While studying, it is recommend to examine the drawings at the end of the essay, HaIlan
46) Now we have clarified the Bitush of Ohr Makif and Ohr Pnimi, occurring after the expansion of the Partzuf into a Guf. This causes the Masach de Guf to purify, all the Lights of the Guf to depart, and the Masach with the Reshimot that remain in it rise to Peh de Rosh, where they are renewed with a new Zivug de Hakaa, and produce a new level in the measure of Aviut in the Reshimot. Now we shall explain the four types of Lights, TANTA (Taamim, Nekudot, Tagin, Otiot), occurring with the Bitush of Ohr Makif and the ascents of the Masach to Peh de Rosh.
47) It has been explained that through the Bitush of Ohr Makif in the Masach de Guf, it purifies the Masach of all the Aviut de Guf until it is purified and equalizes with the Masach de Peh de Rosh. The equivalence of form with the Peh de Rosh unites them as one, and it is included in the Zivug de Hakaa in it.
However, the Masach is not purified at once, but gradually: first from Behina Dalet to Behina Gimel, then from Behina Gimel to Behina Bet, then from Behina Bet to Behina Aleph, and then from Behina Aleph to Behinat Shoresh. Finally, it is purified from all its Aviut and becomes as pure as the Masach de Peh de Rosh.
Now the Upper Light does not stop shining for even a moment, and mates with the Masach at every stage of its Hizdakchut. This is because once it has been purified of Behina Dalet and the level of Keter has been entirely removed, and the Masach came to Aviut of Behina Gimel, the Upper Light mates with the Masach on the remaining Aviut of Behina Gimel and produces ten Sefirot at the level of Hochma.
Afterwards, when the Masach departs from Behina Gimel, too, and the level of Hochma departs, as well, leaving only Behina Bet in the Masach, the Upper Light mates with it on Behina Bet and produces ten Sefirot at the level of Bina. Then, when it has been purified of Behina Bet, too, and this level has departed, leaving only Aviut of Behina Aleph in it, the Upper Light mates with the Masach on the remaining Aviut of Behina Aleph, and produces ten Sefirot at the level of ZA. And when it has been purified of Aviut de Behina Aleph, too, and the level of ZA has departed, it remains with only the Shoresh (root) of the Aviut.
In that state, the Upper Light makes a Zivug on Aviut Shoresh that remains in the Masach, and produces ten Sefirot at the level of Malchut. And when the Masach is purified of Aviut Shoresh, too, the level of Malchut departs thence, too, since no Aviut de Guf remains there. In that state, it is considered that the Masach and its Reshimot rose and united with the Masach de Rosh, became included there in a Zivug de Hakaa there, and produced new ten Sefirot over it, called a “child” and a “consequence” of the first Partzuf.
Thus we have explained that the Bitush of Ohr Makif and Ohr Pnimi that purifies the Masach de Guf of the first Partzuf of AK and elevates it to its Peh de Rosh, by which the second Partzuf, AB de AK, emerges, is not done at once. Rather, it occurs gradually, as the Upper Light mates with it at each state in the four degrees it traverses during its Hizdakchut, until it equalizes with the Peh de Rosh.
And as it has been explained regarding the elicitation of the four levels during the Hizdakchut of the Guf of the first Partzuf for AB’s purpose, three levels emerge during the Hizdakchut period of the Masach de Guf of Partzuf AB, as it emanates Partzuf SAG, and similarly in all the degrees. The rule is this: A Masach does not purify at once, but gradually. And the Upper Light, which does not stop spreading to the lower one, mates with it at each degree along its purification.
48) Yet, these levels, which emerge on the Masach during its gradual Hizdakchut, are not considered Hitpashtut of real degrees, like the first level that emerged before the beginning of the Hizdakchut. Rather, they are considered Nekudot, and they are called Ohr Hozer and Din (judgment), since the Din force of the Lights’ departure is already mingled in them. This is so because in the first Partzuf, as soon as the Bitush began to occur, and purified the Masach de Guf from Behina Dalet, it is considered as having been completely purified, since there is no “some” in the spiritual.
And since it began to purify, it had to purify completely. Yet, since the Masach purifies gradually, there is time for the Upper Light to mate with it at each degree of Aviut that the Masach assumes during its Hizdakchut, until it is completely purified. Hence, the departure force is mingled with the levels that emerge during its departure, and they are considered as only Nekudot and Ohr Hozer and Din.
This is why we discern two types of levels in each Partzuf: Taamim and Nekudot. This is so because the first ten Sefirot de Guf that emerge in each Partzuf are called Taamim, and the levels that emerge in the Partzuf as it purifies, after the Masach had already begun to purify until it reaches Peh de Rosh, are called Nekudot.
49) The Reshimot that remain below, in the Guf, after the departure of the Lights of Taamim, are called Tagin, and the Reshimot that remain from the levels of Nekudot are called Otiot, which are Kelim. Also, the Tagin, which are the Reshimot from the Lights of Taamim, hover over the Otiot and the Kelim and sustain them.
Thus we have learned the four types of Light, called Taamim, Nekudot, Tagin, Otiot. The first level to emerge in each Partzuf of the five Partzufim called Galgalta, AB, SAG, MA, and BON, is called Taamim. The levels that emerge in each Partzuf once it has started to purify, until it is completely purified, are called Nekudot. The Reshimot that remain of the Lights of Taamim in each level, after their departure, are called Tagin, and the Reshimot that remain from the Lights of the levels of Nekudot after their departure are called Otiot or Kelim. Remember that in all five Partzufim called Galgalta, AB, SAG, MA, and BON, for in all of them there is Hizdakchut and they all have these four types of Lights.