120) Now, the MA Hadash turned into an independent world like the Nikudim.
Each Partzuf in the world of AK emerged on one pair of Reshimot (e.g. Dalet/Dalet etc.). As was already stated, the Nekudot de SAG under the Tabur also received Reshimot Dalet/Gimel from the NHYM de Galgalta in addition to those upon which this Partzuf emerged.
Thus, there are two kinds of Reshimot under the Tabur: the Bet de Hitlabshut – Alef de Aviut, and Dalet de Hitlabshut – Gimel de Aviut. The first brought forth the world of Nikudim in Katnut, whereas the second gave rise to a series of Partzufim similar to AB-SAG. The world of Atzilut emerged on Alef de Hitlabshut – Shoresh de Aviut, although the Reshimo Dalet-Gimel remains.
Therefore, a second desire emerges in the Masach, which also rises to Rosh de SAG: to receive light from Dalet-Gimel. Therefore, as with the Nikudim, the world of Atzilut also initially emerges in Katnut, and then wants to pass to Gadlut.
The luminescence of ZON de AK through the Tabur and Yesod in the Gar de Nikudim returned Malchut from Bina to its place, i.e., from the Nikvey Eynaim to the Peh. Thus, all levels of the world of Nikudim emerged in Gadlut, but later, as we know, they disappeared, broke, and the light exited them. TB returned to its place; Behina Dalet joined the Masach.
The state of Gadlut, which happened in the world of Nikudim, also took place in Atzilut, although according to the laws that prevented the vessels from breaking.
121) Therefore, as in the world of Nikudim, the two forces also rule in MA Hadash, which emerged from Metzah: Katnut and Gadlut, i.e., first Katnut on Hitlabshut Alef (ZA,) called the HaGaT, and Malchut (Shoresh) de Aviut, called NHY, due to the appearance of “three lines” in it. The three lines are the right line (Netzah), the left line (Hod) and the middle line (Yesod). However, since there is only the Behinat Hitlabshut without the Aviut in the Behina Alef, it has no Kelim, so the level of the HaGaT, for the lack of its own vessels, uses the Kelim de NHY. Such a Partzuf is called an Ubar (embryo). Then it grows to the Aviut Alef and receives the name of Katan (small). Upon reaching the Aviut Gimel, it enters Gadlut.
There were only two states in the world of Nikudim: Katnut and Gadlut; and three – in Atzilut. Gadlut was instantly born in AK. The world of Nikudim is called ZA or the HaGaT; the world of Atzilut is first called Ubar or NHY, then Katan (ZA), or HaGaT-NHY. In Gadlut, it is called HaBaD-HaGaT-NHY, the Aviut Bet-Gimel-Dalet. When the Partzuf is born in the state of Ubar, it has Aviut de Shoresh, the vessel of Keter and the lights Nefesh and Ruach.
So where is the Ohr Ruach? It turns out to be together with Ohr Nefesh. However, it is true that Malchut hides inside the Ubar, for Reshimo Dalet-Gimel, on which a Zivug was not made, is still there. Later on, in the state of Aviut de Shoresh, the Ubar receives light from the previous Partzuf and grows to Aviut Alef, while the screen descends from the Metzah to Nikvey Eynaim (de Eynaim). The Partzuf in this state is called Katan. If the screen descends lower, the Partzuf will be in Gadlut, gradually passing from Aviut Bet to Gimel and then to Dalet.
When a Partzuf is born, it means that a screen is born, no more. Desires are created by the Creator, while the light preceded the desires. Now only the intention to receive for the sake of the Creator is brought forth. The screen is an inversion of what I may do with the pleasure I can feel. The entire ladder, from us to the Creator, is graduated in accordance with the screens – from 0%, the lowest level, up to 100%, the highest level. The Partzuf is a measure of the screen’s reaction to the Upper Light. After its birth, the Partzuf instantly descends to its place according to its screen. In TB, only GE (the vessels of bestowal) are used in all the states of the Partzuf from Shoresh to Dalet.
122) After its birth in Katnut, the Partzuf raises MAN for the second time in the Rosh de SAG, and is called the Ibur Bet (the 2nd conception). There it receives Mochin, i.e., the light AB-SAG of the world of AK. Then Behina Dalet descends from Nikvey Eynaim to its place in Peh de Rosh. A Zivug on Behina Dalet gives birth to 10 Sefirot de Keter. The vessels of AHP return to its place in the Rosh. Thus, the Partzuf is extended to 10 Sefirot (both the vessels and the lights). This light is called the Mochin deGadlut of the Partzuf. This is how the first Partzuf of the world of Atzilut, called Keter or Atik de Atzilut, emerged.
