yesod is the residue of the Ohr Hod after its GAR disappeared and after it purified from Behina Aleph to Komat Malchut. Thus, it is found to be much lower than her Zachar.

(Ohr Pnimi item 40, par. “You find that there are four males”)

165. In which Behina did the Zivug stop and the Ohr of Hitpashtut Bet depart entirely?

When the Ohr Dalet in the Matei in Zivug ZON de Bina to Malchut. This is because the Masach has been entirely purified from all its Aviut until it equalized to Behinat Malchut of Rosh, considered that it rose to the Rosh, to the Maatzil, at which time all the Orot departed from the Partzuf.

(Ohr Pnimi item 46, par. “This Dalet”)

166. What is the second Behina of Hitpashtut Bet?

It is the Behinat perpetual Matei ve Lo Matei. Every time the Ohr Matei to Malchut, it immediately returns to be Matei in Keter, Gevura, Netzah, and Yesod, and Lo Matei in Hochma, Bina, and Hesed, Tifferet, Hod, and Malchut.

Afterwards, Keter returns to being in Lo Matei, and Matei in Hochma, Bina, and Hesed, Tifferet, Hod, and Malchut, and Lo Matei in Keter, Gevura, Netzah, and Yesod, and so on and so forth continually. This Behinat Hitpashtut of the perpetual Matei ve Lo Matei is called Partzuf SAG de AK, or Bina de AK.

(Ohr Pnimi item 47)

167. How was Partzuf SAG de AK emanated?

When it is Matei in Malchut de AB de AK, which is the Behina Aleph de Hitpashtut Bet, the Masach purifies entirely, and equalizes with Malchut of the Rosh, since the Hishtavut Tzura unites the spirituals into one. This Masach that rose to the Rosh consists of all the Reshimot of the Sefirot de Hitpashtut Bet.

These are five Orot: ZON de Hochma, Bina, and the Ohr Hesed that contains ZAT, which are all included in ZON de Keter. However, the Reshimo de Behina Gimel, which is Behinat Aviut of Hamshacha that was in Hitpashtut Bet, and is the last Behina here, disappeared like the last Behina of Partzuf Keter. This is the Behina Dalet that disappeared in Histalkut Aleph there.

The rule is that the last Behina does not leave a Reshimo, and this applies to every single Histalkut. Hence, only the Reshimo de Behina Bet remained here after the second Histalkut.

However, the Behinat Reshimo de Hitlabshut of Behina Gimel remained as well, as the Behina Dalet de Hitlabshut remained after Histalkut Aleph. This is so because only the Behinat Hamshacha is lost from each last Behina, but not the Behinat Hitlabshut.

Hence, these two Reshimot, Behina Gimel de Hitlabshut and Behina Bet, containing Behinat Hamshacha, caused two Upper Zivugim in the Rosh. It is similar to the two Zivugim de ZON de Keter after Histalkut Aleph, because they were incorporated in one another.

In the first Zivug, the Nekeva was incorporated in the Zachar in Behina Gimel. At that time Komat Eser Sefirot came out nearly in the Koma of the Upper Hochma. However, they still could not expand and descend below to the Guf since Behina Gimel is devoid of Hamshacha.

Afterwards, a second Zivug was made, where the Zachar was incorporated in the Nekeva in Behina Bet, at which time Eser Sefirot in Komat Bina extended. Now that she contains Behinat Hamshacha too, Malchut of this Komat Bina can expand from her and within her into Eser Sefirot and descend to the Guf.

At that time the above ZON descend to the Kli de Keter of the Guf, filled with Ohr from the above two Behinot Zivugim, and the perpetual Matei ve Lo Matei is made in them. Now, every time it is Matei to the Malchut, they return to the Keter, and this is called Partzuf SAG de AK.

