79) Now we will learn about the ten Sefirot de Gadlut de Nikudim that emerged on MAN from the Reshimot of ZON de AK below the Tabur. Until now, we have not spoken about the Raising of MAN. We discussed the rise of the Masach de Guf from the Tabur to the Peh de Rosh of the upper Partzuf, and a Zivug de Haka’a in the Rosh that was made on the Reshimot included in Masach, which led to the formation of the ten Sefirot of the lower Partzuf. Now let us talk about the light that rose from under the Tabur de AK to the Rosh de SAG, i.e., about the Reshimot of the ZON de Guf of the world of AK that are called “Mey Nukvin” (rising of female waters) or “Aliyat MAN”.
“Aliyat MAN” is the rise of the desire, a request from the lower spiritual object to the upper about making a Zivug de Haka’a. Malchut asks Bina (the soul turns to the Creator) to fill its emptiness, to correct its property of reception, to make Malchut similar to Him, the Creator, the 'desire to give'. Why is it called female waters? This is a request about the light of Hassadim, the altruistic desire.
Malchut had the 10 Sefirot completely filled with the light in the World of Infinity. Wishing to be like the Creator, it expelled the 10 Sefirot, i.e., it did not want to feel them. Nevertheless, they did not cease to exist because of it. Malchut chooses either to feel pleasure from them or not, but its nature remains unchanged.
After TA the Rosh, Toch and Sof are created in Malchut; it begins to calculate how much light it can receive for the Creator’s sake. The Partzuf formed consists of three parts; each part contains ten Sefirot. The Sof emerged because Malchut began calculating its possibilities and understood that not all of them coincide with its desires, that it can fill with the light only 20% of its desires to receive for the Creator. 80% of the desires cannot be filled, so Malchut restricts them - makes the Sof and leaves it empty.
It will continue to be so until the Gmar Tikkun, when all 100% of the desires for the Creator’s sake will be filled with His light. Then there will not be any need for the Rosh or any calculations. Malchut will be able to receive the Creator’s entire light without any preliminary testing of its own powers. There will not be any uncorrected desires left. The angel of death will turn into the angel of holiness. Only the Toch will remain.
However, in the process of correction, calculations are essential. Restrictions may be quantitative (the Galgalta, AB, and SAG) when the light is received (although only a certain amount, in accordance with TA laws) in each of ten Sefirot, and qualitative when not all ten Sefirot are filled with the light, but only some of them, depending on their properties.
Such qualitative division took place after TB, the state wherein only the small desires (of bestowal) are filled. On the other hand,, Katnut is the state in which the big desires are not worked. The lights that fill only the small desires are called Nefesh and Ruach. In this state, the creation feels only two and a half Sefirot out of its ten and does not work with the rest. If the creation gains additional powers and can activate the remaining Sefirot for receiving for the Creator’s sake, it enters the state of Gadlut.
Now we are examining, according to the laws of TB, the transition from Katnut to Gadlut. In the course of our advancement from one level to another, the two states will alternately supersede one another. As soon as we enter the spiritual reality, climb its first level, we will gradually pass from Katnut to Gadlut. Then the AHP of the upper level will instantly lower us into the state of Katnut, but already of its own higher level on which we will have to achieve again Gadlut in order to descend into Katnut of the new level, and so on.
All the 6000 descending levels are built so that the AHP of the upper level is inside the GE of the lower one, and is dressed onto it. Hence, all levels string one onto the other forming one ladder (Sulam) from the lowest point of the creation to its perfection – the Creator. Thanks to this close connection between the AHP and GE, each soul can ascend by climbing one level after another until the Final Correction. Such advancement can be roughly compared to the peristalsis of intestines while pushing the digested food forward by way of contracting muscles.
Any upper level is considered inner as regards the lower one, since it is closer to the Creator; it has a more powerful screen and bigger desires under the screen. Therefore, the levels become wider as they descend, which resembles a pyramid.
80) You should know that ZA and Bina of the 10 Sefirot de Ohr Yashar (i.e., before Malchut de Ein Sof) are the source of raising MAN. This is what happened with them there: Bina, which is the Ohr Hassadim and the Behina Bet, gave birth to Tifferet (or ZA, the Behina Gimel) and reunited with Behinat Hochma to ask for the Ohr Hochma to pass on to ZA, which consists of the Ohr Hassadim and some luminescence of the Ohr Hochma.