The name Atik derives from the word “Ne’etak”, i.e., isolated from the rest of the lower Partzufim. It is a kind of intermediary between the worlds of AK and Atzilut. Atik works according to the laws of TA, but dresses in “Searot” (the outer Partzufim), which is already in Rosh de SAG and is perceived by other Partzufim as the Partzuf that exists according to the laws of TB. Concerning Galgalta, the Atik is on the level of Hochma, since it emerges on Reshimo Dalet-Gimel. This corresponds to the Partzuf AB (Hochma de Galgalta). As regards the world of Atzilut, it is the first Partzuf of the level of Keter, which initiates the entire network of Partzufim of the world of Atzilut, to which it will bestow.
In fact, Keter de Atzilut is not Atik, which is so isolated and concealed that it is practically unable to contact any other Partzuf. It passes its functions to the second Partzuf of the world of Atzilut –Arich Anpin, which is in fact Keter and carries out all corrections of the vessels.
Four out of 6 volumes of “The Study of the Ten Sefirot” speak about the world of Atzilut. The general control of the entire Universe, the connection between the souls and the Creator, originates there. Almost nothing is said about Atik, since it, as it were, has nothing to do with the world of Atzilut. Actually, Atzilut begins with Arich Anpin, which, as regards all the other Partzufim, plays the role of Galgalta of the world of AK. All the Partzufim of the world of Atzilut are also dressed on it.
123) You already know that, after the breaking of the vessels, all the AHP fell again from their level to the one below. The AHP of Keter de Nikudim is now on the level of the GE de Hochma. The AHP of Hochma is on the level of GE de Bina, and so on. Now, during Ibur Bet, i.e., in Gadlut of the Partzuf Atik, its AHP rose, with GE de Hochma, and was corrected together. The GE de Hochma reached Behinat Ibur Alef.
When a Partzuf is born in Katnut, its AHP do not receive the light and are inside GE of the lower level. As the upper Partzuf starts lifting its AHP and filling them with light, the Reshimot GE of the lower still unborn Partzuf rise together with them. The AHP of the upper Partzuf prepare a place for the birth of this Partzuf. The upper Partzuf passes through Ibur Bet, while GE of the lower Partzuf pass through Ibur Alef.
Thus, the fall of each AHP by one level created an opportunity, with their return to the original level, to elevate and correct GE of the lower level, in other words, their fall allowed GE of the lower Partzuf to enter Ibur Alef, while the upper Partzuf entered Ibur Bet.
After the breaking of the vessels in the world of Nikudim, the egoistic desires without a screen (Reshimot) remained. They cannot come out of that state by themselves. Because there are Reshimot of the GE of the following Partzuf in all the fallen AHP, it becomes possible to correct the GE of the lower Partzuf during the rise and correction of the AHP. The miracle of TB and the breaking of the vessels lie in this process.
124) After the GE de Hochma pass through the Ibur and the Yenika (Ibur Alef, Katnut), Hochma passes to Ibur Bet, so as to receive the Mochin de Gadlut. Then Behina Gimel descends to the Peh de Rosh, and a Zivug on it forms all the 10 Sefirot de Hochma; its AHP rises and accomplishes this level. In this way, the Gadlut of the second Partzuf de Atzilut, called the Arich Anpin, emerged.
The transition to Gadlut happens with the help of the light AB-SAG, which allows the acquisition of a screen and begins to work with the vessels of reception (the AHP). Arich Anpin means a long face. Hochma symbolizes a face. “Long” suggests that there is a lot of Ohr Hochma in Arich Anpin, unlike in ZA (small face), where there is just a little Ohr Hochma. When the creation begins to understand the Creator’s greatness with the help of the light AB-SAG, it starts working with the previously unused vessels of reception.
125) The vessels of GE de Bina rose together with the AHP de Arich Anpin and received Ibur Alef and Yenika there. Then they rose to the Rosh de Arich Anpin for Ibur Bet, lifted their AHP and received the Mochin de Gadlut. Next, the Partzuf of Bina began using all of its 10 Sefirot, both the vessels and the lights. This third Partzuf of the world of Atzilut is called Aba ve Ima and YESHSUT, where Aba ve Ima are Gar de Bina and YESHSUT is Zat de Bina.
