69) Having acquired some general idea of the TB in the Partzuf Nekudot de SAG, we now proceed to a more detailed analysis of the creation of the ten Sefirot of the world of Nikudim, the fourth Partzuf of the world AK. We already know how one Partzuf takes form out of another. It happens when each lower Partzuf emerges from the Masach de Guf of the upper one, after it loses its strength and rises to the Peh to resume a Zivug de Haka’a. Bitush of the Ohr Makif in the Masach facilitates a loss of the Aviut of Masach de Guf down to Aviut de Rosh.
This allows the creation of a new Partzuf from the previous one. In this way, the Partzuf AB (Hochma) emerged from the Partzuf Galgalta (Keter); similarly, the fourth Partzuf of the world of AK, called the ten Sefirot of the world of the Nikudim, emerged from the Partzuf SAG (Bina).
This means that, unless the Nekudot de SAG had descended under the Tabur de Galgalta, followed by the TB, the world, or rather, the Partzuf Nikudim, would simply have been the Partzuf ZA of the world of AK. However, the above-mentioned events have resulted in a considerable difference between the Partzuf Nikudim and the previous Partzufim.
The rising of the Masach de Guf to the Peh de Rosh means that, by its properties, it becomes equal to the screen at Peh de Rosh. As was already said, there are actually no rises or descents in the spiritual world. Kabbalists simply use the notions “ascent”, “descent” and so on, to explain to us the processes that happen there. For example, if I am on a certain level, then provided I have the properties of the higher level, it means that I ascend to it.
70) Now, what is the fundamental difference between the Partzuf (the world) Nikudim and the previous Partzufim? The fact is that, during the creation of the previous Partzufim, a Zivug de Haka’a was always made on one pair of Reshimot – de Hitlabshut and de Aviut. In this case, however, two pair of the Reshimot rose to Rosh de SAG.
This is because it consists not merely of Reshimot of its own Aviut, i.e., reflects the properties of the Sefirot of Guf de SAG, but it also includes the Reshimotof Aviut de ZON of Partzuf AK below the Tabur. This happened because they were mixed under the Tabur of Partzuf AK; as said in § 61, the Nekudot de SAG descended under the Tabur de AKand merged there with the ZON de AK.
The first pair is the usual Bet/Alef, i.e., the Reshimot that emerge one after the other, following the weakening of the screen of Partzuf SAG (Gimel/Bet). A Zivug de Haka’a is made on these Reshimot, which leads to the creation of the Partzuf MA Elion. This Partzuf, as well as the following BON Elion, have nothing to do with us, i.e., the actual creation.
These Partzufim exist only for the completion of the world AK. As is well known, each spiritual object is supposed to consist of five Behinot. Similarly, the world AK must have its own five parts.
The second pair is also Bet/Alef, but these Reshimot are completely different. First, they contain the information about TB that occurred in the Nekudot de SAG, and the ban on direct use of any desires of reception, i.e., it is forbidden to receive Ohr Hochma directly, even with the intention for the Creator’s sake.
It means that, now, only the vessels down to Gar de Bina (included) can be used. Secondly, these Reshimot contain information about the presence of Nekudot de SAG under Tabur. Zivug de Haka’a is made on these Reshimot, which leads to the creation of Katnut (the small state) of the world of Nikudim.
The third pair is Dalet/Gimel, i.e., the enormous desires, which are close to the Essence of the Creation by their properties, that were taken on by the Nekudot de SAG from the NHYM de Galgalta. A Zivug de Haka’a is made on these Reshimot, which leads to the creation of Gadlut (the big state) of the world of the Nikudim. In fact, a Katnut de Nikudim is the Partzuf, while a Gadlut de Nikudim is already the world.
Just the availability of these enormous desires, these additional Aviut, allow for the creation of the world, which consists of several Partzufim. Thus, the awakening of the Reshimot Dalet/Gimel leads to the emergence of the world.
The study of Kabbalah is a cumulative process. The Creator knows exactly how much time you spend sitting at the lessons, listening to texts and struggling with sleep. He considers everything and then turns on the tap. Everyone has his own way. There are no bright or stupid people here. What is important are the efforts made to withstand the egoistic desires.
