While studying, it is recommend to examine the drawings at the end of the essay, HaIlan
101) Now we have thoroughly explained the raising of MAN and the Sefira Daat, which are considered the Kelim de Panim de ZAT de Nekudim that extended and rose to AVI. This is because AVI received the new Light of AB SAG de AK from ZON de AK in the form of the point of Shuruk. They lowered the lower Hey from their Nikvey Eynaim to the Peh, and raised their Kelim de Achoraim, which were fallen in the ZAT de Nekudim. As a result, the Kelim de Panim de ZAT, which were attached to the Kelim de Achoraim de AVI (Items 89-94), rose, too, and the ZAT de Nekudim became MAN there, and returned AVI to being face-to-face.
And since the lower Hey, which is Behina Dalet, had already returned to her place at the Peh, the Zivug de Hakaa that was made on that Masach of Behina Dalet produced ten complete Sefirot at the level of Keter in the Light of Yechida (Item 84). Thus, ZAT, which are included there as MAN, received those great Lights of AVI, too. Yet, all this is only regarded as being from Above downwards, since AVI are considered the Rosh de Nekudim, where the Zivug that produces ten Sefirot from Above downwards occurs.
Subsequently, they expand into a Guf, too, from Above downwards (Item 50). At that time, the ZAT extend with all the Lights they had received in AVI to their place below, and the Rosh and Guf of Partzuf Gadlut de Nekudim ends. This Hitpashtut is considered the Taamim of Partzuf Gadlut de Nekudim (Item 26).
102) The four Behinot—Taamim, Nekudot, Tagin, Otiot—are discerned in Partzuf Nekudim, too (Item 47). This is so because all the forces that exist in the Upper Ones must exist in the lower ones, as well. But in the lower one, there are additional matters to the Upper One. It has been explained that the heart of the Hitpashtut of each Partzuf is called Taamim. After it expands, the Bitush of Ohr Makif and Ohr Pnimi occurs in it, and through this Bitush, the Masach is gradually purified until it equalizes with the Peh de Rosh.
And since the Upper Light does not stop, the Upper Light mates with the Masach in each state of Aviut along its purification. This means that when it purifies from Behina Dalet to Behina Gimel, the level of Hochma emerges on it. And when it comes to Behina Bet, the level of Bina emerges on it. When it comes to Behina Aleph, the level of ZA emerges on it, and when it comes to Behinat Shoresh, the level of Malchut emerges on it. All those levels that emerge on the Masach through its purification are called Nekudot.
The Reshimot that remain of the Lights, once they have departed, are called Tagin. The Kelim that remain after the departure of the Lights from them are called Otiot, and once the Masach has been completely purified of its Aviut de Guf, it is included in the Masach de Peh de Rosh in the Zivug there, and a second Partzuf emerges on it.
103) And here in Partzuf Nekudim it was done in precisely the same manner. Here, too, two Partzufim emerge — AB and SAG—one below the other. And in each of them are Taamim, Nekudot, Tagin, and Otiot.
The only difference is that the issue of the Hizdakchut of the Masach was not done here because of the Bitush of Ohr Makif and Ohr Pnimi, but because of the force of Din in the ending Malchut, included in those Kelim (Item 90). For this reason, the empty Kelim did not remain in the Partzuf after the departure of the Lights, as in the three Partzufim Galgalta, AB, SAG de AK, but broke and died and fell to BYA.
104) Partzuf Taamim, which emerged in the world of Nekudim, which is the first Partzuf in Nekudim, which emerged at the level of Keter, emerged with Rosh and Guf. The Rosh came out in AVI, and the Guf is the Hitpashtut of ZAT from Peh de AVI downwards (Item 101). This Hitpashtut from Peh de AVI down is called Melech ha Daat (King Daat).
And this is indeed the whole of the ZAT de Nekudim that re-expanded to their place after the raising of MAN. But since their root remained in AVI for sustenance and subsistence to the face-to-face of AVI (Item 98), called Moach ha Daat, which couples AVI, their expansion from Above downwards into a Guf is also called by that name — Melech ha Daat. This is the first Melech (king) of Nekudim.