GE has Aviut Shoresh and Alef. When the Partzuf passes all the stages of the screen's formation, Shoresh, Alef, Bet, Gimel and Dalet of the Aviut de Shoresh, it constitutes conception. Then the screen emerges on Shoresh, Alef, Bet, Gimel, and Dalet of Aviut de Alef. This is the Yenika and the birth of the Partzuf in Katnut, i.e., the use of only the GE (the Aviut Shoresh and Alef). Then this Partzuf rises again to the Rosh of the previous one. This is a stage of Ibur Bet (the second conception). Then, it lifts its AHP and receives Mochin de Gadlut, i.e., the full 10 Sefirot.
126) GE de ZON rose together with AHP de Aba ve Ima and YESHSUT and received Ibur Alef and Yenika there. Thus, the Partzuf ZON was completed and reached the level of Vak de ZA and Nekudah de Nukvah. So all five Partzufim of the world of MA Hadash or Atzilut are in its minimal state: Atik, Arich Anpin, Aba ve Ima and ZON.
The Partzuf Atik emerged on the level of Keter, Arich Anpin – on the level of Hochma; Aba ve Ima is on the level of Bina and the ZON is on the level of Vak and Nekudah, i.e., ZA and Malchut. There cannot be any descent of these five levels. No actions of the lower Partzufim can reach Atik, Arich Anpin and Aba ve Ima, so they are unable to spoil them. As far as ZA and Nukvah are concerned, as they achieve Gadlut, the actions of the lower spiritual objects (the souls) can reach only their AHP, but not their GE.
The lower objects are the souls in the AHP de ZON of the world of Atzilut. They cannot correct themselves, but can raise MAN to ZON de Atzilut, which raise their AHP. As MAN makes a Zivug on them, it simultaneously gives birth to Katnut of the particular soul.
The task consists in providing the broken vessels with a new screen and gradually filling them with light. This work is carried out from downward up. It starts with the less egoistic vessels and ends with the coarsest and most egoistic, i.e., proceeds from the easy-to-correct vessels to the most difficult. The work begins with the birth of the world of Atzilut.
After the vessels break, the screen ascends to Rosh de SAG and makes a Zivug de Haka’a on the purest Reshimot, which results in the emergence of the first Partzuf Atik. Then Atik makes a Zivug on the purest Reshimot, which leads to the emergence of Arich Anpin. Arich Anpin takes the purest of the remaining Reshimot and makes a Zivug on them, which creates the Partzuf Aba ve Ima. From the remaining Reshimot, Aba ve Ima create the ZON.
After that, a Zivug could be made on no more pure Reshimot. Only the Reshimot that can lead to Katnut of the world of Atzilut are activated. Similarly, Katnut of the world of Nikudim was created in its own time. These worlds resemble one another; the difference being that Atzilut is constructed so that the vessels in it cannot break.
Actually, there are 12 Partzufim in the world of Atzilut. Each of them is divided into two parts: up and down, left and right, etc. All these intermediate states are created for using the AHP to the maximum, correcting them without breaking the vessels.
How can the AHP be used after the breaking of the vessels, when they are forbidden to use? TA and TB must not be violated. However, TA is in effect forever, while TB - only during 6000 levels. The entire process of correction is controlled by TB. What is the meaning of Tzimtzum Bet? Out of five desires, only Keter and Hochma, which are almost unselfish, may be used. The three remaining desires, Bina, ZA, and Malchut, i.e., the AHP, are not to be used for their egoistic nature; they require great willpower, a very strong screen.
After TB, the Kelim that have no strength to work with the egoistic vessels emerge. Nevertheless, the desires do not disappear. It is only possible to forbid their use. The desires of GE may be used only within certain limits. When you are in Katnut, you do not receive anything and enjoy only the equivalence of properties with the Creator. You are similar to the Creator – that is a lot, but insufficient for fulfilling the Purpose of Creation, which is being filled with the light of Hochma. To achieve that, you need to have the vessels of reception. Such an opportunity is yet unavailable to you.
The only solution is to use the egoistic vessels of the AHP, including them in the altruistic GE. However, the vessels of AHP want to receive Ohr Hochma exclusively, which is forbidden. Only the light of Hassadim may be received. However, when the light of Hochma is pushed away, a small amount of it enters the vessels. The AHP may be used only if they are lifted above the Parsa. If all the AHP in the world of Nikudim were lifted above the Parsa, and the light of Hochma received in 10 Sefirot formed in this manner, the vessels would not have broken. The AHP can be lifted and filled with light only if this light will be passed on to the lower Partzuf. That is one of corrections made by the world of Atzilut.
