While studying, it is recommend to examine the drawings at the end of the essay, HaIlan
155) The main difference between the Partzufim of AK and the Partzufim of the world of Atzilut is that the Partzufim of AK are from Tzimtzum Aleph, where each degree contains ten complete Sefirot. Also, there is only one Kli in the ten Sefirot—the Kli of Malchut, but the first nine Sefirot are only considered Lights.
The Partzufim of Atzilut, however, are from Tzimtzum Bet, as it is written, “in the day that the Lord God made earth and heaven,” when He associated Rachamim (mercy) with Din (judgment) (Item 59). Midat ha Din (quality of judgment), which is Malchut, rose and connected to Bina, which is Midat ha Rachamim (quality of mercy), and they were conjoined. Thus, a new Sium was placed over the Upper Light in Bina’s place. The Malchut that ends the Guf rose to Bina de Guf, which is Tifferet, at the place of the Chazeh, and the coupling Malchut at the Peh de Rosh rose to the Bina de Rosh, called Nikvey Eynaim.
Thus, the level of the Partzufim diminished into GE, which are Keter Hochma in Kelim, at the level of VAK without a Rosh, which is Nefesh Ruach in Lights (Item 74). Hence, they are deficient of the AHP de Kelim, which are Bina and ZON, and the Lights Neshama, Haya, and Yechida.
156) It has been explained (Item 124) that by raising MAN for the second Ibur, the Partzufim of Atzilut obtained the illumination of Mochin from AB SAG de AK, which lowers the lower Hey from Nikvey Eynaim back to her place at the Peh, as in Tzimtzum Aleph. Thus, they regain the AHP de Kelim and the Neshama, Haya, Yechida of Lights. Yet, this helped only to the ten Sefirot of the Rosh of the Partzufim, but not to their Gufim, since these Mochin did not spread from the Peh down to their Gufim (Item 138).
Therefore, even after the Mochin de Gadlut, the Gufim remained in Tzimtzum Bet, as during the Katnut. For this reason, all five Partzufim de Atzilut are considered to have only the level of the ten Sefirot that emerge on Aviut of Behina Aleph, the level of ZA, VAK without a Rosh, called “the level of MA.” They clothe the level of MA of the five Partzufim of AK, that is, from Tabur of the five Partzufim of AK downwards.
157) Thus, Partzuf Atik de Atzilut clothes Partzuf Keter de AK from its Tabur down, and receives its bounty from the level of MA of Partzuf Keter de AK, which is there. Partzuf AA de Atzilut clothes Partzuf AB de AK from Tabur down and receives its bounty from the level of MA de AB de AK, which is there. AVI de Atzilut clothe Partzuf SAG de AK from Tabur down, and receive their bounty from the level of MA de SAG, which is there. ZON de Atzilut clothe Partzuf MA and BON de AK from Tabur down, and receive their bounty from the level of MA of Partzuf MA and BON de AK.
Thus, each of the five Partzufim of Atzilut receives from its corresponding Partzuf in AK, only VAK without a Rosh, called “the level of MA.” And even though there is GAR in the Roshim of the five Partzufim of Atzilut, only the Mochin that expand from the Peh down into their Gufim, which are merely VAK without a Rosh, are taken into consideration (Item 139).
158) This does not mean that each of the five Partzufim of Atzilut clothes its corresponding Behina (discernment) in AK. This is impossible, since the five Partzufim of Atzilut clothe one atop the other, and so do the five Partzufim of Atzilut. Rather, this means that the level of each Partzuf of the Partzufim of Atzilut is aiming towards its corresponding Behina in the five Partzufim of AK, from which it receives its bounty (HaIlan, Image no. 3).
159) For the Mochin to flow from the Peh down to the Gufim of the five Partzufim of Atzilut, it has been explained (Item 141) that raising MAN from the lower ones is required. This is because then the completion of the ten Sefirot of the second kind are given to them, which suffices for the Gufim, as well.
And there are three discernments in these MAN that the lower ones raise:
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When they raise MAN from Aviut de Behina Bet, ten Sefirot at the level of Bina emerge, called “the level of SAG.” These are Mochin of Light of Neshama.