(Ohr Pnimi item 47)

168. What are the ZON of Kelim de KHB?

The ZON de Kelim de KHB of AB de AK are all Behinat YH. The Zachar de Kli de Keter is Behinat Reshimo de Behina Dalet de Hitlabshut. Its Ohr extends from the first Zivug in the Rosh, but consists of the second Zivug of Rosh in the Ohr Hochma as well.

The Nekeva of the Kli de Keter is the Etzem Komat Hochma that expanded in Partzuf AB. Her Ohr is from the second Zivug of the Rosh, but she was contained in the first Zivug de Rosh too, in the Upper Ohr Keter.

In ZON de Kli de Hochma the Zachar is from the Zachar de Keter after it has purified to Behina Gimel. The Nekeva is from the Nekeva de Kli de Keter after she has purified to Behina Bet, and the entire GAR in the Partzuf extends only through these ZON de Hochma.

In ZON de Kli de Bina, the Zachar is born from the Zivug ZON de Hochma after they inverted the Panim from GAR to He’arat VAK. The Nekeva is the Behinat Reshimo that remained in Kli de Bina from the time of the first Histalkut.

(Items 50 and 51)

169. What are the names of ZON de KHB?

They are all called YH.

170. What are the Otiot that designate ZON and the Kelim of KHB?

Each of them is called Ot Yod, filled. The Zachar de Kli de Keter is called Yod, the Nekeva, Vav, and the Kli de Keter, Dalet. Also, the Zachar de Hochma is called Yod, the Nekeva, Vav, and the Kli de Hochma, Dalet.

In Bina, however, there is a difference: the Zachar is called Yod, the Nekeva is called Dalet, and the Kli does not merit a name, but the Ohr Hesed in it is called Vav.

(Item 53)

171. How many Behinot are there in Hitpashtut Bet?

Four Behinot ZON, three in KHB one ZON in Yesod.

(Item 54)

172. What is the meaning of Only He’arah, without giving Orot?

It is Ohr that is born by Zivug ZON for the purpose of a lower degree. However, giving Orot refers to an Ohr that hangs down and descends from Sefira to Sefira through the Hizdakchut of the Masach.

(Item 35)

173. Why did Hochma illuminate the Vav to Bina before the giving of the Orot?

It is because giving the seven Orot to the Bina was through Hizdakchut to Behina Aleph, but the Zachar de Bina that was emanated by Hochma was in Komat Behina Bet, but in the form of Achoraim. Hence, it administered it to the Kli Bina only in inverting of Panim to VAK, before it purified to Behina Aleph.

174. Why did Keter not give the Yod to Hochma from Behinat He’arah?

This is because the Achoraim of the Ohr Keter that stands under Malchut de Rosh and detains the influence of the Ohr Keter to Kli de GAR. However, after ZON de Keter purified and the Behinat Ohr Keter departed to its Shoresh, its Achoraim were cancelled, and their residue was given to Kli de Hochma, being ZON de Kli of Hochma.

175. When does Hesed need its mother and when does it not?

During the control of the Achoraim de Keter, which prevents He’arat GAR from the Partzuf and the two Sefirot Hochma and Bina are without Ohr, there is no He’arat GAR in Hesed. For this reason it needs its Ima Bina and rises to her to suck GAR from the place of Bina.

However, when Matei in the two Sefirot Hochma and Bina, there is He’arat GAR in the Partzuf, and Hesed has He’arat Hochma. At that time it does not need its mother and can come down to its own degree.

(Ohr Pnimi item 39, Sub Header “The seven sons”)

176. Why does Bina rise to Hochma before it gives the Ohr Hesed to Kli de Hesed?

Because of the manifestation of He’arat GAR in Kli de Hochma. As the Gadlut illuminated to the Hesed, so it extended the ZON de Bina to it and united with them into one Partzuf. Then Bina purified from Behina Bet to Behina Aleph in order to be Panim be Panim with the Kli Hesed, and placed the Ohr Hesed there.