Raising MAN, filling the lower Partzufim with light, in answer to a request for correction, corrects the broken vessels, from which they receive portions of the light. Thus, the system of spreading and receiving (Kabbalah) light emerges in the spiritual world. Similarly, one can come to reveal the Creator only in a group of those who wish to be corrected by joining the system of circulation of Kabbalah.
Desires are constant; they are our very essence created by the Creator. We cannot change ourselves, but we can modify our intentions. There is no need to work on actions, only on the intentions that accompany them. The purpose of your actions is either your own good feeling, the health of your family, money, or the reward to be received from the Creator in the world to come – all this remains within the limits of your egoism.
It is a very different matter if the Creator endows you with an opportunity to realize His greatness to such an extent that, whatever you do, is only for His sake. This requires the Creator’s revelation. Only constant, persistent, work with books and in a group under the guidance of a true Teacher can attract the Surrounding Light and lead to the Creator’s revelation. The spiritual path does not begin with an action, but with inner reflection.
Nothing disappears in the spiritual realm. This rule applies to the souls. Today I am on a certain level, tomorrow I will pass to another. All my previous states are included in this new one. Today I can still remember what happened 20 years ago. The past states are rather lit up by today’s condition. The light that shines in the present also fills the past.
In the Gmar Tikkun, all the previous states are condensed into one big Partzuf filled completely with light. All the successive vessels give additional desires to those preceding them so that each time they receive a more powerful light.
All the screens broke together with the vessels. During the correction, they start growing from zero to 100%. New desires for which you do not have a screen are added to provide for passage to the next level, whereas the previous one has exhausted itself. Such a state is called a fall. A moment ago, you were in a wonderful state, you had a screen, but now you “have fallen”. You were given more egoistic desires; hence, you do not want anything spiritual.
In this state, some serious inner work must be done in order to acquire a new screen, which will allow you to receive an even more powerful light. The work on the screen consists only in active studies.
At the first encounter with “The Preface to the Wisdom of Kabbalah”, the human brain cannot comprehend all the information; it creates confusion, especially while studying the world of the Nikudim, then Atzilut and so on. One should stop for a while, contemplate about the things heard and perhaps review the previous chapters. Listening to audio cassettes is highly recommended. Gradually the material settles down and is absorbed, because building the spiritual vessels (and that is exactly what happens to you), requires time and efforts.
127) The Partzufim “dress” one onto the other in the following way: although Atik de Atzilut emerged from the Rosh de SAG of the world of AK, it cannot dress onto SAG from the Peh to the Tabur, but only under the Tabur, since above it, the power of the TA rules entirely.
It is also known that the Partzuf Atik (its alternative name is Akudim) is essentially the first Rosh of the world of Atzilut, where the TB does not rule yet; so, in principle, it can dress onto the AK above the Tabur. However, TB comes into effect in the Rosh de Atik with regard to the subsequent Partzufim of Atzilut; hence, Atik dresses onto AK only under the Tabur.
The level of Atik stretches from the Tabur to the Sium de AK, i.e., above the point of our world. This refers to Atik itself. As far as its connection with the rest of the Partzufim of the world of Atzilut is concerned, it is considered to be ruled by TB; from this point of view its feet end above the Parsa de Atzilut (new Sium of TB).
Therefore, there are two kinds of Atik: one abides by the laws of TA, while the other obeys TB. All the other Partzufim of the world of Atzilut born after Atik submit to the laws of TB. Atik contains all information about all the Partzufim that follow it, down to our world.
All the Partzufim of the world of Atzilut emerged in the state of Katnut. They do not require the light of Hochma, although they can pass to Gadlut at any time, receive this light through a request of the lower Partzufim, and transfer it to them.
Out of all the Reshimot left from the breaking of the vessels, Partzuf Atik selects the purest, the best, and makes a Zivug on the level of Keter. As Atik reaches its ultimate state, it transfers only the Ohr Hochma and gives birth to the Partzuf Arich Anpin. Similarly, Arich Anpin chooses the purest Reshimot related to Bina and creates the Partzuf Aba ve Ima.