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When they raise MAN from Aviut de Behina Gimel, ten Sefirot at the level of Hochma emerge, called “the level of AB.” These are Mochin of the Light of Haya.
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When they raise MAN from Aviut de Behina Dalet, ten Sefirot at the level of Keter emerge, called “the level of Galgalta.” These are Mochin of the Light of Yechida (Item 29).
160) Know that the lower ones that are suitable for raising MAN are only considered NRN (Nefesh, Ruach, Neshama) de Tzadikim (righteous), which are already included in BYA and can raise MAN to ZON de Atzilut, considered their Upper One. At that time the ZON raise MAN to their Upper One, which are AVI, and AVI Higher still, until they reach the Partzufim of AK. Then the Upper Light descends from Ein Sof to the Partzufim of AK on the MAN that rose there, and the level of ten Sefirot emerges, according to the measure of Aviut of the MAN that they raised.
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If it is from Behina Bet, it is at the level of Neshama;
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If it is from Behina Gimel, it is the level of Haya.
And from there, the Mochin descend degree by degree through the Partzufim of AK, until they arrive at the Partzufim of Atzilut. And they also travel degree by degree, through all the Partzufim of Atzilut, until they arrive at the Partzufim ZON de Atzilut, which impart these Mochin upon the NRN de Tzadikim that raised these MAN from BYA.
And this is the rule: any initiation of Mochin comes only from Ein Sof, and no degree can raise MAN or receive bounty except from its adjacent Upper One.
161) This tells you that it is impossible for the lower ones to receive anything from ZON de Atzilut before all the Higher Partzufim in the world of Atzilut and the world of AK are brought into Gadlut by them. This is because it has been explained that there is no initiation of Mochin except from Ein Sof.
Yet, the NRN de Tzadikim can only receive them from their adjacent Upper One, which are ZON de Atzilut. Hence, the Mochin must cascade through the Upper Worlds and Partzufim, until they reach the ZON, which then give to the NRN de Tzadikim.
You already know that there is no absence in the spiritual, and that transference from place to place does not mean becoming absent from the first place and arriving at the next place, as in corporeality. Rather, they remain in the first place even after they have moved and arrived at the next place, as though lighting one candle from another, without the first being deficient.
Moreover, the rule is that the essence and the root of the Light remains in the first place, and only a branch of it extends to the next place. Now you can see that the bounty that traverses the Upper Ones until it reaches the NRN de Tzadikim remains in each degree it had traversed. Thus, all the degrees grow because of the bounty that they pass onto the NRN de Tzadikim.
162) Now you can understand how the actions of the lower ones cause ascents and descents in the Upper Partzufim and worlds. This is because when they better their deeds and raise MAN and extend bounty, all the worlds and degrees through which the bounty passed grow and rise Higher, because of the bounty that they pass. And when they corrupt their deeds once more, the MAN is corrupted, and the Mochin depart the Higher degrees, too, since the transference of bounty from them to the lower ones stops, and they descend once more to their permanent state as in the beginning.
163) And now we shall explain the order of the ascensions of the five Partzufim of Atzilut to the five Partzufim of AK, and the three worlds BYA to YESHSUT and ZON de Atzilut, beginning with their constant state and up to the level that can be reached during the 6,000 years before the end of correction. Overall, there are three ascensions, but they are divided into many details.
The constant state of the worlds AK and ABYA has already been explained above: the first Partzuf that was emanated after Tzimtzum Aleph is Partzuf Galgalta de AK, clothed by the four Partzufim of AK: AB, SAG, MA, and BON, and the Sium Raglin of AK is above the point of this world (Items 27, 31). It is circled by the surroundings of AK from Ein Sof, whose magnitude is infinite and immeasurable (Item 32). And just as Ein Sof surrounds it, it clothes within it, and it is called “the line of Ein Sof.”