177. How did the Hey de Zivug ZON of Bina reach the Kli Malchut?

Bina purified from Behina Bet to Behina Aleph to give the Ohr Hesed to the Kli de Hesed. At that time it placed the Hey that was born of her Zivug along with the Ohr Hesed there. Hesed gave to Gevura in Only He’arah before it departed to Kli de Bina, Gevura to Tifferet etc. until it reached her place to Yesod. He took the Vav in her and gave the Dalet to Malchut.

(Item 44, and Ohr Pnimi there)

178. What is the difference between the Ohr Hesed and the Hey from Zivug ZON de Bina?

Ohr Hesed is Behinat Ohr Panim. Its He’arah is from the Behinat Panim of Hochma, and the beginning of its emanation was also through ZON de Hochma. However, the Hey is from Behinat Achoraim since she was emanated by ZON de Kli of Bina, which are Behinat VAK de Hochma.

Yet, she contains Behinat GAR from Reshimo de Bina, though these GAR are dark since they are from Behinat Histalkut, hence, they are subordinate to the VAK of the Zachar.

(Ohr Pnimi item 43, par. “Now we can thoroughly understand”)

179. How is the Hey separated into two separated degrees?

When He’arat GAR returns to the Partzuf and Matei in Hod, the Ohr Yesod departed and rose to its Shoresh to He’arat GAR in Hod. Then the Truncated Vav rose along with it when they are united in one another, and the Ohr of the Dalet descended to the Malchut.

(Ohr Pnimi item 46, par. “The meaning of the words”)

180. Why can’t the Ohr Hesed be a Zachar to Bina?

Since the difference between VAK and GAR is great, it is utterly impossible that the Ohr Hesed, which is complete VAK, will be a Zachar to Behinat Bina, which is GAR.

(Ohr Pnimi item 51)

181. Why can’t the Ohr Hesed be a Nekeva to Bina?

Because the Ohr Hesed, which is ZA, is a Zachar at its origin de Ohr Yashar, and a Zachar does not become a Nekeva. In addition, their VAK and GAR cannot be in one degree.

(There)

182. Which Ohr descended to complement the Malchut?

Ot Dalet of the Hey de Zivug ZON de Bina complemented the Malchut de AB, which does not have an Ohr.

(Item 54)

183. What are the ZON in Yesod?

The Vav of the Hey de Zivug Bina that descended to the Yesod is the Zachar of Yesod, and the Ohr Malchut that received from the remains of Hod, which is the Nekeva.

(Item 54)

184. How did the Reshimo de Kli de Bina, which is GAR, become a Nekeva to the Yod that was born from the Zivug ZON de Hochma, which is VAK?

When she is only Behinat Reshimo that remained from the time of Histalkut Aleph, and she is without Ohr, she therefore equalizes with the Zachar that extends from the Zivug ZON de Hochma, which is filled with Ohr.

(Ohr Pnimi item 46, par. “However, here we must know”)

185. What are the five Hassadim and five Gevurot in the five Ktzavot?

Two Orot contain all the degrees. These are Ohr Hochma and Ohr Hassadim. Hence, the Hey Behinot, called KHB, ZA, and Malchut, are called by these names only when they are Ohr Hochma. However, when they are Ohr de Hassadim they are called Hey Ktzavot. This is so when they have Komat Ohr de Behina Aleph, but, when they have only Ohr Malchut, they are called Hey Gevurot.

(Ohr Pnimi item 60)

186. What are the five Hassadim and five Gevurot in Yesod?

There are two Orot in Yesod: One is the Behinat Truncated Vav, extending from Zivug ZON de Bina, and the other is the Behinat Ohr Malchut. It comes to it from the residue of the Hod after it purified from the Behina Aleph in it to Komat Malchut.

The five Hassadim were divided into two Behinot from this Hizdakchut, Komat Behina Aleph, and Komat Malchut. They are called Hey Hassadim when they are in Komat Behina Aleph, and they are called Hey Gevurot when they are in Komat Malchut.