128) The second Partzuf of the world of Atzilut is called Arich Anpin. It emerges from the Peh de Rosh of the Partzuf Atik and dresses onto its seven lower Sefirot, which end above the Parsade Atzilut. The third Partzuf of the world of Atzilut, called Aba ve Ima, emerges from the Peh de Rosh of Arich Anpin and ends above the Tabur de Arich Anpin. The fourth and fifth Partzufim of the world of Atzilut, called ZON, stretch from the Tabur de Arich Anpin to the Sium de Arich Anpin, i.e., above the Parsa de Atzilut.
Atik emerges from the Metzah of Rosh de SAG and under the influence of TA spreads from the Tabur de Galgalta down to its Sium. TA can no longer affect the Partzufim of the world of Atzilut. Atik is created according to the laws of TA, since it receives light from the Partzufim of the world of AK (created according to the laws of TA), but it then transforms the light for the lower Partzufim, ruled by TB.
Arich Anpin, born from the Atik, spreads from the Peh de Rosh de Atik down to the Parsa. The third Partzuf of the world of Atzilut, called Aba ve Ima, emerges from the Peh de Rosh of Arich Anpin and ends at the level of the Tabur de Arich Anpin. Aba ve Ima, i.e., Bina de Atzilut, gives birth to two Partzufim that can be viewed as one: ZA and Malchut or the ZON. This Partzuf dresses onto ZON de Arich Anpin and reaches the Parsa.
Later on we will study how the world of Atzilut changes, affected by the upper and the lower spiritual objects. Stimulation from above is expressed in holidays, Sabbaths, the beginnings of months, which appear regardless of what happens below in the worlds of the BYA. Stimulation from below comes from the souls in the worlds of BYA, which demand from Atzilut to be elevated, corrected, and filled with light. In this case, Atzilut is obliged to react to the request from below. This reaction includes the reception of light from above and passing it on down.
As in the world of Nikudim, there are six upper Sefirot of ZA called HaBaD-HaGaT in Atzilut be Katnut. Only one Sefira, Keter de Malchut, is above the Parsa, while the three lower Sefirot (NHY) of ZA and nine lower Sefirot of Malchut (from Hochma to Malchut de Malchut) are under the Parsa.
As was already stated, Malchut did not have its own Sefirot before TB; it was just a point. Because of TB, Malchut rose and received all the Sefirot that are now below it (the lower third of Tifferet, Netzah, Hod and Yesod), turning into an independent Partzuf. Then, these four Sefirot are restructured into the 10 according to special laws.
A Sefira is a certain property of the Creator that Malchut takes as firm and unchanging. The Sefira Da’at is a request that ZA and Malchut raise to Bina in order to receive the Ohr Hochma. The Sefira Da’at has no constant place of its own; it constitutes the 'desire to receive' Ohr Hochma, which Bina feels owing to the request of the ZON. As soon as ZA starts breaking up, its request to Bina gradually begins to subside: first, Sefira Keter is lost, then Hochma etc., until the last one finally disappears.
129) You should know that as each level of the five Partzufim of MA Hadash emerged, it sorted out and added a certain part of the Kelim de Nikudim, which turned into Nukvah (that, which asks to be filled with the light) as regards this particular level. Therefore, Atik attached all the Gar de Nikudim that remained intact upon breaking of the vessels, i.e., the GE, the upper halves of each level.
Thus, the Partzuf Atik added to itself only the upper halves of Keter, Hochma and Bina (Aba ve Ima), and the seven Ketarim of the seven lower Sefirot. All the parts added to Atik received the names MA and BON de Atik de Atzilut. MA is the giving part in Atik called Zachar (male essence). BON is the receiving part in Atik called the Nekeva (female essence). With regard to one another, they are the Panim (Atik de MA – Ma de Atik) and the Achoraim (Atik de BON and BON de Atik).
In general, all the Partzufim of the world of Atzilut are built similarly. All the vessels of Atzilut that emerged from a Zivug on Reshimot Alef/Shoresh, i.e., its own Sefirot Keter, Hochma etc., form the right line of Atzilut have light, and are called MA and Zachar.
Each of these Sefirot (Partzufim) takes the broken, empty and eliminated vessels from the world of Nikudim and builds the left line out of them, which requires correction and filling with light. These vessels are called BON or the Nukvah.
