92) We have already explained that, because of Malchut rising to Nikvey Eynaim (caused by the TB) and the emergence of the world of Nikudim in Katnut, each level divided into two parts. GE, remain on their level and are therefore called Kelim de Panim, and AHP, which fall from their level to the lower one and are called Kelim de Achoraim. Thus, each level now consists of inner and outer parts. The AHP de Keter of the world of Nikudim is inside the G”E de Aba ve Ima. The AHP de Aba ve Ima fell into the G”E de ZON of the world of Nikudim.
So, starting from TB, each level consisting of 10 Sefirot is divided into GE, which include Keter, Hochma, Bina, Hesed, Gvurah and the upper third of Tifferet, and the AHP that include the lower third of Tifferet, Netzah, Hod, Yesod and Malchut.
The light can enter the upper part (the GE), which may be used. The AHP cannot receive the light and these desires may not be used. The upper Sefirot are called the altruistic desires, the lower Sefirot – egoistic. The former bestow, the latter receive. Each level may actively work only with its upper part, i.e., the GE.
If before TB all levels were one under the other, after TB all AHP’s of the upper levels are inside the GE of the lower ones, which allowed an exchange of information in both directions. This entire structure is called a “Sulam” (ladder); the souls descend and ascend it.
There are two entities: the Creator and the Creation. The Creator is an entirely altruistic desire, whereas the Creation is an absolutely egoistic desire.
The Creator’s goal is to make the Creation similar to Himself, so that by the end of its correction, it will achieve absolute perfection. This can be done only by way of passing the Creator’s properties to Malchut, i.e., by mixing the nine upper altruistic Sefirot with the egoistic Malchut. However, they are completely opposite to one another. To bring them closer, a special force is created in the system of the worlds. With its help, the egoistic properties of Malchut can mix with the sparks of altruistic properties by a stroke contact between them.
Now we begin to study the formation of these forces (external as regards the souls) in the worlds, so that with their help the souls could be elevated to the Creator’s level.
We have learned that there are four phases of development of the light: Hochma, Bina, ZA and Malchut. Being completely filled with the light, Malchut expels it and makes TA, which leaves it absolutely empty. Then Malchut invents a system that allows it to begin receiving a little light, but for the sake of the Creator. Bina is an interim stage between Malchut and Keter. It consists of two parts: Gar (Gimel Rishonot) and Zat (Zain Tachtonot).Bina does not want to receive anything in the first three parts, but agrees to receive in the seven lower parts on condition that the reception be for someone else’s sake. This someone is ZA, which agrees to receive only 10 % for Malchut. Such is the property of Zat de Bina: receiving for the sake of giving to someone else.
However, if a light more powerful than Bina’s screen comes, then Behina Bet starts desiring it for itself. However, TA forbids egoistic reception; hence, the Zat de Bina begins to contract and assume the egoistic properties of Malchut. The further goal is to reverse this process: elimination of the egoistic properties in Zat de Bina and passing the true altruistic properties to Malchut. This can be achieved by breaking of the vessels, which we will study later. With this, the entire system turns into such a combination of both egoistic and altruistic vessels that, as in our world, there will be no distinction between them.
To change this situation, an additional portion of the Creator’s light is necessary. With its help, it will be possible to distinguish between the two kinds of desires. The entire process of correction is based on this principle.
In fact, Zat de Bina is the central part of the creation. Much depends on it, so we will discuss it at length. During the descent of Nekudot de SAG under the Tabur, i.e., when the Zat de Bina meets the more powerful desires of NHYM de Galgalta, Zat de Bina contract and assume Malchut’s properties. TA was made by Malchut to restrict itself; TB is the restriction of Bina. In other words, the Creator, as it were, takes on the egoistic properties of the creation.
This is done in order that the Creator gradually passes His altruistic properties to the creation, correct it, and fill it with the light. To correct someone, one has to possess the same properties that will later be corrected. The spiritual ladder is built so that its last spiritual level, the AHP, enters us, partially acquiring our egoistic properties. In this way, it establishes contact with us to elevate us later on to the spiritual world.
In fact, the worlds do not turn egoistic (they are still completely altruistic), but they are covered with an external curtain of coarseness, which enables them to be in contact with the souls of our world. Alternatively, rather, the worlds are the curtains that the Creator puts on, which weakens His light to the extent of becoming similar to the “spoiled” created beings, for the purpose of keeping contact with them.
Therefore, on all levels in the spiritual worlds, there is the same measure of imperfection that is present in the created beings. The TB is a restriction in the worlds.
