Preface
to
the
Wisdom
of
Kabbalah
1)
Rabbi
Hanania
Ben
Akashia
says,
“The
Creator
wished
to
refine
Israel;
hence,
He
gave
them
plentiful
Torah
and
Mitzvot
[commandments],
as
was
said,
‘The
Lord
desires
for
the
sake
of
His
righteousness,
to
extol
and
glorify
the
Torah’”
(Makkot
23b).
It
is
known
that
Zakkut
[refinement/cleansing]
derives
from
the
[Hebrew]
word
Hizdakchut
[refining].
It
is
as
our
sages
said,
“The
commandments
were
only
given
to
refine
Israel
with
them”
(Beresheet
Rabbah,
beginning
of
Portion
44).
We
must
understand
this
refinement
that
we
achieve
through
Torah
and
commandments,
and
what
is
the
coarseness
within
us,
which
we
must
refine
using
Torah
and
commandments.
Since
we
have
already
discussed
it
in
my
book
Panim
uMasbirot,
and
in
The
Study
of
the
Ten
Sefirot,
I
shall
briefly
reiterate
that
the
thought
of
creation
was
to
delight
the
created
beings
in
accord
with
His
abundant
generosity.
For
this
reason,
a
great
desire
and
craving
to
receive
His
abundance
was
imprinted
in
the
souls.
This
is
so
because
the
will
to
receive
is
the
vessel
for
the
measure
of
pleasure
in
the
abundance,
since
the
measure
and
strength
of
the
will
to
receive
the
abundance
precisely
corresponds
to
the
measure
of
pleasure
and
delight
in
the
abundance.
And
they
are
so
connected
that
they
are
indivisible,
except
in
what
they
relate
to:
The
pleasure
is
related
to
the
abundance,
and
the
great
desire
to
receive
the
abundance
is
related
to
the
receiving
created
being.
These
two
necessarily
extend
from
the
Creator.
However,
they
should
be
divided
in
the
above-mentioned
manner:
The
abundance
comes
from
His
self,
extending
existence
from
existence,
and
the
will
to
receive
included
there
is
the
root
of
the
created
beings.
This
means
that
it
is
the
root
of
initiation,
that
is,
emergence
existence
from
absence,
since
there
is
certainly
no
form
of
will
to
receive
in
His
self.
Hence,
it
is
considered
that
the
above-mentioned
will
to
receive
is
the
whole
substance
of
creation
from
beginning
to
end.
Thus,
all
the
created
beings,
all
their
innumerable
instances
and
conducts
that
have
appeared
and
will
appear,
are
but
measures
and
various
values
of
the
will
to
receive.
All
that
exists
in
those
created
beings,
that
is,
all
that
is
received
in
the
will
to
receive
imprinted
in
them,
extends
from
His
self,
existence
from
existence.
It
is
not
at
all
a
new
creation,
existence
from
absence,
since
it
is
not
new
at
all.
Rather,
it
extends
from
His
Endlessness
existence
from
existence.
2)
As
we
have
said,
the
will
to
receive
is
innately
included
in
the
thought
of
creation
with
all
its
values,
along
with
the
great
abundance
He
had
planned
to
delight
them
and
impart
upon
them.
And
know
that
these
are
the
light
and
vessel
that
we
discern
in
the
upper
worlds.
They
necessarily
come
tied
together
and
cascade
together
degree
by
degree.
And
the
extent
to
which
the
degrees
descend
from
the
light
of
His
face
and
depart
from
Him
is
the
extent
of
the
materialization
of
the
will
to
receive
contained
in
the
abundance.
We
could
also
state
the
contrary:
To
the
extent
that
the
will
to
receive
in
the
abundance
materializes,
it
descends
degree
by
degree,
as
written
below,
to
the
lowest
of
all
places,
where
the
will
to
receive
is
fully
materialized.