Since Yesod received the Komat Malchut, it follows that Yesod received all Hey Gevurot together. It turns out that all Hey Ktzavot are incorporated in it in the Behinat Hey Gevurot that came to it from the remains of the Hod after it diminished to Komat Malchut.

For this reason the Yesod is called the general Hey Ktzavot, as they are all in it in the form of Gevurot. However, these five Gevurot in Yesod are sweetened in the Ohr Hassadim of the Truncated Vav that it received from ZON de Bina.

It received this Vav from Hod before it purified into Komat Malchut, hence it is still in a measure of Koma of Behina Aleph. Thus, the five Gevurot in Yesod are sweetened in the Ohr Hassadim in this Vav. It follows that only in Yesod are there five Hassadim and five Gevurot sweetened together.

(Ohr Pnimi item 46, par. “The meaning of the words”)

187. What is Matei in Keter de Hitpashtut Bet?

Two Komot: nearly Komat Keter and Komat Hochma, called ZON. They were extended by two Zivugim de Malchut of the Rosh, expanded and descended to Kli de Keter de Partzuf AB, called Hitpashtut Bet. They contain all the Sefirot below them in this Partzuf.

(Ohr Pnimi item 35, par. “Thus, the Zivugim”)

188. Why is it that when Matei in Keter, Lo Matei in Hochma and Bina?

Because the Ohr Achoraim of the Ohr Keter that remained in the Rosh and did not return to the Guf prevent He’arat GAR from the Partzuf. Hence, as long as its Reshimo shines by the force of its He’arah in Kli de Keter, you find that it is Lo Matei in Hochma and Bina, as they are from Behinat He’arat GAR.

(Ohr Pnimi item 40, par. “We must understand that”)

189. Why is it that when Matei in Hochma, Lo Matei in Bina?

Since the Orot de Bina are only VAK that were emanated by the Achoraim de Hochma when it turned its Panim downward. Thus, when de Matei in Hochma and the Panimde Kli de Hochma returned to its place as in the beginning, ZON de Bina instantly returned to their Behinat GAR, to the Kli de Hochma.

It is because the VAK and the GAR that come from one degree are difference from each other, but by a reason that compels them to. Hence, when the reason is cancelled they immediately return to their place.

(Ohr Pnimi item 40, par. “However, in order to procreate”)

190. Why is it that when Matei in Bina, Lo Matei in Hesed?

This is because Bina cannot dispense the Ohr Hesed before she is purified to Behina Aleph and before she turns her Panim downward. For this inversion of the Panim, the Ohr Bina must leave the Kli de Bina and Lo Matei in Bina. Hence, as much as it is Matei in Bina, it is Lo Matei in Hesed.

(Ohr Pnimi item 39, Sub Header “At that time”)

191. What is Matei in Hesed and in Tifferet?

Ohr de Hassadim in He’arat Hochma Matei to Kli de Hesed and Ohr He’arat Hochma alone is ascribed to the Hesed. It gives to Gevura anything below this He’arat Hochma, and the Ohr Hassadim in its Atzmut with He’arat GAR through the return of Gevura to Hesed is Matei to Kli de Tifferet.

(Ohr Pnimi item 40, par. “Now you can thoroughly see”, and Ohr Pnimi item 42, par. “Now we shall understand Sefirat Netzah”)

192. What is Matei in Keter Partzuf SAG de AK?

Two Komot. These are nearly Komat Hochma, and Komat Bina. They are called ZON for they were extended by two Zivugim in Malchut of the Rosh that expanded and descended from there to the Kli de Keter de Partzuf SAG.

(Ohr Pnimi item 47, par. “Let us explain the four couples”)

193. What is Matei in Hochma de SAG de AK?

ZON de Kli de Hochma de SAG were emanated by the inversion of the Panim de Kli de Keter. They are considered Behinat VAK de ZON de Keter. However, any He’arat GAR in Partzuf Bina comes from these ZON, which is because of the Reshimo de Ohr Bina that remained in the Kli Hochma from the time of Hitpashtut Bet. The value of these ZON de Hochma is similar to the value of ZON de Bina of Partzuf
AB.