However, there is no need to do anything artificially. One must persistently advance without fear of being thrown back. To avoid it, one must do something for the group, translate articles, and spread Kabbalah wherever possible. Man does not know until the last moment when he is going to reach the next level. It is now advisable to learn to think in spiritual categories.
71) Owing to the merging of the Sefirot under the Tabur of the Partzuf AK, new states of Gadlut and Katnut (big and small states) emerged in the Partzuf Nikudim. The ten Sefirot de Katnut of Nikudim emerged on the Reshimot de Aviutin the Masach of Partzuf SAG. The ten Sefirot de Gadlut of Nikudim emerged on the Reshimot ZON de AK under the Taburt hat were mixed with the Reshimot of the Masach.
72) Know that the ten Sefirot of Katnut of the world of Nikudim are considered the principal Partzuf, since it emerged similarly to the three previous Partzufim of the world AK. It was born because of a Zivug de Aka’a on the Reshimot Bet/Alefin the Masach de Guf of the upper Partzuf. The ten Sefirot de Gadlut are only an addition to the Partzuf Nikudim, because they appeared, not in the order of the emergence of levels, but from a Zivug on the Reshimot of ZON de Galgalta, which were added to the screen as a result of the descent of Nekudot de SAG under the Tabur.
At first, man wants to “understand” Kabbalah, but comprehension comes through applying efforts, not by absorbing information. The study merely allows us “to contact” the spiritual world. The information provides just the general outline; the way things are designed. But how can we touch it, find out where it is, in what virtual space we can get hold of it, feel it, what the connection is between certain phenomena? It is similar to a musician who feels each note. Any specialist in his field instantly understands the meaning, internally feels it in his mind, his senses, then passes it through himself and builds an inner picture.
Man always perceives with his senses. For many years, I used to work with fighter planes. New digital computing equipment was introduced at that time. A pilot, however, saw only arrows on his control panels. However, while a man cannot concentrate on digits during the flight, he can instantly evaluate the situation by casting a glance at the arrows, This is because images play the most important role in our perception.
What we learn here technically only provides a formal basis, but the principal purpose is to create inner images in ourselves, upon which all technical information can be gradually dressed. This depends on the efforts we put into it.
Spiritual sensation is born in man as an addition to his five senses. It is in no way connected to the mind or any other senses. Hence, it is irrelevant in what language man reads Kabbalistic books. It is important to attract the Surrounding Light.
There are methods of promoting a more powerful influence. Man’s mind plays no role in it. Only persistence and desire will allow us to enter the Creator’s domain. My Rabbi did not permit me to move to Bnei Baruch for a long time, so I had to come from Rechovot twice a day. At 10 p.m., I used to return home, only to be back to the lesson by 2 a.m.
I was tired, slept at the lessons, but the Rabbi used to say that I would learn everything I needed to. The efforts have played their part. If man thinks there is no sense in attending a class, because he overslept and would not comprehend anything, it demonstrates his failure to understand that spiritual efforts are not measured by time or physical strength, but by an inner resistance to egoism, even if it is instantaneous…
There was a man in our group who finished working late, so he came in a taxi to catch the final ten minutes of the evening class. These ten minutes gave him more than someone who spent two hours studying.
I do not have a grudge against those who spend their time sitting in a bar or in front of the TV set. They have not been given the desire for Kabbalah. This life will pass, and then a couple more lives, until their souls finally mature. We went through the same process in the previous incarnations; I can clearly see it on the people sitting here…
73) First, let us examine the process of the birth of the Partzuf Katnut de Nikudim. As we know, after the spreading of Partzuf SAG, the Bitush Ohr Pnimi and Makif takes place in its Masach. It weakens the Masach and forces it to return to the Peh de Rosh. With that, the intermediate Partzufim, called Nekudot de SAG, emerge and descend under the Tabur of the Partzuf AK. There they are mixed with Behina Dalet. After the Masachlost all of its Aviut and only the Masach de Rosh is left in the Partzuf, the Masach de Guf supposedly rises to the Peh de Rosh and leads to a new Zivug on the Aviut de Reshimot that remained in the Masach.