Thus, the world of Atzilut contains five pair of the Partzufim (actually, there are six of them; we will study that in detail in “The Study of the Ten Sefirot”). These are Atik and its Nukvah (Keter), Arich Anpin and Nukvah (Hochma), Aba (Zachar) ve Ima (Nukvah) – the Partzuf Gar de Bina, Israel Saba (Zachar) ve Tvunah (Nukvah) (YESHSUT) – the Partzuf Zat de Bina,ZA and its Nukvah and also Malchut, for which the souls that require correction play the role of Nukvah.
Tvunah is a part of Bina, in which a root of the future Sefira (or Partzuf) – ZA emerges. In other words, this part of Bina can be called a womb. In Hebrew, it is called exactly so: “Rechem”. This is a place of a Zivug, conception, and birth.
Atik, which has nothing to do with the breaking of the vessels, selects and attaches to itself the entire vessels of GE de Keter and Aba ve Ima (left empty after the breaking) and commits itself to filling them with its light. The world of Atzilut is in fact Nikudim; only it has a special system of protection against the breaking of the vessels. This system is based on the reception of small portions of light by large vessels. The Sefira, which was in the world of Nikudim, now turns into a whole Partzuf in Atzilut. The force of resistance to egoism will be a lot more powerful than this egoism.
Any giving part of the Partzuf is called MA and the receiving – BON. However, in the world of AK, the Ohr Hochma shines in MA and BON, while in Atzilut – the Ohr Hassadim. The world of Atzilut is called giving, Zachar, the correcting and male part. Concerning Atzilut, the world of Nikudim is called Nekeva. It receives, is corrected, with the help of Atzilut.
It is not the case that every upper vessel will be called giving, and the subsequent one receiving. For instance, Bina does not want to receive anything, so is it MA or BON? Only the ZA and Malchut (Nukvah) may be called the MA and the BON. If the giver and the receiver face one another, they are both ready: the one to bestow, the other to receive the light.
If we speak of transferring the light of Hassadim, the notions “right” and “left” arise, since the Ohr Hassadim provides the breadth of spiritual attainment, not the height. Where there is an abundance of Ohr Hassadim, it is defined as “right”; where there is only a little of it, it is called “left”.
130) The Partzuf Arich Anpin (the level of Hochma) sorted and attached to itself the lower half of the Keter de Nikudim, i.e., the AHP de Keter, which were on the lowest level (Hochma and Bina, Aba ve Ima) of the world of Nikudim. Arich Anpin turned these AHP into its Nukvah. MA (Zachar) de Arich Anpin is on the right, while its Nukvah (BON) is on the left.
The Partzuf Atik did not attach the lower part (AHP) of the Keter de Nikudim to itself, since it corresponds to the first Rosh of the world of Nikudim, and its level is very high. Hence, only Gar de Keter and Gar de Aba ve Ima were attached to it, i.e., the vessels unspoiled during the breaking of the vessels. This cannot be said about the AHP de Keter that fell to a lower level during Katnut and then returned to its place during Gadlut by merging with Keter. When the vessels broke, the AHP fell again and disappeared. Therefore, only Arich Anpin, but not Atik, can attach the AHP de Keter to itself.
Only the light and the vessel exist; but there are countless varieties of their combinations and interactions. Only man who reached this level can clearly confirm or deny it. We know too little. It is just a figment of our imagination. No Kabbalist ever made a point of describing everything. They wrote their books so that we could ascend and feel it for ourselves, and not just spend time reading thick bulky volumes. We can exist in our world, and then start researching nature, whereas in the spiritual world, we must first attain it and only then start living in it. Spirituality is attained through perception.
131) The Partzuf Aba ve Ima de MA Hadash on the level of Bina sorted out and attached to itself the lower part of Partzuf Hochma-Bina of the world of Nikudim, i.e., their AHP, which were on the level of the Zat de Nikudim. Then, during the Gadlut de Nikudim, they rose to join GE de Aba ve Ima.
However, as the vessels broke, these AHP fell to the Zat de Nikudim and disappeared. These broken vessels were sorted out by Aba ve Ima de MA Hadash (as Nukvah) and are now called Zat de Hochma and the six lower Sefirot (Vav Tachtonot) de Bina, as regards BON. Why are there six Sefirot in BON de Bina and not seven?
It is because Hesed de Bina remained in Partzuf Atik together with Gar de Hochma and Bina de BON. Only the six lower Sefirot from Gvura to Malchut were left in the lower half of Bina. Thus, Bina de MA Hadash is considered the Zachar de Aba ve Ima, while the Zat of Hochma-Bina de BON is the Nukvah de Aba ve Ima. The YESHSUT de MA, i.e., the Zat de Aba ve Ima, attached to itself Malchut of Hochma-Bina de BON.