This
place
is
called
“the
world
of
Assiya,”
the
will
to
receive
is
considered
“man’s
body,”
and
the
abundance
one
receives
is
considered
the
measure
of
“vitality
in
that
body.”
It
is
similar
in
other
creatures
in
this
world.
Thus,
the
only
difference
between
the
upper
worlds
and
this
world
is
that
as
long
as
the
will
to
receive
incorporated
in
His
abundance
has
not
fully
materialized,
it
is
regarded
as
still
being
in
the
spiritual
worlds,
above
this
world.
Once
the
will
to
receive
has
fully
materialized,
it
is
regarded
as
being
in
this
world.
3)
The
above-mentioned
order
of
cascading,
which
brings
the
will
to
receive
to
its
final
form
in
this
world,
follows
a
sequence
of
four
phases
that
exist
in
the
four-letter-name
[HaVaYaH
(Yod-Hey-Vav-Hey)].
This
is
because
the
four
letters,
HaVaYaH,
in
His
name
contain
the
whole
of
reality,
without
any
exception.
In
general,
they
are
described
in
the
ten
Sefirot,
Hochma,
Bina,
Tifferet,
Malchut,
and
their
root.
They
are
ten
Sefirot
because
the
Sefira
[sing.
of
Sefirot]
Tifferet
contains
six
internal
Sefirot,
called
HGT
NHY
[Hesed–Gevura–Tifferet
Netzah–Hod–Yesod],
and
the
root
is
called
Keter.
Yet,
in
essence,
they
are
called
HB
TM
[Hochma-Bina
Tifferet-Malchut].
These
are
four
worlds
called
Atzilut,
Beria,
Yetzira,
and
Assiya.
The
world
of
Assiya
contains
this
world
within
it.
Thus,
there
is
not
a
creature
in
this
world
that
is
not
initiated
in
Ein
Sof,
in
the
thought
of
creation
to
delight
His
creations.
Hence,
it
is
innately
comprised
of
light
and
vessel,
meaning
a
certain
measure
of
abundance
with
the
will
to
receive
that
abundance.
The
measure
of
abundance
extends
existence
from
existence
from
His
self,
and
the
will
to
receive
the
abundance
is
initiated
existence
from
absence.
But
for
that
will
to
receive
to
acquire
its
final
quality,
it
must
cascade
along
with
the
abundance
within
it
through
the
four
worlds—Atzilut,
Beria,
Yetzira,
Assiya.
This
completes
creation
in
light
and
vessel,
called
“body,”
and
the
“light
of
life”
within
it.
4)
The
reason
why
the
will
to
receive
must
cascade
by
the
four
above-mentioned
discernments
in
ABYA
[Atzilut,
Beria,
Yetzira,
Assiya]
is
that
there
is
a
great
rule
concerning
the
vessels:
The
expansion
of
the
light
and
its
departure
make
the
vessel
fit
for
its
task.
This
means
that
as
long
as
the
vessel
has
not
been
separated
from
its
light,
it
is
included
in
the
light
and
is
annulled
within
it
like
a
candle
before
a
torch.
This
annulment
is
because
they
are
completely
opposite
from
one
another,
on
opposite
ends.
This
is
so
because
the
light
extends
from
His
self,
existence
from
existence.
From
the
perspective
of
the
thought
of
creation
in
Ein
Sof
[Infinity],
it
is
all
toward
bestowal
and
there
is
no
trace
of
a
will
to
receive
in
it.
Its
opposite
is
the
vessel,
the
great
will
to
receive
that
abundance,
and
is
the
root
of
the
innovated
created
being,
in
which
there
is
no
bestowal
whatsoever.
Hence,
when
they
are
bound
together,
the
will
to
receive
is
annulled
in
the
light
within
it,
and
can
determine
its
form
only
once
the
light
has
departed
from
it
once.
Following
the
departure
of
the
light
from
it,
it
begins
to
crave
it,
and
this
craving
properly
determines
and
sets
the
shape
of
the
will
to
receive.