74) As always, the last level (in this case the Aviut of the Behina Bet) completely disappeared after the return of the Masach to the Rosh. Only the Reshimo de Hitlabshut and the Behina Alef de Aviut remained.
As in all the previous Partzufim, two Zivugim occur in the Rosh de SAG after the Reshimot leave the intermediate Partzuf Nekudot de SAG rose there. One of them happens because of the inclusion of the Reshimo de Aviut (Nekeva) in the Reshimo de Hitlabshut (Zachar).
In this case, the matter concerns the emergence of the world of the Nikudim; hence, this is the Reshimo Alef de Aviut and the Bet de Hitlabshut. Because of this Zivug, the Sefira of the level called “Bina be Kiruv” or “VAK de Bina” emerges, i.e., the interim state between Bina and ZA. This Sefira is called Keter of the world of Nikudim.
A second Zivug happened because of the inclusion of the Reshimo de Hitlabshut (Zachar) in the Reshimo de Aviut (Nekeva), from which the Sefira of the level of ZA or “VAK bli Rosh” emerged. This Sefira is called Aba ve Ima of the world of the Nikudim, and they are in a back-to-back position (Achor be Achor).
These two levels are called two heads of the world of the Nikudim. However, there is a difference between them. It consists in the fact that Keter de Nikudim, i.e., the level of Zachar, does not spread into the Guf, but shines only in the Rosh, whereas Aba ve Ima de Nikudim, i.e., the level of Nekeva, spreads into the Guf and is called HaGaT NHYM de Nikudim.
The Nikudim is the first world that is built according to TB; hence, there are certain elements in it that are related to our world.
The distance between the Creator and us can be divided as follows: the Rosh de Galgalta is, roughly speaking, the Dalet Behinot de Ohr Yashar (four phases of emergence and development of the Direct Light). Then, Malchut of the World of Infinity is positioned from the Peh de Galgalta downwards. It decides to accept some part of the light (Ta’amim) into the Toch after the TA.
Further pressure form the Ohr Makif on the Masach leads to its weakening and to the gradual emergence of the Partzufim de Galgalta, AB, SAG, MA and BON. Then the Nekudot de SAG descends under the Tabur and form the 10 Sefirot, which consist of G”E (the vessels of bestowal) and AHP (the vessels of reception). An enormous 'desire to receive' the light for themselves manifests in the vessels of reception. Thus, observing the conditions of TA, Malchut of the World of Infinity rises to Bina and prevents the reception of the light by those vessels. This is how Tzimtzum Bet took place.
Then the screen of Nekudot de SAG commenced rising with the Reshimot Bet de Hitlabshut/Alef de Aviut, the Reshimot of TB and of the NHYM de Galgalta (Dalet/Gimel). A Zivug is then made on the first pair or Reshimot (usual Bet/Alef), which leads to the formation of the Partzufim MA Elion and BON Elion. One more Zivug is made on the Reshimot Bet/Alef, plus the information of TB, and the light spreads only in GE. The Partzuf that emerged on this pair of Reshimot is called Katnut of the world of Nikudim (see above).
When people who study “The Preface to the Science of Kabbalah” reach this point, they feel a sudden change, and have to start learning from the beginning. This turning point is not random, since beginning from TB and on, we begin to study the origins of our soul. TA and its consequences are not directly connected with our soul. Starting from the first Partzuf based on TB – the world of Nikudim and further, we begin to see the development of our soul, properties and aspirations that originate from the fragments of the common soul of Adam HaRishon. There is no doubt that the laws of TA, although having no direct influence on us, generally affect the entire Universe.
After their descent under the Tabur, the Nekudot de SAG acquired additional desires (Dalet/Gimel), for which they did not have a proper screen, i.e., the force of resistance. A surplus of the egoistic desires was formed, and because of this Malchut rose to Bina up to the upper third of Tifferet. Now the light cannot spread below the Parsa.