Here we learn how the Rashim de Nikudim was attached to the Rashim de Atzilut. The world of Nikudim was first in Katnut, then in Gadlut, where its heads, Keter and Aba ve Ima, attached their AHP and received the light of Gadlut. They passed it to GE de ZON, but some sparks of the light went under the Parsa. This led to a breaking of the vessels, their downfall and death. The Rashim de Nikudim lost the light of Gadlut and returned to Katnut, whereupon Atzilut emerged instead of Nikudim.
The purpose of the world of Atzilut is to correct the broken vessels, lift them up, absorb, and fill them with the light, while at the same time avoiding another breaking. The world of Atzilut is in fact similar to the world of Nikudim, but its mode of operation is unflawed. There can be no errors in Atzilut, because it has the Reshimot of the broken vessels and knows how to act to avoid repeating that state.
The Partzuf Atik de Atzilut attached to itself the purest vessels: the upper part of Keter de Nikudim, the upper part of Aba ve Ima de Nikudim and Zat de Nikudim, in other words, the 7 roots (Ketarim) with the information of the future Guf de Nikudim. Arich Anpin takes upon itself to correct, attach and fill the AHP de Keter de Nikudim with light.
The Partzuf Aba ve Ima is responsible for the correction and filling of the AHP de Aba ve Ima de Nikudim with light. Aba ve Ima forms a combination of two Partzufim: Hochma and Bina. Partzuf Hochma, i.e., Aba de Atzilut, attached the AHP de Aba de Nikudim, but Ima de Atzilut did not attach all the AHP de Ima de Nikudim (excluding Hesed), since Hesed is a giving part of Bina and refers to the Rosh.
While studying the interconnections between the corrected and uncorrected properties (vessels) in the world of Atzilut, we had better understand what we will possess in the future. We learn what spiritual properties we will be connected with and how, for our souls are actually the broken vessels.
The attachment of the Kelim de Nikudim, which is to the left of the Kelim de Atzilut, speaks of the Ohr Hassadim that always spreads from right to left. The light of Hochma spreads downwards. From this, it becomes clear that the height of the Partzuf depends on the amount of Ohr Hochma and its capacity – on the Ohr Hassadim (correction). These parameters complement one another. The light of Hochma spreads only together with the light of Hassadim.
132) The Partzuf ZON de MA Hadash, which has only the Sefirot ZA and the Sefirat Keter in Malchut, sorted out and attached to itself (as Nukvah) the GE de Zat de Nikudim, positioning them on the left, being itself on their right. The YESHSUT de MA (seven lower Sefirot de AVI) attached the Sefirot of Malchut (Behinot Hochma and Bina of Partzuf BON).
The GE de Zat de Nikudim did not just disappear; they were broken with the vessels under Parsa. Consequently, they cannot be attached to the ZON de Atzilut the way the other Partzufim of MA Hadash attaches Nukvot from the world of Nikudim. The Kli of Zat de Nikudim must be corrected first by raising MAN and other consecutive actions.
There is only one vessel – the desire to receive pleasure, which later acquires the Creator’s properties, i.e., the 9 upper Sefirot, by using them to work with its egoism. As the egoism is gradually corrected, Malchut begins to approach differently the properties received from the Creator in its nine Sefirot. On each level, the combinations of the nine properties and Malchut are completely different from those of the previous level.
The same is true about people. One differs from another by his character traits. We cannot even catch all the nuances of the differences in these traits, be that external appearance or inner content. It seems to us that the spiritual forces and objects are rather simple.
There are ten parts, which in turn, consist of their own ten. That is all. However, we should understand why there is such a remarkable subdivision in the spiritual world, and what is in it for us. Above all, this multitude of desires must be united by one intention, imparting completeness and perfection to them: the intention for the sake of the Creator.
Perfection in itself is very simple, impossible to divide. If it can be divided, it suggests some differences; and it cannot be called perfection. In spirituality, common intention leads to perfection. Until that happens, we are overwhelmed with a swarm of desires with all their connections, an awesome system of control and unpredictability. Ideally, it is only Malchut of the World of Infinity, completely filled with the light, that exists outside of us.