In this way, contact was established between ZA and Bina. Each time the Reshimot of ZA rise to Bina, the latter merges with Hochma and draws a small amount of Ohr Hochma for ZA. Such a rise of ZA to Bina, and Bina’s connection with Hochma, is called the raising of MAN. Without this action, Bina itself has no need for Ohr Hochma. Its essence is the Ohr Hassadim and it is always in the Achor be Achor position (back to back) with Hochma.
Only the request of ZA prompts Bina to receive the Ohr Hochma for it and turns it to Nukva; hence, this rise is called “female waters” (i.e., the receiving Sefira) as regards Hochma and changes their position from back-to-back to face-to-face (Panim be Panim).
All our corrections, prayers, during the 6000 years are made with the help of raising MAN. We (the souls) are parts of a general Malchut. Our request for correction arouses Malchut, which rises to Bina, forces it to receive the Ohr Hochma and pass it through ZA back to Malchut, which in turn transfers it to the souls. This chain rises like a call for help (raising MAN) from the direction of Nukva and then descends as the Ohr Hochma (male waters). Here lie all our opportunities for spiritual enlightenment, exaltedness, and revelation of the Creator. Gradually, we have to clear up these two principles.
We are now coming closer to the material that relates directly to us, our souls. First, it will seem difficult, muddled, but it needs to be mastered; with time it will enter into our sensations.
81) We already know that AB is the Partzuf Hochma and SAG is the Partzuf Bina. They are defined according to their highest property. AB has the Aviut Gimel; hence, it is called Hochma. SAG has Aviut Bet, called Bina. When the Reshimot ZON de Guf (ZA and Malchut) rise from under the Tabur up to the Rosh de SAG (Bina), this process is called raising MAN to SAG. There, a Zivug between the SAG and the AB (between Bina and Hochma) is made, which results in the transfer of Ohr Hochma from AB to SAG.
After the ZON receive the “new light”, they descend under the Tabur again to shine upon the 10 Sefirot of the world of Nikudim, which leads to the emergence of the 10 Sefirot of Gadlut de Nikudim. However, we will find out later that just these 10 Sefirot contributed to the breaking of the vessels.
The Creator created only the 'desire to receive' delight. The amount of light filling each of these desires determines the essence of the Partzuf. All the Sefirot of each Partzuf possess the qualities that correspond to its essence. For example, the 10 Sefirot of the Partzuf AB are ruled by its highest property of Hochma. Keter in AB has the property of Hochma, so does Hochma de AB, etc. In the Partzuf SAG (Bina), the highest Sefira Keter already has the property of Bina, and not Hochma as in AB.
The Reshimot that the Nekudot de SAG received from the NHYM de Galgalta (ZA) demand Ohr Hochma, which SAG (Bina) does not have. Therefore, SAG turns to AB, receives Ohr Hochma, and makes a Zivug on it. According to the demand of the Reshimot Dalet/Gimel of NHYM de Galgalta, the light from this Zivug must spread from the Tabur to the lowest point (the law of TA). From here, the world of Nikudim receives Gadlut by adding the AHP to itself, i.e., now it consists of 10 full Sefirot and uses all its desires.
Tzimtzum Bet represents the state where one may just passively observe, refusing to receive anything. If you can hold out in such a state without using your vessels of reception, then you are in Katnut. It means that you work only with the vessels of bestowal. In this state, you are somehow connected with the Creator, since He does not receive anything either. Hence, these ten Sefirot of yours are filled with Ohrn Hassadim.
Galgalta and AB received by bestowing upon the Creator. SAG already could not receive, just gave, or, rather, could passively exist in the spiritual space. Nekudot de SAG, being a part of SAG, also passively exist and do not want to receive anything. However, when a pleasure that is bigger than their screen (the Reshimot Bet/Bet) can cope with (the Reshimot Gimel/Bet) comes their way, they catch this desire, being unable resist it.