164) And within MA and BON de AK lies Partzuf TNHYM de AK, called Nekudot de SAG de AK (Item 63, 66). During Tzimtzum Bet, the ending Malchut, which stood above the point of this world, rose and determined its place at the Chazeh of this Partzuf, below its Upper third of Tifferet, where it created a new Sium on the Upper Light, so it would not spread from there down. This new Sium is called “Parsa below Atzilut” (Item 68).
Also, these Sefirot from the Chazeh down of Partzuf Nekudot de SAG de AK that remained below the Parsa became a place for the three worlds BYA:
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The two thirds of Tifferet through the Chazeh became the place of the world of Beria;
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NHY became the place of the world of Yetzira;
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And Malchut, the place of the world of Assiya (Item 67).
It turns out that the place of the three worlds BYA begins below the Parsa and ends above the point of this world.
165) Thus, the four worlds, Atzilut, Beria, Yetzira, and Assiya begin from the place below Tabur de AK and end above the point of this world. This is because the five Partzufim of the world of Atzilut begin from the place below Tabur de AK, and end above the Parsa. And from the Parsa down to this world stand the three worlds BYA. This is the permanent state of the worlds AK and ABYA, and there will never be any diminution in them.
And it has already been explained (Item 138) that in that state, there is only Behinat VAK without a Rosh in all the Partzufim and the worlds. This is so because even in the first three Partzufim of Atzilut, in whose Roshim there is GAR, they are still not imparted from their Peh downwards, and all the Gufim are VAK without a Rosh, all the more so in the Partzufim BYA. Even the Partzufim of AK, with respect to their surroundings, are regarded as lacking GAR (Item 32).
166) Hence, over all there are three ascensions to complete the worlds in the three levels, Neshama, Haya, and Yechida, which they lack. And these ascensions depend on the lower ones’ raising of MAN.
The first ascension is when the lower ones raise MAN from the Behinat Aviut of Behina Bet. At that time, the AHP of the level of Bina and Neshama, with respect to the ten Sefirot of the second kind, are sorted, from the illumination of the point of Shuruk (Item 135). These Mochin shine to the ZAT and the Gufim, as well, like in the Partzufim of AK, when the full quantity that exists in the ten Sefirot in the Roshim of the Partzufim of AK traverses and spreads to the Gufim, as well.
167) It turns out that when these Mochin travel through the Partzufim of Atzilut, each of the five Partzufim of Atzilut receives Mochin de Bina and Neshama, called Mochin de SAG, which illuminate GAR to their Partzufim, as well, as in AK. Hence, it is then considered that they grow and rise and clothe the five Partzufim of AK, to the extent of the Mochin that they achieved.
168) Thus, when Partzuf Atik de Atzilut obtained these Mochin de Bina, it rises and clothes Partzuf Bina de AK, opposite the level of SAG de Partzuf Galgalta de AK, from which it receives its Behinat Neshama de Yechida de AK, which shines for his ZAT, too.
And when the Mochin come to Partzuf AA de Atzilut, it ascends and clothes the Rosh de Atik of the constant state, opposite the level of SAG of Partzuf AB de AK, from which it receives Behinat Neshama de Haya de AK, which shines for its ZAT. And when the Mochin come to Partzuf AVI de Atzilut, it ascends and clothes the constant GAR de AA, opposite the level of Bina of SAG de AK, from which it receives Behinat Neshama de Neshama de AK, which shines to their ZAT, too. And when these Mochin come to the YESHSUT and ZON de Atzilut, they ascend and clothe the constant AVI, opposite the level of Bina de Partzuf MA and BON de AK, from which they receive Behinat Neshama de Nefesh Ruach de AK. Then the NRN de Tzadikim receive the Mochin de Neshama de Atzilut.
And when the Mochin come to the Partzufim of the world of Beria, the world of Beria ascends and clothes Nukva de Atzilut, from which it receives Behinat Nefesh de Atzilut. And when the Mochin come to the world of Yetzira, it ascends and clothes the constant world of Beria, from which it receives Behinat Neshama and GAR de Beria. And when the Mochin come to the world of Assiya, it ascends and clothes the world of Yetzira, from which it receives Behinat Mochin de VAK that are in Yetzira. Thus we have explained the first ascension that each Partzuf in ABYA obtained by the MAN de Behina Bet, which the lower ones raised (HaIlan, Image no 7).
