While studying, it is recommend to examine the drawings at the end of the essay, HaIlan
56) Thus we have thoroughly explained the issue of Tzimtzum Aleph (the first restriction), carried out on the Kli of Malchut—Behina Dalet—so it would not receive the Upper Light within it. We have also explained the issue of the Masach and its Zivug de Hakaa with the Upper Light, which raises Ohr Hozer. This Ohr Hozer became new vessels of reception instead of Behina Dalet.
Also explained was the Hizdakchut of the Masach de Guf, made in the Gufim (plural for Guf) of each Partzuf by the Bitush of Ohr Makif and Ohr Pnimi, which produces the four discernments TANTA of the Guf of each Partzuf and raises the Masach de Guf to be considered Masach de Rosh. It qualifies it for a Zivug de Hakaa with the Upper Light, on which another Partzuf is born, one degree lower than the previous Partzuf. Finally, we have explained the elicitation of the first three Partzufim of AK, called Galgalta, AB, SAG, and their clothing order on one another.
57) Know that in these three Partzufim, Galgalta, AB, and SAG de AK, there is not even a root for the four worlds ABYA, since there is not even room for the three worlds BYA here. This is because the inner Partzuf of AK extended down to the point of this world, and the root of the desirable correction, which was the cause for the Tzimtzum, has not been revealed. This is so because the purpose of the Tzimtzum that unfolded in Behina Dalet was to correct it, so there would be no disparity of form within it, as it receives the Upper Light (Item 14).
In other words, to create Adam’s Guf of that Behina Dalet, he will turn the reception force in Behina Dalet to being in order to bestow, through his engagement in Torah and Mitzvot in order to bestow contentment upon his Maker. By that he will equalize the form of reception with complete bestowal, and that would be the end of correction, since this would bring Behina Dalet back to being a vessel of reception for the Upper Light, while being in complete Dvekut (adhesion) with the Light, without any disparity of form.
Yet, thus far, the root of this correction has not been revealed, as this requires that man (Adam) will be included with the higher Behinot, above Behina Dalet, so as to be able to perform good deeds of bestowal. And had Adam departed the state of the Partzufim of AK, he would have been completely in the state of empty space. This is because then the whole of Behina Dalet, which should be the root of Adam’s Guf, would have been below AK’s Raglaim (feet), in the form of empty and dark space, as it would be of opposite form from the Upper Light. Thus, it would be considered separated and dead.
And had Adam been created from that, he would not have been able to correct his actions whatsoever, since there would be no sparks of bestowal in him at all. He would be deemed a beast that has nothing of the form of bestowal, and whose life is only for himself. This would be like the wicked who are immersed in the lust of self-reception, “and even the grace that they do, they do for themselves.” It is said about them, “the wicked—during their lives are called ‘dead,’” since they are in oppositeness of form from the Life of Lives.
58) This is the meaning of our sages’ words: “In the beginning, He contemplated creating the world with the quality of Din (judgment). He saw that the world does not exist and preceded the quality of Rachamim (mercy), and associated it with the quality of Din” (Beresheet Rabba, 12). This means that every “first” and “next” in spirituality refers to cause and consequence.
This is why it is written that the first reason for the worlds, meaning the Partzufim of AK, emanated before all the worlds, were emanated in the quality of Din, that is, in Malchut alone, called Midat ha Din (quality of judgment). This refers to Behina Dalet that has been restricted and departed as an empty space and the conclusion of the Raglaim of AK, that is, the point of this world, below the Sium of AK’s Raglaim, in the form of empty space, devoid of any Light.
“He saw that the world does not exist” means that in this way, it was impossible for Adam, who was to be created from this Behina Dalet, to acquire acts of bestowal so the world would be corrected in the desired amount through him. This is why he “associated the quality of Rachamim with the quality of Din.”
Explanation: The Sefira (singular for Sefirot) Bina is called Midat ha Rachamim (quality of mercy), and the Sefira Malchut is called Midat ha Din, since the Tzimtzum was made on her. The Emanator raised Midat ha Din, which is the concluding force made in the Sefira Malchut, and elevated it to Bina—MidathaRachamim. He associated them with one another, and through this association, Behina Dalet—Midat ha Din—was incorporated with the sparks of bestowal in the Kli of Bina.
This allowed Adam’s Guf, which emerged from Behina Dalet, to be integrated with the quality of bestowal, too. Thus, he will be able to perform good deeds in order to bestow contentment upon his Maker, until he turns the quality of reception in him to being entirely in order to bestow. Thus, the world will achieve the desired correction by the creation of the world.
59) This association of Malchut in Bina occurred in Partzuf SAG de AK and prompted a second Tzimtzum in the worlds from itself downwards. This is because a new Sium on the Upper Light was made on it, that is, in Bina’s place. It follows that the ending Malchut, which stood at the Sium Raglaim of SAG de AK, above the point of this world, rose and ended the Upper Light at half of Bina de Guf de SAG de AK, called Tifferet, since KHB de Guf is called HGT. Thus, Tifferet is Bina de Guf.
