65) Thus it turns out that the essence of the TB was revealed exclusively in the Partzuf Nekudot de SAG from the Tabur down to the Sium Reglav above the point of this world (HaOlam Hazeh). Know that all changes called forth by TB happened only in the Partzuf Nekudot de SAG and not above it.
As was already said above, because of the ascent of Malchut to mid-Tifferet of the Sefirot de Sof of the world AK, which cut off its vessels of reception at this point, the lower part of Tifferet and the NHYM de Sof de AK turned into an empty space. It happened not in AK, but in the Partzuf Nekudot de SAG de AK. The changes that took place in AK are considered the raising of MAN, which means that AK only performs these changes for creating the ten Sefirot of the world of the Nikudim. There were no changes in AK itself.
After TA, Malchut of the World of Infinity, which decided not to receive anything, makes a new decision. It chooses to receive the Ohr Hochma for the Creator’s sake by building the anti-egoistic screen, i.e., by acquiring the intention to receive for the sake of the Creator. The first Zivug de Haka’a and reception of the light are called Galgalta, the second – AB and the third – SAG. All the above-mentioned Partzufim could receive the light only above the Tabur de Galgalta. This is because the desires beneath the Tabur are so egoistic that they can only be ignored.
When the screen of Partzuf SAG weakens and Nekudot de SAG (the Partzuf of pure Bina) emerge, they can fill those desires under the Tabur de Galgalta with Ohr Hassadim, which neither Galgalta, AB, nor SAG could fill.
The Nekudot de SAG want nothing for themselves; they receive pleasure only from giving, i.e., from Ohr Hassadim. Hence, the Nekudot de SAG can refuse to work with its vessels of reception, and fill the desires with Ohr Hassadim instead.
But as soon as the desires under the Tabur are filled with the Ohr Hassadim, it turns out that there are Zat de Bina in Nekudot de SAG, i.e., the lower part that connects Bina with ZA, and obliges it to fulfill ZA's request for Ohr Hochma. For that, Bina needs to receive this light, although by nature it desires not to receive at all. This quality of Zat de Bina became apparent already during the formation of the four Behinot de Ohr Yashar, where Bina, at the end of its development, decides to receive a little of the Ohr Hochma in order to create ZA.
For that purpose, Bina had to restrict slightly its desire not to receive and create in itself the 'desire to receive', but only for the sake of giving, that it may be somewhat similar to the Creator. Now, having met with the enormous desires to receive, Bina (the Nekudot de SAG) had to submit to them and pass them some Ohr Hochma, which it has to request from above.
Such tremendous, newly acquired desires (Dalet/Gimel) are incomparably greater than the strength of the screen of the Nekudot de SAG; hence, there is a hazard that the Nekudot de SAG would receive the light for their own sake. To avert this, Malchut of the World of Infinity, which earlier decided to make TA, ascends from the Sium de Galgalta, where it was so far, to mid -Tifferet of the Partzuf Nekudot de SAG, thus cutting off the vessels of reception – the lower part of Tifferet, Netzah, Hod, Yesod and Malchut, thereby restricting their use. Why are these particular Sefirot separated?
The upper Sefirot, Keter, Hochma, Bina, Hesed, Gvurah, and the upper part of Tifferet, are by nature vessels of bestowal; therefore, they did not take on the desires of the NHYM de Galgalta (Dalet/Gimel). Only the TNHYM of Nekudot de SAG, albeit similar vessels with smaller Aviut, reacted to them. Recall that the NHYM de Galgalta have the Reshimot Dalet/Gimel, while Nekudot de SAG is a transition from Reshimot Bet/Bet to Bet/Alef.
The upper light can pass through Galgalta, AB, SAG, descend under the Tabur, pass through Keter, Hochma, Bina, Hesed, Gvurah and the upper half of Tifferet, i.e., the light can reach Malchut, which is now at mid -Tifferet. The light cannot descend under Malchut, because of the egoistic desires that remain in absolute emptiness and darkness.
In this manner, Malchut divided Nekudot de SAG into the vessels of bestowal that are above it and the vessels of reception that are below it. The line that separates them is called “Parsa”. Any kind of light, including Ohr Hochma, can be above that line, for that is where the giving vessels or G”E is. This is the place where the world of Atzilut will later emerge.
This world of Atzilut is completely altruistic; it will rule over the entire creation, create the worlds BYA, the Partzuf of Adam HaRishon, and facilitate its “sin” and consequent breaking into six hundred thousand souls. Afterwards, it will begin correcting all the broken vessels; it will lift them up to their Final Correction (the Gmar Tikkun) during 6000 years-levels.
The second half of Tifferet, i.e., Zat de Bina that lies under the Parsa, has the properties of Bina; therefore, the future world of Beria (Bina) will be formed in its place. Below it, in the place of Netzah, Hod and Yesod, the world of Yetzira will emerge, and the world of Yetzira - in the place of Malchut.