105) It is known that all the quantity and quality in the ten Sefirot de Rosh appears in the Hitpashtut from Above downwards to the Guf, as well. Hence, as in the Lights of the Rosh, the mating Malchut returned and descended from the Nikvey Eynaim to the Peh. Then, GE (Galgalta Eynaim) and Nikvey Eynaim, which are the Kelim de Panim, reunited their Kelim de Achoraim, their AHP, and the Lights expanded in them. Similarly, as they expanded from Above downwards to the Guf, the Lights were drawn to their Kelim de Achoraim, too, which are the TNHYM in BYA, below Parsa de Atzilut.
However, since the force of the ending Malchut in Parsa de Atzilut is mixed in those Kelim, as soon as the Lights of Melech ha Daat met this force, they all departed the Kelim and rose to their root. Then, all the Kelim of Melech ha Daat broke face and back, died, and fell to BYA, since the departure of the Lights from the Kelim is like the departure of vitality from the corporeal body, called “death.” At that time, the Masach was purified from the Aviut de Behina Dalet, since these Kelim have already broken and died, and only Aviut de Behina Gimel remained in it.
106) And as the Aviut of Behina Dalet was revoked from the Masach de Guf by the breaking, that Aviut was revoked in the mating Malchut of the Rosh in AVI, too. This is so because Aviut de Rosh and Aviut de Guf are the same thing, except one is potential and the other is actual (Item 50). Hence, the Zivug at the level of Keter stopped at the Rosh in AVI, too, and the Kelim de Achoraim, the AHP that completed the level of Keter, fell once more to the degree below it—the ZAT. This is called “revoking the Achoraim of the level of Keter from AVI.” It turns out that the whole level of Taamim de Nekudim, Rosh and Guf, has departed.
107) And since the Upper Light does not stop shining, it mated once more on the Aviut de Behina Gimel that remained in the Masach de Rosh in AVI, producing ten Sefirot at the level of Hochma. The Guf from Above downwards expanded to the Sefira Hesed, and this is the second Melech of Nekudim. It, too, extended to BYA, broke, and died, at which time the Aviut of Behina Gimel was revoked from the Masach de Guf and de Rosh, as well. Also, the Kelim de Achoraim, the AHP that completed this level of Hochma of AVI, were revoked once more, and fell to the degree below it, to ZAT, as it happened at the level of Keter.
Following, the Zivug was made on Aviut of Behina Bet that remained in the Masach, producing ten Sefirot at the level of Bina. The Guf, from Above downwards, expanded in the Sefira Gevura, and this is the third Melech of Nekudim.
It, too, extended into BYA, broke, and died, revoking the Aviut of Behina Bet in Rosh and Guf, too, ending the Zivug at the level of Bina in the Rosh, too. The Achoraim of the level of Bina de Rosh fell to the degree below her in the ZAT, and then the Zivug was made on the Aviut of Behina Aleph that remained in the Masach, producing ten Sefirot at the level of ZA on her. Also, its Guf, from Above downwards, spread in the Upper third of Tifferet. Yet, it, too, did not last and its Light departed it. Thus, the Aviut of Behina Aleph has been purified with Guf and Rosh, and the Achoraim of the level of ZA fell to the degree below her, to ZAT.
108) This completes the descent of all the Achoraim de AVI, which are the AHP. This is so because with the breaking of Melech ha Daat, only the AHP that belong to the level of Keter were cancelled in AVI. And with the breaking of Melech ha Hesed, only the AHP that belong to the level of Hochma were cancelled in AVI. And with the breaking of Melech ha Gevura, the AHP that belong to the level of Bina were cancelled; and with the departure of the Upper third of Tifferet, the AHP of the level of ZA were cancelled.