Any Partzuf is egoistic, but the screen that withstands egoism protects the Partzuf from receiving for its own sake, by the power it has. As the Partzuf meets with delight Dalet/Gimel, the screen instantly loses its strength and has no other option but to become a slave of its own desires and submit to them.
The difference between Katnut and Gadlut lies in the fact that, in the state of Katnut, the Partzuf activates only a half of its Kelim (GE), and correspondingly, if the Kelim Netzah-Hod-Yesod (the AHP) are missing, then the Gar of the lights are absent too. Even if there had been no TB and a Zivug on the middle line, there would not have been the Alef de Aviut and the Bet de Hitlabshut on the level defined as the Ohr Hassadim. This is called “Katnut”.
The Aviut Gimel is used in Gadlut, which is defined as the Kli for the Ohr Hochma. In this case, TB is cancelled, since it allows only the use of the Kelim of bestowal. In other words, Gadlut means being filled with Ohr Hochma.
The pure (clear) parts of the Kli are called the Panim, i.e., the Kelim de Ashpa’a, the desires of bestowal. The state wherein only such Kelim are present (where the screen for using the more egoistic desires (Achoraim) is unavailable) is called “Katnut”. However, when there is a screen for the Kelim de Achoraim, the desire to receive Ohr Hochma, i.e., the Inner Light called the light of Gadlut, enters the Kli.
82) We already know that there are two heads in the world of Nikudim: Keter and Aba ve Ima. When the new light of Hochma (AB-SAG) from the Rosh de SAG (requested by the ZON de Galgalta) begins to shine upon the ten Sefirot de Nikudim, it first enters the Rosh de Keter via the Tabur de AK. The world of the Nikudim fills the Rosh de Keter with the light of Gar and elevates Sefirot Bina and ZON (i.e., AHP) de Keter, which have so far been in the Rosh de Aba ve Ima. Then the light AB-SAG enters the Rosh de Aba ve Ima of the world of Nikudim via Yesod de AK, fills them with the light of Gar and elevates Sefirot Bina and the ZON de Aba ve Ima, which have been in the Gar de Guf. Thus, both heads, Keter and Aba ve Ima, enter the state of Gadlut.
We see that the request rising from ZON, the creation’s appeal to the Creator about getting strength for receiving the light for His sake, for the first time appears after TB. Ahead, we will observe the constant requests of the lower Partzuf to the upper one; we will see this connection that allows them to be incorporated into the entire system of the Universe, become similar to it, and become permanent partners with it.
In spirituality, a desire is considered existing if it can be used for the Creator’s sake, i.e., for giving. If such an intention is absent, one may say the desire is non-existent, since it is suppressed by the Partzuf. Any Partzuf consists of 10 Sefirot, 10 desires, but if it works only with one of them, then, in fact, only this particular desire exists. The rest do not, because they take no part in reception.
In Gadlut the desires Netzah, Hod, Yesod and Malchut join the desires Keter, Hochma, Bina, Hesed, Gvurah, and Tifferet (Katnut). These desires become active because they acquired the anti-egoistic screen.
When the lower part of Tifferet, Netzah, Hod, Yesod and Malchut (AHP of each Partzuf) are inactive, there is no schematic description of them. Each Partzuf of the world of the Nikudim has only GE, while its AHP (Awzen, Hotem, Peh) descend to the lower Partzuf and are, as it were, concealed inside its GE, which are dressed on them. This means that, as the light AB-SAG fills the GE of the upper Partzuf and then descends to the GE of the lower one, the light enters the AHP at the same time, which means the equivalence of the properties of GE of the upper Partzuf with the AHP of the lower one.
This temporary fall of the AHP is necessary for pulling the GE of the lower Partzuf up together with the rise of the AHP of the upper Partzuf to its place in the Gadlut. The GE of the lower Partzuf joins the AHP of the upper on the level of the lower one, i.e., in Katnut. It happens owing to the presence in both of them of the intention to give to the same upper Partzuf. The commonness of the intention also remains when they both rise to the level of the upper Partzuf, where they form the 10 full Sefirot. The Partzuf that is formed from the G”E of the lower one and the AHP of the upper one is new in the creation. Its formation depends on man’s spiritual prayer, while both the upper and the lower Partzufim are the Creator’s work.