For the light to spread from the Tabur to the Parsa, SAG has to make a prior calculation in the Rosh. To that end, it raises the screen from the Peh to the Nikvey Eynaim. This is the boundary between Gar de Bina and Zat de Bina de Rosh, i.e., between the vessels of bestowal and reception. This happens in Rosh de SAG under the Tabur de AK, taking into account that the light would spread only down to the Parsa in the Guf de Nikudim under the Tabur de AK. Here the Partzuf Katnut de Nikudim emerges. It has two heads (Keter and Aba ve Ima) and Guf (ZON). Both heads are in a back-to-back position (“Achor be Achor”). There is a notion “combination of the Partzufim” in the spiritual world. As the light gradually spreads from one Sefira to another in ten Sefirot of each Partzuf, the upper part of the Sefira is the receiving one, the middle part is the Sefira proper, and the lower part gives the light to the next Sefira.
Aba ve Ima de Nikudim are in a back-to-back position. It means that none has the Ohr Hochma. Another explanation suggests that they received the correction called “Achor be Achor” or “Ki Hafetz Hesed”, i.e., they have only the Ohr Hassadim.
Normally the word “Achoraim” (back part) means the part used either for reception or for bestowal. “Panim” (face) has the opposite meaning; it is the property being used. The correction, “Achor be Achor”, is also called “the correction of Achoraim de Ima”, which is Bina de Ohr Yashar. It is unwilling to receive the Ohr Hochma, just the Ohr Hassadim.
Aba ve Ima is ZA, the Behinat VAK (the lack of Ohr Hochma), but thanks to the received correction, they only want the Hassadim. Hence, it is considered as the Rosh and Gar. They received this correction through Zachar, which has the Bet de Hitlabshut. Aba ve Ima - Behina Alef de Aviut - was included in the Bet de Hitlabshut. Consequently, when a Zivug was made on their Behinot, they were also involved in a Zivug with their property “Kli Hafetz Hesed”.
The same happens in the world of the Nikudim. Two objects may be in four states: Achor be Achor, Achor be Panim, and Panim be Achor and Panim be Panim. When Aba ve Ima are in the state of Achor be Achor, Aba is unable to give Ima anything, while Ima does not want to receive anything from Abba. Only in the state of the Panim be Panim can Aba transfer the light to Ima. There are two kinds of Zivugim: the spiritual, when no Partzuf is born, and “corporeal”, which leads to the birth of a new Partzuf.
75) Here, we speak about the three levels, one under the other, in the world of Nikudim:
a) Keter de Nikudim on the level of VAK de Bina;
b) Aba ve Ima on the level of ZA – the two heads;
c) Zat or HaGaT NHYM – the Guf de Nikudim.
Recall that Galgalta (Keter) has the Reshimo Dalet/Dalet (4/4), AB (Hochma) has the Reshimo Dalet/Gimel (4/3), and SAG (Bina) has the Reshimo Gimel/Bet (3/2). The next Partzuf is the world of Nikudim. It is Partzuf ZA or MA (shortened due to TB). Therefore, Aba ve Ima and ZON de Nikudim constitute just this common ZA of the world AK.
Note that the world of Nikudim in Katnut is no more than the fourth Partzuf (ZA) of the world AK. Keter of the world of the Nikudim represents VAK de Bina, the interim level between the Partzuf Bina (SAG) and the Partzuf ZA (the world of Nikudim).
Previously we paid no attention to the fact that the Partzuf has two heads, although this was present in each Partzuf. Since there are two kinds of Reshimot – Hitlabshut and Aviut, there are also two types of Zivugim, and consequently two heads. However, they did not play a major role before, so we never mentioned them. Here, in the state of Katnut de Nikudim, they play a very special part and are very important.
Let us learn to “adapt” ourselves to the laws of the spiritual worlds. There is a soul, man. Previously he had the screen on all his desires, with the help of which he could receive a certain amount of the light for the Creator’s sake. Now he cannot knowingly use all his desires for the Creator, since there are those among them that wish to receive for their own sake. Hence, he chooses not to use them, but puts them aside and works only with the altruistic desires: Keter, Hochma, Bina, Hesed, Gvurah, and a part of Tifferet.
Now, there appears a basis for the emergence of the observed desires-commandments, which refer to Sefirot above the Parsa, and the forbidden desires, which refer to Sefirot below the Parsa. When, at the Final Correction, the Partzuf acquires the screen for the forbidden desires and they turn into the ones to be observed, he will be able to completely fill himself with the light.