In his manuscripts (which, by the way, are still unpublished, because people are not yet ready for what they say), Baal HaSulam writes about extremely complicated interactions; he gives them special names and describes such levels of attainment that are not even mentioned in “The Study of the Ten Sefirot”. He can speak about these processes because he himself was in a state of simple perfection.
The higher your head (which sees the simplicity and wholeness of the entire system) is, the more minute the details you can distinguish, seeing the same perfection and simplicity in the general confusion. It resembles a scientist who sees the interconnections between all elements of the general picture as he penetrates deeper into his science.
133) So, we know what MA and BON are in the 5 Partzufim of the world of Atzilut, where 5 levels of MA Hadash (Kelim de Atzilut) sorted out the old vessels of the world of the Nikudim, selected the suitable ones, and corrected them (using them as the Nukvah called BON).
Thus, MA de Atik corrected the upper part of Gar de Nikudim, and MA de Arich Anpin and Aba ve Ima sorted out and corrected the vessels of the lower half of Gar de Nikudim, which had been used during Gadlut de Nikudim and later broke, fell and disappeared. The MA de ZON sorted out and corrected the vessels of GE de Zat of the world of Nikudim, which had also broken and disappeared together with their AHP.
Overall, 320 parts have been broken. The count is as follows: eight Melachim, each containing HaVaYaH – Yud-Key-Vav-Key with the 10 Sefirot inside. In all, there are 8x4x10=320. Out of these 320 parts, 32 Malchuyot are called “Lev haEven” (stone heart). The remaining 288 parts, called Rapach, refer to the first nine Sefirot.
Each fragment of a broken vessel is a spark that remained from the screen of the Partzuf in its previous unspoiled state.
There are the GE de Keter and the GE de Aba ve Ima above the Parsa. The AHP de Aba ve Ima fell to the place of GE de ZON de Nikudim, while the broken vessels fell under the Parsa. In place of the world of Nikudim, there emerged the world of Atzilut with its five Partzufim. The entire Gar de Atzilut takes the Gar de Nikudim, corrects them and fills with the light of Gadlut. The ZON de Atzilut corrects GE de ZON of the world of Nikudim. Both the GE and the AHP de ZON break and fall under the Parsa.
When the vessels break, all their fragments mix and penetrate one another. Why do the GE and the AHP interpenetrate during the breaking of the vessels? Does the intention “to receive” unite them more than the intention “to bestow”? Prior to the breaking, the GE and the AHP possessed a common intention to bestow. Afterwards, in their uncorrected state, the intention is again the same– to receive. Hence, the connection between them is also preserved after the breaking, despite the fact that each fragment feels separated from the others. However, the GE and the AHP do not make up a single whole anymore; therefore, the connection between them (if it exists) is characterized only as inclusion. Thus, there are the four following kinds of broken vessels (left):
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The GE (the vessels of bestowal);
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The GE inside the AHP;
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The AHP inside the GE;
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The AHP (the vessels of reception).
The ZON de Atzilut takes the vessels that refer to the GE. The AHP are the egoistic vessels that cannot be corrected yet and are called Lev haEven. There are two more kinds of vessels: the GE inside the AHP and the AHP inside the GE. These vessels can somehow be corrected. The GE inside the AHP are the vessels of bestowal inside the vessels of reception. This combination can be used for the formation of the worlds of BYA under the Parsa: Beria – GE in the Awzen (Bina), Yetzira – GE in the Hotem (ZA) and Assiya – GE in the Peh (Malchut). These vessels are sorted out and born by Malchut of the world of Atzilut.
With the help of the AHP inside the GE, we can pass to Gadlut of the world of Atzilut. If Atzilut remains only in Katnut, it will not be able to correct anything under the Parsa, i.e., the vessels referring to the AHP de ZON of the world of Nikudim. It is precisely because the AHP are inside the GE of the broken vessels that they can be lifted above the Parsa and subjected to correction, by their use as vessels of bestowal.
That is what man’s work is all about. A special Partzuf (common soul) – Adam is created. The correction of this part depends on Adam’s correction. However, this is not the topic of our research for the time being. The vessels of reception cannot be corrected when they exist separately. This can be done only when they are united with the vessels of bestowal.
By way of an explosion, the Creator mixes these vessels, i.e., He actually mixes His own 'desire to bestow' with the creation’s 'desire to receive'. Now a part of the broken vessels will possess both the 'desire to receive' and the 'desire to bestow', although each in its own proportion. That is what the breaking of the vessels, “the sin” of Adam and other fragmentations, were needed for.