Thus, the lower Partzuf can rise to a higher level with the help of the upper one, which temporarily likened itself (its properties) to the lower one. The same laws apply to the souls. The main thing is to feel the upper Partzuf inside, do everything in your power for establishing contact and merging with it, so that, when it starts lifting its AHP attached to your GE, it will elevate you as well.
When the AHP of the upper Partzuf descends to the GE of the lower and merges with it, this combination takes place only from the point of view of the upper Partzuf. Now the lower Partzuf has to put effort into merging with it, preferring contact with the Creator, despite the emptiness it feels in the AHP of the upper Partzuf. Furthermore, when the upper Partzuf begins to fill its AHP with the light, elevating it, the lower one must hold on to this AHP, not for the delight it now feels in it, but out of longing to merge with it, become like it.
We can see it in the example of the granting of the Torah. The desires GE in the Partzuf (in man) are those that strive for the Creator. They are called Israel (from the Hebrew words “Yashar El” – “straight to the Creator”). The entire process of their emergence, correction and filling is described in the Torah. This book is a manual for the spiritual work. All that is written in it happens inside man’s desires, in his heart, in the point that represents his true “I” and longs only for merging with the Creator.
It is a major delusion to perceive this book as a collection of stories, although the historical facts also took place, since everything in our world is a reflection of the spiritual worlds in man’s heart. At the foot of Mount Sinai, only the Torah (the light of correction), emanating from the AHP of the upper Partzuf was granted. Israel (GE of the lower Partzuf) is yet unable to accept it. The Torah was given, but not yet received. The only desire in man’s heart, called Moshe (Moses), can climb Mount Sinai, i.e., rise above its doubts and receive the Torah there.
Afterwards, this desire pulls (“Moshech”) Israel after it. How many wars, births, and inner transformations must happen before the Temple (the vessel for receiving the light of the Torah) is rebuilt. This example demonstrates the fundamental difference between the descent of the AHP of the upper Partzuf into the GE of the lower and the state, where thanks to their own efforts, GE merge with this AHP, so that the upper Partzuf will be able to fill all of them with the light of the Purpose of Creation.
83) First, let us find out what Gadlut is, the transition that was caused by the spreading of the new light (AB-SAG) into the ten Sefirot of the world of Nikudim. We should point out that the levels Keter and Aba ve Ima de Nikudim were on the level of the VAK, since their Aviut was Alef. However, we previously said that, during the descent of Nekudot de SAG under the Tabur; they were mixed with Dalet/Gimel of the NHYM de Galgalta, which means that the Masach that rose to the Peh de Rosh has the Reshimo Dalet. Therefore, after such a Zivug in the Rosh de SAG, ten Sefirot de Nikudim of the level of Keter with the light of Yechida were supposed to emerge there, and not the VAK de Bina.
The fact is that, due to the inclusion of the Behina Dalet into Bina de Nikvey Eynaim, Behina Dalet takes no part in a Zivug; it, as it were, disappears as regards Bina. Moreover, a Zivug took place not in the Peh de SAG, but rose higher, to the Nikvey Eynaim. Here, TB occurred on Bet de Hitlabshut and Alef de Aviut, which is the essence of the Masach de Bina. Two levels emerged from this Zivug: the VAK de Bina (Bet de Hitlabshut) and the complete VAK (Alef de Aviut, the level of ZA).
84) Now, after the ZON de AK, which positioned under the Tabur, attracted the new light from the AB-SAG by raising MAN, this light shone on the Rosh de Nikudim and cancelled TB for the lack of any connection between the Partzuf AB and the TB (it originated in TA). Behina Dalet de AK under the Tabur, which rose to the Nikvey Eynaim after TB, now returned to the Peh de Rosh, as in TA.
Hence, the vessels AHP in the Rosh de SAG, which descended from under the screen due to TB, now rose again and took their previous position under the vessels of GE, while the place of Zivug descended from Nikvey Eynaim to Peh de Rosh, Behina Dalet. The return of Behina Dalet to its place led to the emergence of the Partzuf of the level of Keter with the light of Yechida. Thus, with the help of the new light, the Partzuf gained three more kinds of the light of Hochma: Neshama, Haya and Yechida, and the vessels Bina and ZON that were absent in it in the state of Katnut.