169) The second ascension occurs when the lower ones raise MAN from Aviut de Behina Gimel. At that time the AHP of the level of Hochma and Haya are sorted with respect to the completion of the second kind of ten Sefirot. These Mochin shine for the ZAT and the Gufim, too, as in the Partzufim of AK. And when the Mochin pass through the Partzufim ABYA, each Partzuf rises and grows through them, according to the Mochin it had attained.
170) Thus, when the Mochin came to Partzuf Atik de Atzilut, it rose and clothed the GAR of Partzuf Hochma de AK, called AB de AK, opposite the level of AB de Galgalta de AK, from which it receives the Light of Haya de Yechida. And when the Mochin reach Partzuf AA de Atzilut, it rises and clothes GAR de SAG de AK, opposite the level of AB de Partzuf AB de AK, from which it receives the Light of Haya de Haya de AK. And when the Mochin reach the Partzufim AVI de Atzilut, they rise and clothe the constant GAR de Atik, opposite the level of AB of Partzuf SAG de AK, from which they receive the Light of Haya de Neshama de AK, which shines for the ZAT and the Gufim, as well. And when the Mochin reach YESHSUT de Atzilut, they rise and clothe the constant GAR de AA, opposite the level of AB de MA de AK, from which they receive the Light of Haya de MA de AK. And when the Mochin reach ZON de Atzilut, they rise to GAR de AVI, opposite the level of AB de BON de AK, from which they receive the Light of Haya de BON de AK. Also, they receive the souls of the righteous from ZON.
And when the Mochin reach the world of Beria, it rises and clothes ZA de Atzilut, from which it receives Behinat Ruach de Atzilut. And when the Mochin reach the world of Yetzira, Yetzira ascends and clothes Nukva de Atzilut, and receives from her the Light of Nefesh de Atzilut. And when the Mochin reach the world of Assiya, it rises and clothes the world of Beria, and receives from it Behinat GAR and Neshama de Beria. At that time, the world of Assiya is completed with the full NRN de BYA. Thus we have explained the second ascension of each Partzuf of the Partzufim ABYA that rose and grew by the MAN of Behina Gimel, which the NRN de Tzadikim raised. (HaIlan, Image no. 8)
171) The third ascension is when the lower ones raise MAN from Aviut of Behina Dalet. At that time the AHP of the level of Keter de Yechida are sorted, with respect to the completion of the second kind of ten Sefirot. These Mochin shine to the ZAT and their Gufim, too, as in the Partzufim of AK. And when these Mochin traverse the Partzufim ABYA, each Partzuf rises, grows, and clothes its Superior, according to the measure of that Mochin.
172) Thus, when the Mochin reach Partzuf Atik de Atzilut, it rises and clothes the GAR of Partzuf Galgalta de AK, and receives its Light of Yechida de Yechida from there. And when the Mochin reach Partzuf AA de Atzilut, it rises and clothes the GAR de Partzuf AB de AK, and receives the Light of Yechida de Haya de AK from there. And when the Mochin reach Partzuf AVI de Atzilut, they rise and clothe GAR de SAG de AK, and receive the Light of Yechida de Neshama de AK from there. And when the Mochin reach Partzuf YESHSUT, they rise and clothe the GAR de MA de AK, and receive the Light of Yechida de MA de AK from there. And when the Mochin reach ZON de Atzilut, they rise and clothe GAR de BON de AK, and receive the Light of Yechida de BON de AK from there. And then the NRN de Tzadikim receive the Light of Yechida from the ZON de Atzilut.
And when the Mochin reach the world of Beria, it rises and clothes Partzuf YESHSUT de Atzilut, and receives Neshama de Atzilut from there. And when the Mochin reach the world of Yetzira, it rises and clothes Partzuf ZA de Atzilut, and receives Behinat Ruach de Atzilut from it. And when the Mochin reach the world of Assiya, it rises and clothes Nukva de Atzilut, and receives Behinat Light of Nefesh de Atzilut from her (HaIlan, Image no. 9).