Subsequently,
when
the
light
dresses
in
it
once
more,
it
is
regarded
as
two
separate
matters:
vessel
and
light,
or
body
and
life.
Observe
closely,
for
this
is
most
profound.
5)
Hence,
the
four
phases
in
the
name
HaVaYaH,
called
Hochma,
Bina,
Tifferet,
Malchut,
are
required.
Phase
one,
called
Hochma,
is
indeed
the
whole
of
the
emanated
being,
light
and
vessel.
In
it
is
the
great
will
to
receive
with
all
the
light
included
in
it,
called
“light
of
Hochma”
or
“light
of
Haya,”
as
it
is
all
the
light
of
Hayim
[life]
in
the
emanated
being,
dressed
in
its
vessel.
However,
this
phase
one
is
regarded
as
all
light,
and
the
vessel
in
it
is
barely
noticeable
as
it
is
mingled
with
the
light
and
annulled
in
it
as
a
candle
in
a
torch.
Following
it
comes
phase
two,
since
at
its
end,
the
vessel
of
Hochma
intensifies
in
equivalence
of
form
with
the
upper
light
in
it.
This
means
that
a
desire
to
bestow
upon
the
Emanator
awakens
in
it,
according
to
the
nature
of
the
light
within
it,
which
is
entirely
to
bestow.
Then,
using
this
desire
that
has
awakened
in
it,
a
new
light
extends
to
it
from
the
Emanator,
called
“light
of
Hassadim.”
As
a
result,
it
becomes
almost
entirely
separated
from
the
light
of
Hochma
that
the
Emanator
imprinted
in
it,
since
the
light
of
Hochma
can
only
be
received
in
its
own
vessel—a
desire
to
receive
that
has
grown
to
its
fullest
measure.
Thus,
the
light
and
vessel
in
phase
two
are
utterly
different
from
those
in
phase
one,
since
the
vessel
in
it
is
the
desire
to
bestow.
The
light
within
it
is
considered
light
of
Hassadim,
a
light
that
stems
from
the
adhesion
of
the
emanated
being
in
the
Emanator,
as
the
desire
to
bestow
causes
it
equivalence
of
form
with
the
Emanator,
and
in
spirituality,
equivalence
of
form
is
adhesion.
Next
follows
phase
three,
since
once
the
light
in
the
emanated
being
has
diminished
into
light
of
Hassadim
without
any
Hochma,
and
it
is
known
that
light
of
Hochma
is
the
essence
of
the
emanated
being,
hence,
at
the
end
of
phase
two,
it
awakened
and
drew
into
it
a
measure
of
light
of
Hochma
to
shine
within
its
light
of
Hassadim.
This
awakening
re-extended
a
certain
measure
of
the
will
to
receive,
which
forms
a
new
vessel
called
phase
three,
or
Tifferet.
And
the
light
in
it
is
called
“light
of
Hassadim
in
illumination
of
Hochma,”
since
the
majority
of
this
light
is
light
of
Hassadim,
and
its
lesser
part
is
light
of
Hochma.
Following
it
came
phase
four,
since
the
vessel
of
phase
three,
too,
awakened
at
its
end
to
draw
the
complete
light
of
Hochma,
as
it
was
in
phase
one.
Thus,
this
awakening
is
considered
“craving”
in
the
measure
of
the
will
to
receive
in
phase
one
and
exceeds
it
since
now
it
has
already
been
separated
from
that
light,
as
the
light
of
Hochma
is
no
longer
clothed
in
it
but
craves
it.
Thus,
the
form
of
the
will
to
receive
has
been
fully
determined,
since
the
vessel
is
determined
following
the
expansion
of
the
light
and
its
departure
from
there.
Later,
when
it
returns,
it
will
receive
the
light
once
more.
It
turns
out
that
the
vessel
precedes
the
light,
and
this
is
why
this
phase
four
is
considered
the
completion
of
the
vessel,
and
it
is
called
Malchut
[Kingship].