The light is pleasure. If I enjoy the reception, it is called egoism. If I enjoy the act of giving, it is still egoism, but of a totally “different kind”. There is no Ohr Hochma or Hassadim under the Parsa after TB, only absolute darkness. When the worlds Beria, Yetzira, and Assiya are formed under the Parsa, some light appears in them, the so-called Ohr Tolada, i.e., a small luminescence destined for the spiritual birth and correction, but not for the reception of pleasure.
In our rise to the Parsa, we climb 6000 steps or levels to reach and cross this barrier that separates us from the spiritual worlds. Then the Mashiah (the Upper Light) comes, resurrects the dead, egoistic desires, and corrects them. Then they can be used for the reception of the light-pleasure. This process is called “the resurrection of the dead”.
We should stress that there is a fundamental difference between the creation of the worlds (the process we are studying) and creation of souls. Strictly speaking, the worlds are not the creation; they are the levels of the Creator’s concealment, still objects, robots.
Only man, who climbs these steps, turning them into the levels of the Creator’s revelation, animates them. We have spoken about this. Nevertheless, it is so important that it merits repeated mentioning.
Now, as we study the structure of the worlds, we learn about the creation of the spiritual environment for the future souls. The worlds promoted the creation of the soul of Adam HaRishon. Then this soul broke into many fragments. Each of them represents a human soul, which, upon its correction, will be able to receive the light, tearing off the spheres and filters during its ascent.
The Parsa is called “the point of the world to come”. The Sium of Galgalta is “the point of this world”. The difference between the two points is the place of the worlds BYA. The world of Atzilut is called Gan Eden (Paradise).
In our world, we have the task of acquiring the vessels of bestowal (GE). This is achieved by crossing the barrier (the Machsom) and advancing to the Parsa. Only in the world of Atzilut do we begin to correct the vessels of reception (AHP). This means that, during 6000 years or levels, we only acquire the altruistic desires.
Upon entering the seventh millennium, the world of Atzilut, will we be able to start correcting the egoistic desires. This is called the resurrection of the dead egoistic desires, which were forbidden to be used. This process takes 4000 more years. The tenth millennium already refers to the secrets of the Torah, of which we may not speak. There is no time, as we understand it, in spirituality. The so-called millennium can be passed in one day, provided the necessary corrections are made. The spiritual level is called “a year”, since while passing a certain level, the soul’s desires go through a full cycle of changes.
We study the most necessary science in our life, through which all others are attained. Imagine an empty space in which your “I” emerges. This “I” is endowed with senses, with the ability to feel. Whatever you feel inside your senses is called your world. Who provides you with these sensations? The Creator does. He emerges from nowhere, existing outside, but you can feel Him only inside of you.
People differ by their sets of desires to receive pleasure. One strives after power, while another is drawn to money; one longs for animal pleasures, yet another is attracted to science. Similar phenomena exist in the spiritual world. It is impossible “to enter” the spiritual essence of another human being.
Therefore, we should never compare our sensations with those of others, since everyone runs them through his own set of desires. We cannot compare of two different people's sensations of the same food, even though in both cases it will be, say, and sweet. Only the Creator’s light is common for all.
Whatever is necessary for man’s existence is not considered egoism, although people’s needs are quite diverse. Had I been satisfied with receiving nothing for my existence, I would have been free from all and totally independent. However, I still have to devote some time to satisfying the needs of my body. The Creator made me this way, and, although I would be happy not to do it, this does not depend on me.
Egoism means following one’s own desire. Here man must determine what is necessary for the existence of his body, and what is superfluous and serves the satisfaction of his egoistic desires. However, the goal is to feel the Creator. Gradually increasing the sensation of the Creator will give us strength, confidence and the opportunity to move forward, correctly evaluating the current situation.
Kabbalah does not turn man into a fanatic nor oblige him to give something up. On the contrary, it wishes to lead him to absolute perfection and delight. Only the thoughts that cross your mind during the reading of a genuine text, combined with the explanations of a true Teacher, can lead to a good result. If you are away from the book and your thoughts divert you from Kabbalah, consider yourself outside of it.