(Ohr Pnimi item 47, par. “Now we shall explain the Zachar”)

194. What is Matei in Bina de SAG de AK?

They contain the Reshimot de Kli Bina of Partzuf AB and receive their He’arah from ZON de Kli de Hochma.

(Ohr Pnimi item 47, par. “Now we shall explain the Zachar”)

195. What is Matei in Hesed de SAG de AK?

The Ohr Hassadim in He’arat Bina and the Hey from Zivug ZON de Kli de Hochma.

(Ohr Pnimi item 47, par. “We could say”)

196. What is Matei in Hod and not Matei in Yesod de SAG de AK?

When de Matei He’arat GAR to the Kli de Hod, Ohr Yesod returns to it, which is Behinat VAK of that Ohr.

(There)

197. Why is it that when Matei in Keter, Gevura, Netzah, and Yesod, Lo Matei Hochma, Bina and Hesed, Tifferet, Hod, and Malchut de SAG de AK?

Because the Ohr Hochma that remained in the Rosh and did not return to this Hitpashtut de SAG turns its Achoraim to its Anafim in Kli de Keter. Because of these Achoraim de Hochma, ZON de Keter cannot dispense Behinat GAR to the Partzuf.

Hence, when the Ohr Matei in Keter, He’arat GAR is prevented from the entire Partzuf and only the Kelim de Behinat VAK shine, which are Gevura, Netzah, and Yesod. It is Lo Matei in Hochma, Bina, and Hesed, Tifferet, Hod, and Malchut, since their Panim are Behinat GAR.

(Ohr Pnimi item 47, par. “Now we shall explain the order”)

198. Why is it that when Matei in Hochma, Bina, and Hesed, Tifferet, Hod, and Malchut, Lo Matei in Keter, Gevura, Netzah, and Yesod de SAG de AK?

This is because each Sefira where He’arat GAR is Matei, its VAK, being in the Sefira below it, instantaneously return to it. When Matei in Hochma and Bina, He’arat GAR returns to the Partzuf and Matei in Hesed. Thus, its VAK in Gevura return to it. At that time Matei in Tifferet and VAK de Netzah return to it and Matei in Hod and VAK in Yesod return to Hod, and Matei in Malchut.

(Ohr Pnimi item 47, par. “We could say”)

199. Why is it that when Matei in Malchut de SAG de AK, it returns to being Matei in Keter, and so on and so forth?

This is because the reason for the Hizdakchut of the Masach de Behina Bet is because this Masach relies on the Achoraim de Bina, which stop the Hochma, as the Yod, Nun de Tzadik, which are opposite to one another. These Achoraim de Bina depend on a reason. They are not from Bina herself since Bina is Atzmut Hochma and these Achoraim of hers is because Bina de Ohr Yashar craves Hassadim, as it is written, “because He delighteth in mercy.”

Hence, in order to be able to extend Hassadim, she turned her Achoraim to the Ohr Hochma. Thus you find that the lack of Hassadim is the reason for the Achoraim de Bina.

It follows, that when the Zivug was made on the Masach de Behina Bet and the Ohr is poured to the Partzuf, Bina already has an abundance of Ohr Hassadim. At that time the Achoraim de Ima are cancelled since she did not prefer the Ohr Hassadim to the Ohr Hochma, but when she was devoid of Hassadim.

However, once she has Hassadim abundantly, she turns herself back to the Ohr Hochma, canceling her Achoraim. At that time the Masach that relies on her Achoraim is purified too, as its force of detainment weakens, though it does not purify instantaneously, but gradually.

First it is Lo Matei in Keter, Matei in Hochma and Bina, and He’arat GAR returns to the Partzuf. This He’arah was by inversion of the Panim and not by Hizdakchut.