6)
These
four
above
discernments
are
the
ten
Sefirot
discerned
in
each
emanated
being
and
each
created
being,
both
in
the
whole,
which
are
the
four
worlds,
and
even
in
the
smallest
element
in
reality.
Phase
one
is
called
Hochma
or
“the
world
of
Atzilut.”
Phase
two
is
called
Bina
or
“the
world
of
Beria.”
Phase
three
is
called
Tifferet
or
“the
world
of
Yetzira,”
and
phase
four
is
called
Malchut
or
“the
world
of
Assiya.”
Let
us
explain
the
four
phases
applied
in
each
soul.
When
the
soul
extends
from
Ein
Sof
and
comes
into
the
world
of
Atzilut,
it
is
phase
one
of
the
soul.
There,
it
is
still
not
discerned
by
that
name
since
the
name
Neshama
[soul]
implies
that
there
is
some
difference
between
it
and
the
Emanator,
and
that
through
that
difference,
it
departed
Ein
Sof
and
has
been
revealed
as
its
own
authority.
But
as
long
as
it
does
not
have
a
form
of
a
vessel,
there
is
nothing
to
distinguish
it
from
His
self,
to
merit
its
own
name.
You
already
know
that
phase
one
of
the
vessel
is
not
considered
a
vessel
at
all
and
is
entirely
annulled
in
the
light.
This
is
the
meaning
of
what
is
said
about
the
world
of
Atzilut
that
it
is
complete
Godliness,
as
in
“He,
His
life,
and
His
self
are
one.”
Even
the
souls
of
all
other
living
beings,
while
traversing
the
world
of
Atzilut,
are
regarded
as
still
adhered
to
His
self.
7)
This
above-mentioned
phase
two
rules
in
the
world
of
Beria—the
vessel
of
the
desire
to
bestow.
Hence,
when
the
soul
cascades
into
the
world
of
Beria
and
achieves
the
vessel
that
is
there,
it
is
regarded
as
Neshama.
This
means
that
it
has
already
separated
from
His
self
and
merits
its
own
name—Neshama.
Yet,
this
is
a
very
refined
and
fine
vessel,
as
it
is
in
equivalence
of
form
with
the
Emanator.
For
this
reason,
it
is
regarded
as
complete
spirituality.
8)
The
above-mentioned
phase
three
rules
in
the
world
of
Yetzira,
containing
a
little
bit
of
the
form
of
the
will
to
receive.
Hence,
when
the
soul
cascades
into
the
world
of
Yetzira
and
achieves
that
vessel,
it
emerges
from
the
spirituality
of
the
Neshama
and
is
then
called
Ruach.
This
is
because
here
its
vessel
is
already
mixed
with
some
coarseness,
meaning
the
little
bit
of
will
to
receive
that
is
in
it.
Yet,
it
is
still
considered
spiritual
because
this
measure
of
coarseness
is
insufficient
to
completely
separate
it
from
His
self
and
merit
the
name
“body,”
which
stands
in
its
own
right.
9)
Phase
four
rules
in
the
world
of
Assiya,
which
is
the
complete
vessel
of
the
great
will
to
receive.
Hence,
it
obtains
a
completely
separated
and
distinguished
body
from
His
self,
which
stands
in
its
own
right.
The
light
in
it
is
called
Nefesh,
indicating
that
the
light
is
motionless
in
and
of
itself.
You
should
know
that
there
is
not
a
single
element
in
reality
that
is
not
comprised
of
the
whole
ABYA.
10)
Thus,
you
find
that
this
Nefesh,
the
light
of
life
that
is
dressed
in
the
body,
extends
from
His
very
self,
existence
from
existence.
As
it
traverses
the
four
worlds
ABYA,
it
becomes
increasingly
distant
from
the
light
of
His
face
until
it
comes
into
its
designated
vessel,
called
Guf
[body].
This
is
considered
that
the
vessel
has
completed
its
desirable
form.