Kabbalah leads us to a state in which we can already feel the point in the heart. In this state we can evaluate ourselves, not from the angle of the egoistic desires, but according to the apprehension of the Universe and our own place in it, i.e., from the altruistic standpoint. Then a contradiction, between egoism and altruism arises, which forces man to cry out to the Creator for help, for deliverance from his egoism.
There are two kinds of Rosh in each Partzuf: the Rosh de Hitlabshut and the Rosh de Aviut. The Rosh de Hitlabshut contains information about the light that was present in the previous Partzuf. The Rosh de Aviut says which Masach is available at this moment. These two kinds of information are all there is in the entire Universe: the power of the light and the strength of the vessel. They provide us with two notions: the power of delight in the Creator’s light and the strength of the screen in the Kli. Then, after making such a calculation in the Rosh, the vessel receives some part of the light in the Guf for the Creator’s sake .
As was stated, the Rosh de Hitlabshut in the world of the Nikudim is called Keter, and the Rosh de Aviut - Aba ve Ima. Yet there is the third head in the Nikudim – the YESHSUT. However, we usually do not consider it, since it refers to TA, is under Tabur and is considered a part of SAG. Keter and Aba ve Ima already refer to TB.
Each Reshimo should give birth to a thought that can emerge in action. The thought that was born because of the previous pleasure, the Reshimo de Hitlabshut, the Rosh Keter, cannot come to realization for the lack of proper screen. It can emerge only by a Zivug on the Reshimo de Aviut, the body of the Partzuf.
The world of the Nikudim consists of the Rosh de Keter, the Rosh de Aba ve Ima and the Guf – ZON, which itself includes seven Sefirot. The AHP de ZON is under the Parsa and joins the Partzuf only in the state of Gadlut. In this way, the AHP passes its egoistic desires on to the altruistic vessels, i.e., GE, which in accordance with TA, leads to the loss of the screen, the breaking of the vessels and the disappearance of the light. Only the empty egoistic desires remain.
Now we are studying the state of Katnut of the world of Nikudim that emerged as a result of a Zivug made on Reshimot Bet/Alef. We come across some entirely new notions that need to be very thoroughly examined, since our Kli, our soul, is based on them. We are created because of the laws of TB. By overcoming the 6000 years or levels, we cover the distance from our world to the Parsa, and then enter the world of Atzilut.
The descending structure of the Universe described by Kabbalists, and man’s attainment of the spiritual worlds, pass through the same levels. In fact, the Creator created all the spiritual worlds so that they would serve as steps-levels in man’s attainment. The Kabbalists left us a detailed description of the descent; the ascent is attained by each man individually and is impossible to describe. We study the laws of the spiritual Universe and must know them if we wish to exist in the spiritual world.
The laws of TB apply to this world, but we see them in their material form: physical, chemical, biological and social. All these laws are expressed in their outward appearance, but if we look closely enough, we will see that they are also based on the spreading of the light, the formation of the screen etc. We study the basic laws of the Universe, reaching into the very depths of it.
76) Know that all the levels of the Nikudim are determined by the rising of Malchut to Bina. Moreover, they divide into two parts: “Panim ve Achoraim” (front and back of the Partzuf). After making a Zivug in the Nikvey Eynaim, there are only two and a half Sefirot in the Rosh: G”E and Nikvey Eynaim, i.e., Keter, Hochma, and the upper third of Bina, which are actually the Kelim de Panim. AHP, which consists of the lower two thirds of Bina, ZA and Nukva (Malchut) got outside the ten Sefirot de Rosh and is now called the Kelim de Achoraim, which are not taken into account during a Zivug. Each subsequent level divided similarly.
So, a Zivug de Haka’a cannot be made on AHP. No calculations and no reception of the light are possible. These Sefirot may not be used, since they are under the screen. Only the vessels of bestowal above the screen are taken into account. Accordingly, only the two and a half upper Sefirot are filled with the light in the Guf of Partzuf – Keter, Hochma, and the Gar de Bina. Such a state, when the receiving vessels are not used, is called Katnut. Only the vessels of bestowal are worked with.