This is the general scheme of the creation of the worlds. Meanwhile, we have learned that the notion of “place” has nothing to do with our everyday physical definition. By "place", we mean the Nekudot de SAG from the Tabur to the Sium de Galgalta that are divided by the Parsa into the places of Atzilut and BYA.
We should also note such properties of the future worlds as ascent and descent. Indeed, their place may ascend and descend with them or remain where it is. The worlds always go up or down together with the souls.
66) The division of the Partzuf Nekudot de SAG happened already during the TB (ascent of Malchut to Bina), i.e., before the raising of MAN and the Zivug made in the Nikvey Eynaim ofthe Rosh de SAG. This division occurred in the following way: Keter, Hochma, Bina, Hesed, Gvurah, and the upper third of Tifferet, down to its Chazeh, is the place of Atzilut; two thirds of Tifferet, from the Chazeh to the end of Tifferet, is the place of Beria; Netzah, Hod and Yesod is the place of Yetzira; and Malchut is the place of Assiya.
67) The place of the world of Atzilut is assigned to the spreading of the Upper Light down to Tifferet, where the Partzuf ends, i.e., the place of the ascent of Malchut Mesayemet to Bina, below which the light cannot enter. Thus, the place of the world of Atzilut ends in the Chazeh, i.e., at the boundary between the upper third of Tifferet and the lower two thirds of it. The new frontier, called the Parsa, is below the world of Atzilut.
Below the Parsa, the place was divided into three parts, although it was to be divided only into two: the ZON de Guf (ZA and Nukva) of NHY. Nevertheless, after a new Sium emerged in Bina de Guf (or Tifferet), only the ZON is below it. However, two thirds of Tifferet also descended under the Parsa. The fact is that Bina de Guf (Tifferet) in turn consists of its ten Sefirot KaHaB and ZON; and since ZON de Bina is the root of the ZON de Guf, ZON de Bina already possesses properties similar to those of ZON.
It means that they already have the 'desire to receive', not for themselves, but for passing the light down to the ZON.
Hence, together with the ZON de Guf, the ZON de Bina is also under the Parsa. For this reason, Sefira Tifferet split in all its width in Chazeh de Partzuf, since Malchut, which rose to Bina, stands there, leaving the ZON de Bina (two thirds of Sefira Tifferet below the Chazeh) outside (under the Parsa).
That explains the distinction between the upper part of Tifferet above the Parsa, which refers exclusively to Bina, and the lower part of Tifferet (ZON), which is under the Parsa against its will. It is the root of the real ZON and in the future will have to provide them with the light. There is not much evil in it, since it emerged not by its free choice. It separated from the NHYM (actual ZON), positioned below it, and formed the world of Beria.
68) The ZON de Guf also split into two parts: ZA (NHY – Netzah, Hod and Yesod) became the world of Yetzira, while Malchut (or Nukva) formed the world of Assiya under Yetzira.
Here we have learned how, because of TB, the Partzuf Nekudot de SAG was divided and the place for the four worlds, Atzilut, Beria, Yetzira and Assiya, was formed. Keter, Hochma, Bina, Hesed, Gvurah and Tifferet down to the Chazeh formed the place for the world of Atzilut. The lower two thirds of Tifferet, from the Chazeh down to the end of Tifferet, formed the place for the world of Beria. Netzah, Hod and Yesod prepared the place for the world of Yetzira and Malchut created the place for the world of Assiya.
The common place for all the worlds begins at the point of the Tabur of the world AK and ends above our world, i.e., reaches a Sium Reglav de AK where the dressing of the Nekudot de SAG onthe Partzuf Galgalta comes to an end.
Desires are created by the Creator and cannot be changed. All desires are created as Malchut of the World of Infinity. One can only decide how and when to apply them. Each desire can be used, worked with, or left aside until better times.
If you can do it, you are called “man” in the spiritual sense of the word and means that you already have the screen. You are the master of your actions and desires. If, with the help of the screen, you can use some of your desires, then depending on the strength of your screen, you may fill them with the Creator’s light.
The desires are called the vessel of your soul; the light is called the light of the soul. The soul constitutes those desires you work with for the sake of the Creator. The filled vessel is like the soul.
TA was aimed neither at restricting the use of desires nor at neutralizing them. We have no power over that. We always want something. The restriction was made only on receiving for one’s sake, whereas one can receive for the Creator’s sake at any time. Malchut, from the Peh to the Tabur, began receiving the Ohr Hochma for the sake of the Creator in the desires that were there.
The ten Sefirot of Nekudot de SAG are under the Tabur. The Parsa divided the Nekudot de SAG into two parts – altruistic and egoistic. The altruistic vessels end in Tifferet de Tifferet.
As was stated, we need to understand the material in order to grasp the general picture, the meaning of Kabbalah, to see where it leads us and with what it provides us. How can we start working with a set of our desires? Which of them do I have to begin with? Can I use them? If so, under what conditions may they be used?