And
even
if
the
light
in
it
has
so
diminished
that
its
origin
becomes
undetectable,
through
engagement
in
Torah
and
Mitzvot
in
order
to
bestow
contentment
upon
the
Maker,
one
refines
one’s
vessel,
called
Guf,
until
it
becomes
worthy
of
receiving
the
great
abundance
in
the
full
measure
included
in
the
thought
of
creation
when
He
created
it.
This
is
why
Rabbi
Hanania
Ben
Akashia
said,
“The
Creator
wished
to
refine
Israel;
hence,
He
gave
them
plentiful
Torah
and
Mitzvot.”
11)
Now
you
can
understand
the
real
difference
between
spirituality
and
corporeality:
Anything
that
contains
a
complete
desire
to
receive,
in
all
its
aspects,
which
is
phase
four,
is
considered
“corporeal.”
This
is
what
exists
in
all
the
elements
of
reality
before
us
in
this
world.
Conversely,
anything
above
this
great
measure
of
desire
to
receive
is
considered
“spirituality.”
These
are
the
worlds
ABYA,
which
are
above
this
world,
they
and
the
whole
reality
within
them.
Now
you
can
see
that
the
whole
issue
of
ascents
and
descents
described
in
the
upper
worlds
does
not
relate
to
an
imaginary
place,
but
only
to
the
four
phases
in
the
will
to
receive.
The
farther
it
is
from
phase
four,
the
higher
it
is
considered
to
be.
And
conversely,
the
closer
it
is
to
phase
four,
the
lower
it
is
considered
to
be.
12)
We
should
understand
that
the
essence
of
the
created
being,
and
of
creation
as
a
whole,
is
only
the
will
to
receive.
Anything
beyond
it
is
not
part
of
creation
but
extends
from
His
self
by
way
of
existence
from
existence.
Thus,
why
do
we
discern
this
will
to
receive
as
coarseness
and
turbidity,
and
we
are
commanded
to
refine
it
through
Torah
and
Mitzvot,
to
the
point
that
without
it
we
will
not
achieve
the
sublime
goal
of
the
thought
of
creation?
13)
The
thing
is
that
as
corporeal
objects
are
separated
from
one
another
by
remoteness
of
location,
spiritual
matters
are
separated
from
each
other
by
the
disparity
of
form
between
them.
This
can
be
found
in
our
world,
too.
For
example,
when
two
people
share
similar
views,
they
like
each
other
and
the
remoteness
of
location
does
not
cause
them
to
draw
far
from
one
another.
Conversely,
when
their
views
are
far,
they
are
hateful
of
each
other
and
proximity
of
location
will
not
bring
them
any
closer.
Thus,
the
disparity
of
form
in
their
views
removes
them
from
each
other,
and
the
proximity
of
form
in
their
views
brings
them
closer
to
each
other.
If,
for
example,
one’s
nature
is
the
complete
opposite
of
the
other’s,
they
are
as
far
from
one
another
as
the
east
from
the
west.
Similarly,
all
matters
of
nearness
and
remoteness,
coupling
and
unity
that
unfold
in
spirituality
are
but
measures
of
disparity
of
form.
They
depart
from
one
another
according
to
their
measure
of
disparity
of
form
and
attach
to
one
another
according
to
their
measure
of
equivalence
of
form.
Yet,
you
should
understand
that
although
the
will
to
receive
is
a
mandatory
law
in
the
created
being,
as
it
is
the
essence
of
the
created
being
and
the
proper
vessel
for
reception
of
the
goal
of
the
thought
of
creation,
it
nonetheless
completely
separates
it
from
the
Emanator,
as
there
is
disparity
of
form
to
the
point
of
oppositeness
between
itself
and
the
Emanator.
This
is
because
the
Emanator
is
complete
bestowal
without
a
shred
of
reception,
and
the
created
being
is
complete
reception
without
a
shred
of
bestowal.