Then the soul of Adam HaRishon emerges and goes through the process of splitting and descending to the point of this world. The descending levels of the worlds and the ascending steps of the soul are identical. So, when the soul finds itself in our world, the whole ladder of worlds is prepared for its consecutive ascent.
The properties of the entire creation are installed in four phases of the development of the Direct Light. Later on, they will affect Malchut in the worlds. The worlds represent Malchut, which affects the first nine Sefirot. The soul is Malchut, the tenth Sefira that acquired the properties of the first nine. They gradually contract, coarsen, “get spoiled” and turn into the egoistic desire of Malchut. This state is called the worlds.
The worlds are the Creator’s properties that gradually descend, coarsen, and contract in order to become similar to the properties of Malchut. Each world includes the properties of the others. The first nine Sefirot gradually acquire the properties of Malchut to affect later on its egoistic desires, correcting and elevating them to the highest level.
93) From this, it follows that, when the new light AB-SAG comes to a certain level, it lowers Malchut to its previous place in the Peh de Rosh and leads the world of Nikudim to the state of Gadlut. With this, the AHP return to its level, complementing it to ten Sefirot-vessels and Sefirot-lights. The GE, of the lower level, rises together with the ascending AHP. This is because nothing disappears in the spiritual world. If the lower level were connected with the AHP of the upper level in Katnut, it would also remain attached to it during Gadlut. In other words, during the rise of the AHP, the lower level acquires the properties of the upper.
When the light AB-SAG enters the vessel, it imparts its altruistic qualities to it, so the vessel can use its AHP. Furthermore, the GE of the lower level (Aba ve Ima with AHP de Keter inside) is corrected. Now there are the GE de Keter, the AHP de Keter, and the GE de Aba ve Ima on the level of Keter.
We are in our world now. There is a special spiritual point inside us (“Nekuda she ba Lev”), which has no screen so far; hence, it is totally egoistic. Inside our egoistic vessel, there is the AHP of the lowest spiritual level (the world of Assiya). If the Ohr AB-SAG comes, the world of Assiya will elevate its AHP and together with it our spiritual vessel.
This means that man will cross the barrier and enter the spiritual world, i.e., he will not just rise from one spiritual level to another, but will make a quantum leap from the material world to the spiritual. This opportunity - to pass from one level to a higher one up to the highest with the help of the Ohr AB-SAG - was created by a TB that divided each level into two parts, and lowered the AHP of the upper level into the GE of the lower.
We see that now in Keter there are the GE de Keter, the AHP de Keter, and the GE de Aba ve Ima of the lower level. Yet that is not all. The GE de Aba ve Ima can receive its AHP (necessary to form its own 10 Sefirot) from the AHP de Keter, since its power is much greater than the GE de Aba ve Ima need.
Thus, Aba ve Ima start using the egoistic desires and enter Gadlut. However, these are not their own desires; hence, such a state is called the 1st Gadlut, as distinct from the 2nd Gadlut, where Aba ve Ima begin using their own AHP. As the lower Partzuf enters the 1st Gadlut, it somewhat learns to use the desires from the upper one, imitates it. This is a transition between the state of Katnut and the real Gadlut. (For details see §134)
94) When Aba ve Ima receive the light AB-SAG, their Malchut naturally descends to the Peh de Rosh and their AHP rise from the lower level of the ZON, taking with it the GE de ZON to the level of Aba ve Ima, constituting a single whole with it and allowing it to receive the light of this level. The ascent of the ZON to Aba ve Ima is called raising MAN.
Generally speaking, the GE of the lower Partzuf is called MAN, and the AHP of the upper Partzuf is called in this case “the Kli, raising MAN”.
95) The ascent of ZON to Bina, i.e., the raising MAN, places Bina face-to-face with Hochma. As we know, each Zat (seven lower Sefirot) is a ZON; therefore, when Zat rose together with the AHP de Aba ve Ima to the level of Aba ve Ima, they turned to MAN as regards the 10 Sefirot de AVI. Then Bina returns to a face-to-face state with Hochma de AVI and passes the luminescence of the Ohr Hochma to ZON (Zat de Nikudim).
The NHYM de Galgalta is a criterion according to which we can see how much is corrected and how much is left to correct until the Gmar Tikkun. As with any other Partzuf, the light passing to the lower Partzuf fills the NHYM de Galgalta. All the upper Partzufim transfer the light to the lower. There is no other way for the light to get through. It descends from the World of Infinity and has to go through the Partzufim AB, SAG and so on, until it reaches the lowest one. The upper worlds are filled with the light that passes through them to the lower worlds.