Afterwards, ZON de Keter purified from Behina Gimel and Behina Bet to Behina Bet and Behina Aleph. The Ohr Hesed was given to the Kli of Hochma, and from there to the Kelim de VAK, and the Kelim de Panim illuminated. These are Hesed, Tifferet, Hod, and Malchut.

In other words, it is in the form of Matei ve Lo Matei as it was in Partzuf AB, until the Ohr reached Malchut. At that time the Masach purified and all the Ohr stopped from the Partzuf. The Masach that consists of all the Reshimot rises to the Kli of Keter and Bina feels a lack of Hassadim once more.

For this reason she returns her Achoraim to Hochma and the Masach de Behina Bet recovers as in the beginning. Once again it draws the Koma of Behina Bet to the Keter and the Ohr Hassadim returns to fill the Partzuf abundantly. At that time Bina cancels her Achoraim and the Masach weakens once more, and so on and so forth continuously.

(Ohr Pnimi item 47, par. “The reason for it”)

200. Why does the Masach de Behina Bet rely on the Achoraim de Bina?

Because indeed, there is only Kli Malchut here. The Tzimtzum and the Masach do not apply to any Behina of the Upper nine at all. The whole issue of the Masach that rose to the first Behinot was only because of the ascent and the Hizdakchut Behinat Malchut that equalized them in her measure of Aviut.

Hence, when the Masach rose to Bina, it means that it acquired Behinat Achoraim de Bina to its Behinat detainment on the Malchut that rose there. However, afterwards, in the Partzufim below this Partzuf SAG, the Behinat Malchut already mingled with the Etzem of the first nine Sefirot in a way that the Behinat Tzimtzum itself rests on them. In that state the Masach does not rely on the Achoraim de Bina, but the force of the Tzimtzum itself rests on it, even in Masach de Behina Aleph.

201. Why are the Eser Sefirot de Rosh always called GAR, and the Eser Sefirot de Guf named “The Seven Lower Sefirot”?

You see in the order of the concatenation of the Partzuf that the Ohr Keter of the Partzuf Elyon remains concealed in the Rosh. it does not return to the Partzuf Tachton. This is so because the Ohr Keter of Partzuf Keter de AK did not return to Partzuf AB de AK and Keter de Partzuf AB received only Behinat VAK from it.

Also, the Keter de Partzuf AB remained concealed and did not return to Partzuf SAG de AK. Keter de Partzuf SAG receives only VAK from it, and so on in all the Partzufim.

It is known the gist of the Partzuf is discerned only by the Upper Sefira. since the Partzuf Tachton has only VAK of the Upper Sefira, all of it is therefore considered as VAK with respect to the Elyon.

Also, you know that these GAR of the Upper Sefira that are missing to the Tachton remained standing in the Rosh under Malchut of the Rosh. Ohr Keter that is missing in Partzuf AB remained there under the Malchut of the Rosh, and Ohr Keter de AB that did not return to Partzuf AB remained standing under the Malchut of the Rosh.

Thus, the whole difference between the Rosh and the Guf is only in the GAR, as VAK reach the Guf by the Keter de Guf that receives VAK from the Ohr Keter that remains in the Rosh. For this reason we called every Rosh, GAR, and the Guf, VAK or ZAT, since that is the whole difference between them.

202. Why is every Partzuf Tachton considered Behinat VAK with respect to its Elyon?

This has already been explained above in answer 201.

Each Tachton lacks the GAR of the Upper Sefira de Elyon. For this reason it is considered VAK de Elyon, as the gist of the Partzuf is the highest Sefira in it. This is with respect to the Elyon, but in itself, it has the entire Eser Sefirot.

For example, Partzuf AB has He’arat VAK de Keter of the Partzuf Keter, hence it is considered VAK. However, for itself, the highest Sefira in it is Hochma, not Keter, and he has complete GAR de Hochma. Also, Partzuf Bina has VAK of the Upper Sefira de Partzuf AB, which is Hochma, but it has complete GAR from its own highest Sefira, and it is likewise in all of them.