It is similar to the situation where a host puts 10 different dishes before his guest. The guest, however, tells him that he can only enjoy watching this culinary abundance without touching anything. By not receiving, the guest likens himself to the giver. According to the force, which resists his egoism, he can receive only two salads for the sake of the host.
The Partzuf SAG, which refuses to receive anything, has the Rosh, the Toch, and the Sof. By not receiving, it enjoys tremendously its connection with the Creator, His revelation. Since the SAG is similar to the Creator by its properties, the Ohr Hassadim spreads in it. A question arises: should a Zivug de Haka’a be made on the Ohr Hassadim? Previously we only dealt with a Zivug de Haka’a on the Ohr Hochma.
It turns out that a Zivug must also be made on the Ohr Hassadim. As we have already said, the Creator’s light is indivisible, and only the vessel distinguishes the various kinds of pleasure in it, according to its properties. Since there is a screen and a Zivug de Haka’a, there are also the Rosh, the Toch, and the Sof of the Kelim, in which the Ohr Hassadim spreads. They are called G”E – Keter, Hochma and Gar de Bina (the vessels of bestowal), whereas the light does not enter AHP.
The Creator created the ten Sefirot. They are always present. Everything depends only on the strength of our screen and the ability to work with it. Now the screen is weak and can work only with the Kelim de Panim (the vessels of bestowal). There are the Kelim de Panim in the Rosh, the Toch and the Sof. However, we cannot work with the Kelim de Achoraim (the vessels of reception) that are also present there. Hence, the screen rises from the Peh to Nikvey Eynaim.
The entire Partzuf takes a different form: the Peh is in Nikvey Eynaim, the Tabur is where the Peh was, and the Sof is where the Chazeh was. Thus, after TB, the Partzufim use only the uppermost, giving, parts of their desires. According to the law of the inverse relation between the vessels and the lights, the light that fills them is correspondingly smaller than that which fills the Partzufim in TA (the lower, coarser Kelim the Partzuf uses, the higher light fills it). Due to the rise of the screen, which leads to using only the giving vessels, the Partzuf can entirely descend under the Tabur of Galgalta and work with the coarse desires, using only the giving part of each of them. The Partzufim of the world of AK are unable to use these coarse desires, because they make a calculation on both the giving and the receiving parts. Partzufim of the world of AK can descend under the Tabur only for passing the light to the lower Partzufim that function in TB, for at that stage, they do not make any calculation with regard to themselves, but with regard to those they bestow upon.
The notions “Panim” and “Achoraim” are self-explanatory: Panim is a more significant stage, Achoraim – less significant. Panim is used for both giving and receiving; Achoraim is a stage that is used for neither giving nor reception.
77) There is no level in the world of the Nikudim that would not divide into Panim and Achoraim. Therefore, the AHP de Keter, i.e., the Zachar de Nikudim, descended to the level of the Panim de Rosh, Aba ve Ima; in other words, to the level of Nekeva. AHP, i.e., Achoraim de Nekeva of Aba ve Ima, descended to the Guf, i.e., to HaGaT NHYM de Nikudim. Thus, both Keter and Aba ve Ima consist of two parts: Panim and Achoraim. In other words, Panim de Aba ve Ima dress onto the Achoraim de Keter that descended from above. Achoraim de Aba ve Ima, which descended to the Guf, constitutes the inner part on which Panim de Guf dress.
For example, there were five thoughts in the Rosh and correspondingly five desires in the Guf to receive pleasure from the light that is in the Rosh. Now, there are only two and a half thoughts in the Rosh and two and a half desires to receive pleasure. The rest of the desires are inside the lower level and are not used.
78) The division of each level into two parts led to the presence of only the lights of Nefesh and Ruach in each upper part of the level, i.e., VAK, and the vessels Keter, Hochma and a part of Bina. Therefore, there are three levels in Katnut de Nikudim: Keter, Aba ve Ima and Zat, i.e., the vessels Keter, Hochma and a part of Bina, and the lights Nefesh and Ruach, since Zat de Bina and ZON descended from their level to the lower one.