How does the light pass from one Partzuf to the next, from Malchut of the upper to Keter of the lower? Malchut receives all; Keter bestows all. How is it possible? This subject is studied in Part 3 of “The Study of Ten Sefirot”. We deal with the inverse transition of Malchut into Keter and vice versa. There is a notion “Nitzutz Boreh and Nitzutz Nivrah” (spark of the Creator and spark of the creation). The creation is something made of nothing. The Creator’s “absence” in any place is the root of the creation.
There are five vessels: Keter, Hochma, Bina, ZA and Malchut; and five lights: Nefesh, Ruach, Neshama, Haya and Yechida. Actually, there is no such thing as “a variety of the lights”. The light depends on the sensation of the vessel, which, while receiving the amorphous light, distinguishes whatever it feels now and gives this light an appropriate name. There is no variety of the lights outside of the vessel; only one amorphous light called, 'the Creator exists'.
The lights generally divide into Ohr Hochma and Ohr Hassadim. If the vessel can only bestow and is yet unable to receive for the Creator’s sake due to the lack of the screen, the lights Nefesh, Ruach and Neshama spread in it. The lights Haya and Yechida are absent. If the vessel acquires the screen and starts receiving the light for the sake of the Creator, the lights Haya and Yechida fill it.
The ZON, which rise together with the AHP to Aba ve Ima (AVI) become MAN, the request to Aba ve Ima to make a Zivug de Haka’a and pass the light of Hochma down to G”E de ZON. This resembles a child’s request directed to its mother, in whom the child’s source is rooted. It turns for help to this very source.
96) However, the rise of ZON to Aba ve Ima does not mean they disappeared from their place. Nothing ever disappears in the spiritual world and a change of place does not lead to disappearance of any particular object from its place as it happens in our world. Only a minor addition to the previous state is meant in spirituality: an object moves to another place while remaining where it was. The same refers to ZON, which rose to Aba ve Ima and retained their original position.
97) We should also understand that the ZON rising to Aba ve Ima, together with their AHP (raising MAN), receive the Ohr Hochma from a Zivug between Aba and Ima, and then descend to their place. They do not disappear from the level of Aba ve Ima, since such disappearance would lead to stopping a Zivug between Aba and Ima and a consecutive change of their position to Achor be Achor. This will prevent the spreading of the Ohr Hochma in the ZON below, because Bina by nature does not need the Ohr Hochma, only the Ohr Hassadim.
It needs the light of Hochma only for passing it on to ZA in answer to its request. If the request stops, the light of Hochma ceases to descend. Only the raising of MAN de ZON to Aba ve Ima returns them to a face-to-face Zivug and resumes the passage of the Ohr Hochma to ZA. Hence, the ZON must always be above, constantly renewing their request for Ohr Hochma.
As we have already stated, any change of place in the spiritual worlds is just an addition to the previous state. Consequently, the ZON are above and below, simultaneously. The G”E de ZON that is above passes the light below to G”E de ZON.
From this example, we see that an exchange of properties takes place. The same property can be located in a number of different places. If I write a letter to my boss asking for something, it does not mean that, upon sending the letter, I will stop having the desire for what I asked in my letter. This desire will simultaneously be in me and will pass to my boss.
We are studying the transition of the world of Nikudim to the state of Gadlut. It happens that Keter, Aba ve Ima and the ZON in Katnut consisted only of GE. Now Keter, which uses all its ten Sefirot again, lifted the GE de Aba ve Ima up to its own level. Having received its ten Sefirot, Aba ve Ima lifted the GE de ZON. Later on, we will study how the light AB-SAG reached the Parsa and wished to get inside; but there met with enormous desires that led to breaking of the vessels.
Now we encounter the notion “Sefira Da’at” for the first time. Until now, we said that there are only five Behinot in the Partzufim of AK: Keter, Hochma, Bina, ZA and Malchut. Beginning with the world of Nikudim and further on, we come across one more Sefira called Da’at, which we include in the general number of Sefirot called HaBaD: Keter, Hochma, Bina and Da’at (Keter is usually omitted). There was no notion of “Raising MAN” in the world of AK.
The Creator created the first four Behinot de Ohr Yashar: Hochma, Bina, ZA and Malchut, which emerged from Keter (the four phases of the vessel development). The rest is the consequence of these four phases called Yud-Hey-Vav-Hey (the Creator’s Name). Any vessel or desire, any development, takes place within these four phases. They contain all the information about the vessel and the light.
Afterwards, the light fills the fourth phase, Malchut, and gives it its properties. It makes a Tzimtzum and then starts analyzing its relations with the light; it wishes to receive the light on different conditions, according to the properties installed both in Malchut and in the light. Nothing new happens, only the relations between the light and the vessel continue to develop. If later on you find something that is difficult to understand, you should each time go back to these four phases.