173) It turns out that now, during the third ascension, the five Partzufim of Atzilut have each been completed with three levels, Neshama, Haya, and Yechida from AK, which they lacked in the constant state. It is therefore considered that these five Partzufim rose and clothed the five Partzufim of AK, each in its corresponding Behina in the Partzufim of AK.
Also, the NRN de Tzadikim received the GAR that they lacked. The three worlds BYA that were under the Parsa de Atzilut had only NRN of Light of Hassadim in the constant state, departed from Hochma by the force of the Parsa atop them. Now, however, they have risen above the Parsa and clothed YESHSUT and ZON de Atzilut, and have NRN de Atzilut, when the Light of Hochma shines in their Hassadim.
174) We should know that the NRN de Tzadikim permanently clothe only the Partzufim BYA below the Parsa:
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Nefesh clothes the ten Sefirot of Assiya;
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Ruach—the ten Sefirot of Yetzira;
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And Neshama—the ten Sefirot of Beria.
It turns out that although they receive from ZON de Atzilut, it still reaches them only through the Partzufim BYA, which clothe over them. Thus, the NRN de Tzadikim, too, rise along with the ascensions of the three worlds BYA. It turns out that the worlds BYA, too, grow only according to the measure of reception of abundance by the NRN de Tzadikim, that is, according to the MAN, sorted by them.
175) Thus, it has been made clear that in the constant state, there is only VAK without a Rosh in all the worlds and Partzufim, each according to its Behina. Even the NRN de Tzadikim are only considered VAK, since although they have GAR de Neshama from the world of Beria, these GAR are regarded as VAK, compared to the world of Atzilut, since they are considered Light of Hassadim, separated from Hochma.
Also, the Partzufim of Atzilut, although there is GAR in their Roshim, they are merely regarded as VAK, since they do not shine to the Gufim. And all the Mochin that reach the worlds, which are more than the VAK, come only through the MAN that the Tzadikim (righteous) raise.
Yet, these Mochin can only be accepted in the Partzufim through the ascension of the lower one to the place of the Upper One. This is so because although they are considered completion of the second kind of ten Sefirot, with respect to the Gufim and the ZAT themselves, they are still regarded as sorting of AHP of the first kind, which are not completed in their own place, but only when they are at the place of the Upper One (Item 142). Hence, the five Partzufim of Atzilut cannot receive Neshama, Haya, and Yechida de AK, except when they rise and clothe them.
Also, the NRN and the three worlds BYA cannot receive NRN de Atzilut, except when they ascend and clothe YESHSUT and ZON de Atzilut. This is because these AHP of the second kind, which belong to ZAT, and expand from Above downwards to the place of ZAT, will only be sorted at the end of correction. Hence, when the three worlds BYA rise and clothe YESHSUT and ZON de Atzilut, their constant place, from Parsa downwards, remains utterly vacant of any Light of Kedusha.
And there is a difference between from the Chazeh upwards of the world of Yetzira, and from its Chazeh downwards. This is because it has been explained above that from the Chazeh of the world of Yetzira downwards, it is the permanent place of the Klipot (Item 149). But because of the flaw of the sin of Adam ha Rishon, the bottom four of Yetzira of Kedusha and the ten Sefirot of Assiya of Kedusha descended and clothed there (Item 156). Hence, during the ascensions of BYA to Atzilut, there is neither Kedusha nor Klipot from the Chazeh de Yetzira upwards. But from the Chazeh de Yetzira downwards, there are Klipot, as this is their section.
176) And since the additional Mochin from the levels of VAK come only through MAN of the lower ones, they are not constantly present in the Partzufim, as they are dependent on the actions of the lower ones. When they corrupt their actions, the Mochin leave (Item 162). However, the constant Mochin in the Partzufim, which were established by the force of the Emanator Himself, will never suffer any change, since they are not augmented by the lower ones, and are hence not flawed by them.