It follows that the whole Gadlut of AVI was cancelled, and only GE de Katnut remained in them, and only Aviut Shoresh remained in the Masach. Afterwards, the Masach de Guf was purified from all its Aviut, and equalized with the Masach de Rosh. At that time, it was included in a Zivug de Hakaa of the Rosh, and the Reshimot in it were renewed, apart from the last Behina (Item 41). And by this renewal, a new level emerged on it, called YESHSUT.
109) And since the last Behina was lost, all that was left was Behina Gimel, on which ten Sefirot at the level of Hochma emerged. And when its Aviut de Guf was recognized, it left the Rosh of AVI, descended, and clothed the place of the Chazeh de Guf de Nekudim (Item 55). It produced the ten Sefirot de Rosh from the Chazeh upwards, and this Rosh is called YESHSUT. It produced its Guf from the Chazeh down from the two thirds of Tifferet through the Sium of Tifferet. This is the fourth Melech of Nekudim, and it, too, extended to BYA, broke and died. Thus, Aviut of Behina Gimel has been purified Rosh and Guf. Its Kelim de Achoraim of the Rosh fell to the degree below it, in the place of their Guf.
Subsequently, the Zivug was made on Aviut of Behina Bet, which remained in it, producing the level of Bina on it. Its Guf, from Above downwards, expanded in the two Kelim Netzah and Hod, which are both one Melech—the fifth Melech of Nekudim. And they, too, extended to BYA, broke, and died. Thus, the Aviut of Behina Bet has been purified Rosh and Guf, and the Kelim de Achoraim of the level fell to the degree below it: the Guf.
Afterwards, the Zivug was made on the Aviut of Behina Aleph that remained in it, and produced the level of ZA. Its Guf, from Above downwards, expanded in the Kli de Yesod, and this is the sixth Melech of Nekudim. It, too, expanded into BYA, broke, and died. Thus, the Aviut of Behina Aleph has been purified in Rosh and Guf, as well, and the Kelim de Achoraim at the Rosh fell to the degree below them, to the Guf.
Then there was the Zivug on the Aviut of Behinat Shoresh that remained in the Masach, producing the level of Malchut. Its from Above downwards extended into the Kli of Malchut, and this is the seventh Melech of Nekudim. It, too, expanded into BYA, broke, and died. Thus, Aviut Shoresh was purified in Rosh and Guf, as well, and the Achoraim de Rosh fell to the degree below it, in the Guf. Now all the Kelim de Achoraim of YESHSUT have been cancelled, as well as the breaking of the vessels of the whole ZAT de Nekudim, called “the seven Melachim (kings).”
110) Thus we have explained the Taamim and Nekudot that emerged in the two Partzufim AVI and YESHSUT de Nekudim, called AB SAG. In AVI, four levels emerged one below the other:
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The level of Keter is called “gazing of the Eynaim de AVI.”
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The level of Hochma is called Guf de Aba.
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The level of Bina is called Guf de Ima.
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The level of ZA is called Yesodot (foundations) de AVI.
Four bodies expanded from them:
These four Gufim (plural for Guf) broke in both Panim and Achoraim. But with respect to their Roshim (plural for Rosh), that is, the four levels in AVI, all their Kelim de Panim remained in the levels, that is, the GE and Nikvey Eynaim of each level, which were in them since the Katnut de Nekudim. Only the Kelim de Achoraim in each degree, which joined them during the Gadlut, were re-cancelled by the breaking, fell to the degree below them, and remained as they were prior to the emergence of Gadlut de Nekudim (Items 76-77).
111) The emergence of the four levels, one below the other, in Partzuf YESHSUT was in precisely the same manner:
Four Gufim expanded from them:
Their four Gufim broke in both Panim and Achor (back). But in the Roshim, that is, in the four levels of YESHSUT, the Kelim de Panim in them remained, and only their Achoraim were cancelled by the breaking, and fell to the degree below them. After the cancellation of the two Partzufim AVI and YESHSUT, the level of MA de Nekudim emerged. And since all that expanded from her to the Guf were only corrections of Kelim, I will not elaborate here.