The Creator’s light can enter Malchut only when Bina fills its Zat with the Ohr Hochma and passes it to ZA and on to Malchut. How does Bina receive the Ohr Hochma? It turns to Hochma, makes a Zivug de Haka’a on this light, and then passes it to ZA. If for some reason, ZA and Malchut cannot or do not want to receive the light, Bina understands and refrains from passing it to them. At this moment, its seven lower Sefirot are filled only with the Ohr Hassadim. The property of Bina, to receive the Ohr Hochma, manifests only when it can pass this light on to someone else. Bina does not need this light.
We may see this picture in the world of Nikudim where the seven lower Sefirot of Bina (i.e., of the Partzuf Aba ve Ima) are in the state of Achor be Achor; Bina does not want to receive anything. It waits until the ZON start receiving the Ohr Hochma, which may happen only when they (the ZON) decide to pass from Katnut to Gadlut. The Ohr AB-SAG provides them with such an opportunity.
For that, the ZON must turn to Aba ve Ima, which turn face to face, make a Zivug on the Ohr Hochma, and pass it to ZON. The request ZON sends to Ima is called Raising MAN. When Ima starts giving Ohr Hochma, the ZON descend with this request and become the receiver of the Ohr Hochma. However, being below and receiving the light, the ZON must be constantly close to Ima with their request to ask it to continue making a Zivug on the Ohr Hochma with Aba for passing it down.
The request of ZON must be genuine; otherwise it cannot be called Raising MAN and will not be answered. The request of ZON, which remained above while the ZON descended, is called Sefirat Da’at. This is not an additional Behina or the eleventh Sefira; it simply points to the state of the Partzuf.
Aba ve Ima may be in three states: Achor be Achor (back to back), where the ZON do not need the Ohr Hochma, so it is also absent in Aba ve Ima. Such a state is called Holam and Katnut. The second state comes when there is Ohr Hochma in Keter and in Sefirat Aba of the world of Nikudim and Sefirat Aba faces Ima’s back. This state is called Shuruk and Yenika. In the third state, ZON raises MAN to Sefirat Ima, which turns its face to Abba. This state is called Hirik and Gadlut.
The Light AB-SAG allows ZON to receive the Ohr Hochma like AB, and to acquire the 'desire to bestow' inherent in SAG.
There are two kinds of Reshimot: of Katnut – Bet/Alef and of Gadlut – Dalet/Gimel. The first allows the world of Nikudim to enter the state of Katnut. When the second kind of Reshimo awakens, the vessel begins to ask the AB-SAG for strength to receive the Ohr Hochma. There is no pressure from above unless there is a request from below. Although the Reshimot provokes such a request, the vessel ascribes it to itself.
The Light AB-SAG is the light of correction. It provides strength and desire to feel the Creator and do something for Him. The Ohr Hochma, which the vessel receives for the sake of the Creator, is a result of the correction made by the Ohr AB-SAG, and is called the light of the Purpose of Creation. For this reason, we speak about two different kinds of the light.
98-99) We can now understand what the Sefira Da’at, which appeared in the world of Nikudim, is. As was stated above, such a notion was absent in the Partzufim of the world of AK. There were just the 10 Sefirot of KaHaB ZON, and the rise of the screen to Peh de Rosh; the notion “Raising MAN” still did not exist. The Sefira Da’at emerges because of the MAN de ZON rising to Aba ve Ima and its permanent staying there. From the world of Nikudim and further, we already speak about the Sefira Da’at and the Sefirot are now called the HaBaD ZON. The Sefira Da’at is also called Hey (5) Hassadim, Hey (5) Gvurot, since ZA, which remained there, is Hey (5) Hassadim, and Nukva is Hey (5) Gvurot.
100) We should not think that there are 9 or 11 Sefirot. Since the Sefira Da’atemerged in the world of Nikudim, it seems to complement the 10 Sefirot with the 11th. It is not so, because in reality it is the ZON, which raised MAN to Aba ve Ima and stayed there. There are two kinds of ZON: the first are in their place below and receive the light of Hochma; the second are in Aba ve Ima above, with a constant request for this light. Therefore, they cannot be considered an addition to the 10 Sefirot.
Malchut reaches the state of perfection when it receives the entire light of Hassadim from the Sefirat Bina and the entire light of Hochma from the Sefirat Hochma. First, Bina must gain strength for using its AHP for the Creator’s sake and then receive information about the ZON’s 'desire to receive' the Ohr Hochma, i.e., the ZON must raise their MAN, and then Bina will pass the light of Hochma down to them.