177) Do not wonder about AA de BON being considered Keter de Atzilut, and AVI as AB (Item 130). This is because AA is the bottom half of Keter de BON, and AVI are the bottom half of HB de Nekudim. Hence, its corresponding Behina de AA in AK should have been Partzuf Keter de AK, and the Behina corresponding AVI in AK should have been AB de AK.
The answer is that the Partzufim of BON are females, having no reception of their own, except what the males—the Partzufim of MA—impart them. Hence, all these discernments in the ascensions, which mean obtaining Mochin from the Upper One, are discerned only in the males, which are the Partzufim of MA. And since AA de MA does not have anything from Behinat Keter, but only the level of Hochma, and AVI de MA have nothing of Behinat Hochma, but only the level of Bina (Item 126), it is considered that their corresponding Behina in AK is AB de AK to AA, and SAG de AK to AVI. And Partzuf Keter de AK relates only to Atik, which took the whole of the level of Keter de MA.
178) You should also note what is said, that the ladder of degrees, as they are in the permanent Mochin, never changes by all these ascensions. After all, it has been explained that the reason for all these ascents was that the NRN de Tzadikim, which stand at BYA, cannot receive anything before all the Higher Partzufim transfer it to them from Ein Sof. To that extent, the Upper Ones themselves, through Ein Sof, grow and ascend, as well, each to their own Upper One (Item 161).
It turns out that to the extent that one degree rises, all the degrees through Ein Sof must rise, as well. For example, when ZON rise from their constant state, below Tabur de AA, clothing the Chazeh de AA downwards, then AA, too, rose one degree above his constant state, from Peh de Atik downwards, clothing GAR de Atik. Following him, all his internal degrees rose, too: his HGT rose to the place of the constant GAR, and his from the Chazeh to Tabur rose to the place of the constant HGT, and his from the Tabur down rose to the place from the Chazeh through Tabur.
Accordingly, ZON, which rose to the place from the Chazeh through Tabur of the constant AA, is still below Tabur de AA. This is because at that time, the below Tabur de AA had already ascended to the place from the Chazeh to Tabur. (HaIlan, Image no. 4: the ascensions of ZON in the constant state of the five Partzufim of Atzilut, which rise and clothe during the obtainment of Neshama to GAR de YESHSUT, over the from Peh de AVI downwards, over the from Chazeh de AA downwards.)
However, all the Partzufim of Atzilut rise at that time (HaIlan, Image no. 7). For this reason, you will find that there, the ZON still clothes YESHSUT from the Peh down, atop from Chazeh de AVI downwards, atop from Tabur de AA downwards. Thus, the ladder of degrees has not changed at all by the ascension. And it is likewise in all the ascensions (HaIlan, Images no. 3-last).
179) We should also know that even after the ascension of the Partzufim, they leave their entire degree in the permanent place, or in the place they were in the beginning, since there is no absence in the spiritual (Item 96). Thus, when GAR de AVI rise to GAR de AA, GAR de AVI still remain in the permanent place from Peh de AA downwards. And YESHSUT rise atop the HGT of the raised AVI, and receive from the actual GAR de AVI, which were there prior to the ascension.
Moreover, it is considered that there are three degrees together there. The raised GAR de AVI stand at the place of the constant GAR de AA, and bestow upon their permanent place from Peh de AA downwards, where YESHSUT are now present. Thus, GAR de AA and AVI and YESHSUT illuminate at the same time in the same place.
This is also the manner with all the Partzufim de AK and ABYA during the ascensions. For this reason, when a Partzuf ascends, we should always note the meaning of the ascension with respect to the Upper Ones in their constant state, and its value towards the Upper Ones, who also rose by one degree. (Examine all that in the book HaIlan. In Image no. 3, you will find the state of the Partzufim in their constant state. And in Images 4-6 you will find the three ascensions of ZA by the value of the five constant Partzufim of Atzilut. In images 7-9 you will find the three ascensions of all five Partzufim of Atzilut, by the value of the five permanent Partzufim of AK. And in images 10-12 you will find the three ascensions of all five Partzufim of AK in relation to the line of the permanent Ein Sof.)