The principal task is to fill Malchut of the World of Infinity completely with the light. Malchut represents the Galgalta. If it were filled with the light from the Peh to the Tabur and from the Tabur down to the Sium, the Final Correction would come. However, according to the law of TA, only a part of Malchut from the Peh to the Tabur can be filled with the light so far. Filling Malchut with the light from the Tabur to the Sium, with the help of TA, a usual Zivug de Aka’a is simply impossible. Neither Galgalta, nor AB nor any of the subsequent Partzufim, whose screen was even weaker than that of the Galgalta, could do that.
The only way is to somehow liken the properties of Malchut to those of Bina, mix the egoistic vessels of NHYM de Galgalta with the altruistic vessels of the SAG (Bina), receive their altruistic properties, and gradually start filling the corrected vessels with the light.
Being the intermediate Partzuf between Bina (the SAG) and ZA (the MA, the world of Nikudim), the Nekudot de SAG, on the one hand, has the properties of Bina; on the other hand, it has the Aviut Alef. Hence, it has also the properties of ZA or, rather, VAK, so it is somewhat similar to the NHYM de Galgalta (ZA). That is why just the Partzuf Nekudot de SAG proves useful to achieve that goal – filling Malchut of the World of Infinity with the light under the Tabur. It descended under the Tabur and filled the NHYM de Galgalta with the Ohr Hassadim.
Then, as we already know, since the 'desire to receive' for one’s sake was activated in the lower part of Nekudot de SAG, Tzimtzum Alef snapped into action. Malchut instantly rose to Tifferet (Bina de Guf) and restricted reception of the light in the lower two thirds of it and in the NHY. The new restriction received the name Tzimtzum Bet and divided each level into Gar and Zat, GE and AHP.
The result of TB is that all the properties are mixed. SAG acquires egoistic properties and Malchut – altruistic vessels. This general mix of properties constitutes the world of Nikudim in Katnut, which says that now only the altruistic desires (GE) may be used. In fact, the world of Nikudim also consists of ten Sefirot, but of all these ten desires, it may use only the altruistic ones; hence, they say it has only GE.
After the emergence of the world of Nikudim in the state of Katnut (the screen is in the Nikvey Eynaim, the Reshimot Bet/Alef), its ZON raise MAN on Reshimot Dalet/Gimel asking for the filling of its desires. To receive the Ohr Hochma and pass it on to the ZON, SAG turns to AB, since AB has a sufficiently strong screen to work with the Reshimot Dalet/Gimel.
Light AB-SAG passes through the Tabur to the Rosh de Keter and Rosh de Aba ve Ima of the world of Nikudim, dictating its properties. It annuls TB, elevates AHP to GE in the Rosh de Keter and Aba ve Ima, and then makes them enter the state of Gadlut. The light corrects and fills the vessels. The correction of our souls will take place in a similar fashion, with the help of the raising of MAN. There are just three components in this process: the egoistic 'desire to receive' created by the Creator, the screen and the light.
Malchut of the World of Infinity slowly moves through the entire process of transition from the first state (of being completely filled with the light) to the third state (the Gmar Tikkun) during 6000 years or levels. This process represents the second stage of gradual correction of the vessels and fills them with portions of the light. Kabbalah is a practical science that deals with the filling of desires with the light. Like other sciences, it possesses its special instrument called the screen and the methods for building it, the so-called “Birur” (analysis) and the “Tikkun” (correction). The screen is not just an instrument, or the vessel to be filled; it also contains the Reshimot – the information about the previous state.
Previously, we have never heard of the additional light that comes and allows the vessel to transform itself. The Partzuf in the state of Katnut, filled with Ohr Hassadim is unable to change anything by itself, give birth to a new state. Only the Partzuf can do this with the Ohr Hochma.
Galgalta above the Tabur has exhausted all its Reshimot because of Zivugim, on which the five Partzufim of the world of AK emerged. Now the world of Nikudim in Katnut is under the Tabur, together with the Reshimot Dalet/Gimel on four unused desires after TB. These vessels want to receive the light, since they feel that their desires are not filled. They demand the Ohr Hochma from the upper Partzuf. However, the vessel must acquire a screen with sufficient power to resist its egoistic desires, i.e., the intention to receive for the Creator’s sake.