Also, the mating Malchut, which stood at the Peh Rosh de SAG de AK, rose to the place of Nikvey Eynaim (pupils) de AK, which is half of Bina de Rosh. Then, a Zivug for the MA de AK was made there, at the Nikvey Eynaim, called “the world of Nekudim.”
60) This is also called Tzimtzum NHY de AK. This is because SAG de AK, which ended equally with Partzuf Galgalta de AK, above the point of this world, ends above the Tabur of the inner AK through the association and the ascent of Malchut to the place of Bina, at half the Tifferet, which is half the Bina de Guf of the inner AK. This is so because the ending Malchut rose to that place and detained the Upper Light from spreading from it downwards.
For this reason, an empty space was made there, devoid of Light. Thus, the TNHY (Tifferet, Netzah, Hod, Yesod) de SAG became restricted and devoid of the Upper Light. This is why Tzimtzum Bet (second restriction) is called Tzimtzum NHY de AK, since through the new Sium at the place of Tabur, NHY de SAG de AK were emptied of their Lights.
It is also considered that AHP of Rosh de SAG departed the degree of Rosh de SAG and became its Guf, since the mating Malchut rose to Nikvey Eynaim and the ten Sefirot de Rosh emerged from the Masach at Nikvey Eynaim and Above. Also, from Nikvey Eynaim downwards it is considered the Guf of the Partzuf, since it can only receive illumination from Nikvey Eynaim and below, which is considered Guf.
The level of these ten Sefirot that emerged at the Nikvey Eynaim de SAG de AK are the ten Sefirot called “the world of Nekudim.” They came down from the Nikvey Eynaim de SAG to their place below the Tabur of the inner AK, where they expanded with Rosh and Guf. Know that this new Sium, made at the place of Bina de Guf, is called Parsa. Also, there is internality and externality here, and only the ten external Sefirot are called “the world of Nekudim,” while the ten inner Sefirot are called MA and BON de AK itself.
61) Yet, we should understand that since the ten Sefirot of Nekudim and the MA de AK were emanated and emerged from the Nikvey Eynaim de Rosh de SAG, they should have clothed the SAG from its Peh de Rosh and below, as with the other Partzufim, where each inferior clothes its superior from the Peh de Rosh downwards. Why was it not so? Why did they descend and clothe the place below Tabur de AK? To understand that, we must thoroughly understand how this association came about, when Bina and Malchut were connected into one.
62) The thing is that during the emergence of Partzuf SAG, it ended entirely above Tabur of the inner AK, as has been explained concerning Partzuf AB de AK. They could not spread from Tabur down, since the government of Behina Dalet of the inner AK begins there, in its ten Sefirot de Sium, and there is nothing of Behina Dalet whatsoever in Partzufim AB and SAG (Item 54).
Yet, when Nekudot de SAG de AK began to emerge, after the Masach de SAG, which is Behina Dalet de Aviut, has been purified through the Bitush of Ohr Makif in it, and came to Behina Bet de Hitlabshut and Behina Aleph de Aviut, the Taamim de SAG departed. Then, the level of Nekudot emerged on the Aviut that remained in the Masach, in VAK without a Rosh.
This is so because the ten Sefirot that emerge on Behina Aleph de Aviut are the level of ZA, lacking GAR. Also, there is no Bina at the male level, which is Behina Bet de Hitlabshut, but only nearly that. This is considered VAK de Bina.
Hence, this form of the level of Nekudot de SAG has been equalized with the ten Sefirot de Sium below Tabur de AK, considered VAK without a Rosh, too (Item 52). It is known that equivalence of form unites the spirituals into one. Hence, this level subsequently descended below Tabur de AK and mingled there with ZON de AK, where they were as one, since they are of equal levels.
63) We might wonder at the fact that there is still a great distance between them with respect to their Aviut, since Nekudot de SAG come from Aviut of Behina Bet and have nothing of Behina Dalet. And although they are the level of ZA, it is not like the level of ZA below Tabur de AK, which is ZA of Behina Dalet. Thus, there is a big difference between them.
The answer is that the Aviut is not apparent in the Partzuf during the clothing of the Light, but only after the departure of the Light. Hence, when Partzuf Nekudot de SAG appeared at the level of ZA, descended, and clothed at the level of ZON from Tabur de AK downwards, Behina Bet was mingled with Behina Dalet and caused Tzimtzum Bet. This created a new Sium at the place of Bina de Guf of that Partzuf, as well as prompted a change in the place of the Zivug, making it the Peh de Rosh instead of the Nikvey Eynaim.
64) Thus, you find that the source of the association of Malchut in Bina, called Tzimtzum Bet, occurred only below Tabur de AK, by the expansion of Partzuf Nekudot de SAG in that place. Hence, this level of ten Sefirot de Nekudim, which comes from Tzimtzum Bet, could not spread above Tabur de AK, since there is no force and ruling that can appear above its source. And since the place where Tzimtzum Bet was created was from Tabur down, the level of Nekudim had to expand there, as well.