While studying, it is recommend to examine the drawings at the end of the essay, HaIlan
You already know the difference between the two Malchuts in each Partzuf—the mating Malchut and the ending Malchut. Ten Sefirot of Ohr Hozer emerge from the Masach in the mating Malchut, clothing the ten Sefirot of Upper Light, called “ten Sefirot de Rosh,” that is, only roots. From there down, the ten Sefirot de Guf of the Partzuf expand in the form of Hitlabshut (clothing) of Lights in complete Kelim.
These ten Sefirot de Guf are divided into two discernments of ten Sefirot: ten Sefirot de Toch (insides), and ten Sefirot de Sof (end/conclusion). The position of the ten Sefirot de Toch is from the Peh to the Tabur (navel), the place of the clothing of the Lights in the Kelim. The ten Sefirot of the end of the Partzuf are positioned from the Tabur down to the Sium Raglin (end of the legs/feet).
This means that Malchut ends each Sefira until it reaches itself, which is unfit to receive any Light, hence the Partzuf ends there. This cessation is called “the end of the Etzbaot Raglin (toes) of the Partzuf,” and from there down it is an empty space, a void without Light.
Know that these two kinds of ten Sefirot extend from the root ten Sefirot, called Rosh, since both are included in the mating Malchut. This is so because there is the clothing power there—the Ohr Hozer that rises and clothes the Upper Light. There is also the Masach’s detaining force over Malchut so it would not receive the Light, by which the Zivug de Hakaa that raises Ohr Hozer was done. At the Rosh, these two forces are only roots.
Yet, when they expand from Above downwards, the first force, which is a clothing force, is executed in the ten Sefirot de Toch, from the Peh down to the Tabur. And the second force, which detains Malchut from receiving Light, is executed in the ten Sefirot de Sof and Sium, from Tabur down to the end of the Etzbaot Raglin.
These two kinds of ten Sefirot are always called HGTNHYM. All ten Sefirot de Toch, from Peh to Tabur, are called HGT, and all ten Sefirot de Sof from Tabur down are called NHYM.
51) We should also know that the issue of the Tzimtzum was only on the Ohr Hochma, whose Kli is the will to receive that ends at Behina Dalet, where the Tzimtzum and the Masach occurred. Yet, there was no Tzimtzum at all on the Ohr de Hassadim there, since its Kli is the will to bestow, in which there are no Aviut and disparity of form from the Emanator, and which does not need any corrections.
Hence, in the ten Sefirot of the Upper Light these two Lights, Hochma and Hassadim, are linked together without any difference between them, since they are one Light that expands according to its quality. For this reason, when they come to clothe in the Kelim after the Tzimtzum, the Ohr Hassadim (Light of Mercy) stops at Malchut, too, even though it was not restricted. This is so because had the Ohr Hassadim expanded in a place where the Ohr Hochma (Light of Wisdom) could not expand even a bit—the ending Malchut—there would be shattering in the Upper Light, as the Ohr Hassadim would have to be completely separated from the Ohr Hochma. Hence, the ending Malchut became an empty space, devoid of even the Ohr Hassadim.
52) Now we can understand the content of the ten Sefirot de Sof of the Partzuf from Tabur down. It cannot be said that they are only considered Ohr Hassadim, without any Hochma at all, since the Ohr Hassadim is never completely separated from the Ohr Hochma. Rather, there is necessarily a small illumination of the Ohr Hochma in them, as well. You should know that we always call this small illumination “VAK without a Rosh.” Thus, the three discernments of ten Sefirot in the Partzuf, called Rosh, Toch, and Sof have been explained.
53) And now we shall explain the order of the clothing of the Partzufim Galgalta, AB, and SAG de AK on each other. Know that each lower one emerges from the Masach of the Guf of the Upper One, once it has been purified and has equalized its form with the Malchut and the Masach at the Rosh. This is so because then it is included in the Masach at the Rosh, in the Zivug de Hakaa in it.
And once it undergoes the Zivug de Hakaa in the two Reshimot— Aviut and Hitlabshut—that remain in the Masach de Guf, its Aviut is recognized as Aviut de Guf. Through this recognition, it is discerned that the level emerges from the Rosh of the first Partzuf de AK, descends, and clothes its Guf, meaning at her root, since she is from the Masach de Guf.
Indeed, the Masach with the mating Malchut of the new Partzuf had to descend to the place of Tabur of the first Partzuf, since the Masach de Guf with the ending Malchut of the first Partzuf begins there. Also, the root of the new Partzuf and its grip are there. Yet, the last Behina of Aviut has vanished from the Masach by the Bitush of Ohr Pnimi and Ohr Makif (Item 40), and only Aviut of Behina Gimel remained in the Masach. This Behina Gimel de Aviut is called Chazeh (chest). For this reason, the Masach and the mating Malchut of the new Partzuf have no hold and root in the Tabur of the Upper One, but only in its Chazeh, where it is attached like a branch to its root.
54) Hence, the Masach of the new Partzuf descends to the place of the Chazeh of the first Partzuf, where it elicits ten Sefirot de Rosh from it and above it through a Zivug de Hakaa with the Upper Light, up to the Peh of the Upper One— Malchut de Rosh of the first Partzuf. But the lower one cannot clothe the ten Sefirot de Rosh of the Upper Partzuf at all, since it is considered merely the Masach de Guf of the Upper One. Subsequently, it produces ten Sefirot from Above downwards, called “ten Sefirot de Guf” at the Toch and the Sof of the lower one.
Their place is only from the Chazeh of the Upper Partzuf down to its Tabur, since from Tabur down is the place of the ten Sefirot of the Sium of the Upper One, being Behina Dalet. The lower one has no hold of the last Behina of the Upper One, since it loses it during its Hizdakchut (Item 40). For this reason, that lower Partzuf, called Partzuf Hochma of AK, or Partzuf AB de AK, must end above the Tabur of the first Partzuf of AK.
Thus, it has been thoroughly clarified that any Rosh, Toch, Sof of Partzuf AB de AK, which is the lower one of the first Partzuf of AK, stand from the place below the Peh of the first Partzuf down to its Tabur. Thus, the Chazeh of the first Partzuf is the place of Peh de Rosh of Partzuf AB, the mating Malchut, and the Tabur of the first Partzuf is the place of Sium Raglin of Partzuf AB, that is, the ending Malchut.
55) As has already been explained regarding the order of the emergence of Partzuf AB from the first Partzuf of AK, it is the same in all the Partzufim, through the end of the world of Assiya. Each lower one emerges from the Masach de Guf of its Superior, after it has been purified and included in the Masach de Malchut de Rosh of the Upper One in the Zivug de Hakaa there.
Afterwards, it comes out of there to its gripping point in the Guf of the Upper One, and elicits the ten Sefirot de Rosh from below Upwards in its place, through a Zivug de Hakaa with the Upper Light. Also, it expands from Above downwards into ten Sefirot de Guf in Toch and Sof, as has been explained in Partzuf AB de AK. Yet, there are differences concerning the end of the Partzuf, as it is written elsewhere.