To correct the vessels of the world of Nikudim, SAG turns to AB, receives the Ohr Hochma from it, then passes the combined light Hochma-Hassadim (AB-SAG) to Nikudim. This light is not pleasure; it is the light of correction, which means that it allows even the egoistic vessels to receive for the sake of the Creator.
How can such a light enter the egoistic vessels when the law of TA, which forbids the light from entering the Kli without the Masach, is effective? The Light AB-SAG acts in the following way: it allows the vessel to see the Creator’s greatness from afar. This sensation of significance of spirituality lets the vessel act in an altruistic way.
The Ohr AB-SAG is a very specific kind of light that we will discuss later. Having no Ohr Hochma, the SAG turns to AB. The Ohr AB-SAG is the light that corrects the creation. In order to be corrected, one needs to know what correction is, what it means to be filled with wisdom and knowledge. The Light AB-SAG contains all this information. Both the light of AB and SAG are necessary to show the lower Partzuf the entire diversity of the spiritual attainment.
From the state of complete emptiness, performing each new action for the sake of the Creator, Malchut of the World of Infinity accumulates more and more altruistic properties. These are the Partzufim Galgalta, AB and SAG. Seemingly, it should get closer and closer to the Creator. The birth of each new Partzuf is like a manifestation of a new altruistic property of Malchut. Yet in reality, each new action moves Malchut away from the Creator.
Perhaps it is drawing nearer and not moving away? On the one hand, the more distant the Partzuf is from the Creator, the more independent it becomes. On the other hand, there lies its weakness; it loses contact with the Creator, and feels less of the power of His light.
Every action in the spiritual world is either perfect or must approximate perfection. Now Malchut realizes the Creator’s goal: to be completely filled with His light. Hence, each new action is supposed to draw it nearer to this goal and must be better than the previous. The vessels’ properties become more and more revealed. Malchut moves farther away from the Creator, but from the point of its self-knowledge, it is a very positive process. However, one can come to know oneself only with the help of the powerful light, whereas each subsequent Partzuf contains less and less of it.
A phenomenon can be properly examined only by summarizing all actions. Everything should be looked upon from the viewpoint of the creation, i.e., Malchut of the World of Infinity. First, turning into new worlds and Partzufim, it moves farther and farther away from the Creator. Then, reaching the point of our world and turning into the human soul, it starts ascending, being the initiator of all actions. The actions performed from above refer exclusively to the Creator.
85) We have cleared up the meaning of Katnut and Gadlut of the world of Nikudim, where TB lifted Malchut to Nikvey Eynaim and concealed it there. This caused the emergence of the world of Nikudim in Katnut. This is the state in which the vessels Keter, Hochma and Gar de Bina are filled with the lights Nefesh and Ruach, while the vessels the Zat de Bina and ZON, and the lights Neshama, Haya, and Yechida are absent. Then, as the new light AB-SAG descends from the world AK to the world of Nikudim, TA returns; as a result, the vessels Zat de Bina and ZON in the Rosh joined the upper vessels and the screen descended from Nikvey Eynaim to Peh.
Then a Zivug is made on Behina Dalet, which returned to its position in Peh de Rosh. This leads to the formation of ten Sefirot of the level of Keter. From this moment, TB and Katnut are defined as the ascent of Malchut to Nikvey Eynaim and the downfall of AHP. The state of Gadlut is characterized by the appearance of the light AB-SAG, the descent of Malchut to its previous position (as in TA) and the rise of AHP.
As was stated above, GE and AHP are names of the 10 Sefirot KaHaB ZON de Rosh. The 10 Sefirot de Guf are correspondingly called the HaGaT NHYM, which in turn consist of their GE (Hesed, Gvurah and the upper third of Tifferet down to the Chazeh) and the AHP (two lower thirds of Tifferet and NHYM).
You should also remember that GE (HaGaT down to the Chazeh) is also called the Panim (face, front part), and the AHP (two thirds of Tifferet and the NHYM) is called the Achoraim (back part). You should not forget about the division of the levels after TB, when only GE remained on each level, while the AHP fell into the GE of the lower level, whose AHP in turn fell to the GE of the level below, etc.