Thus,
there
is
no
greater
oppositeness
of
form
than
this.
It
therefore
follows
that
this
oppositeness
of
form
necessarily
separates
it
from
the
Emanator.
14)
To
save
the
created
beings
from
this
titanic
separation,
the
first
restriction
took
place,
separating
phase
four
from
the
rest
of
the
Partzufim
[plural
of
Partzuf]
of
Kedusha
[Holiness]
so
that
that
great
measure
of
reception
remained
an
empty
space
devoid
of
any
light,
since
all
the
Partzufim
of
Kedusha
emerged
with
a
screen
erected
in
their
vessel
of
Malchut
so
they
would
not
receive
light
in
this
phase
four.
Then,
when
the
upper
light
was
extended
and
expanded
to
the
emanated
being,
this
screen
rejected
it.
This
is
regarded
as
a
striking
between
the
upper
light
and
the
screen,
which
raises
reflected
light
from
below
upward,
clothing
the
ten
Sefirot
of
the
upper
light.
That
part
of
the
light
that
was
rejected
and
pushed
back
is
called
reflected
light.
As
it
dresses
the
upper
light,
it
becomes
a
vessel
for
reception
of
the
upper
light
instead
of
phase
four,
since
afterward
the
vessel
of
Malchut
expanded
by
the
measure
of
reflected
light—the
rejected
light—which
rose
and
dressed
the
upper
light
from
below
upward,
and
expanded
from
above
downward,
too.
Thus,
the
lights
were
clothed
in
the
vessels
within
that
reflected
light.
This
is
the
meaning
of
the
Rosh
[head]
and
Guf
[body]
in
each
degree.
The
coupling
by
striking
from
the
upper
light
in
the
screen
raises
reflected
light
from
below
upward
and
dresses
the
ten
Sefirot
of
the
upper
light
in
the
form
of
the
ten
Sefirot
of
the
Rosh,
meaning
the
roots
of
the
vessels,
since
there
cannot
be
actual
clothing
there.
Subsequently,
when
Malchut
expands
with
that
reflected
light
from
above
downward,
the
reflected
light
ends
and
becomes
vessels
for
the
upper
light.
At
that
time,
there
is
clothing
of
the
lights
in
the
vessels,
and
this
is
called
the
Guf
of
that
degree,
that
is,
complete
vessels.
15)
Thus,
new
vessels
were
made
in
the
Partzufim
of
Kedusha
instead
of
phase
four
after
the
first
restriction.
They
were
made
of
the
reflected
light
of
the
coupling
by
striking
in
the
screen.
Indeed,
we
should
understand
this
reflected
light
and
how
it
became
a
vessel
of
reception,
since
initially
it
was
but
a
light
that
was
rejected
from
reception.
Thus,
it
now
serves
in
an
opposite
role
from
its
own
essence.
I
shall
explain
that
with
an
allegory
from
life.
Man’s
nature
is
to
cherish
and
favor
the
quality
of
bestowal,
and
to
despise
and
loathe
reception
from
one’s
friend.
Hence,
when
one
comes
to
one’s
friend’s
house
and
he
[the
host]
invites
him
for
a
meal,
he
[the
guest]
will
decline
even
if
he
is
very
hungry,
since
in
his
eyes
it
is
humiliating
to
receive
a
gift
from
his
friend.
Yet,
when
his
friend
sufficiently
implores
him
until
it
is
clear
that
he
would
do
his
friend
a
big
favor
by
eating,
he
agrees
to
eat
as
he
no
longer
feels
that
he
is
receiving
a
gift
and
that
his
friend
is
the
giver.
On
the
contrary,
he
[the
guest]
is
the
giver,
doing
his
friend
a
favor
by
receiving
this
good
from
him.
Thus,
you
find
that
although
hunger
and
appetite
are
vessels
of
reception
designated
for
eating,
and
that
person
had
sufficient
hunger
and
appetite
to
receive
his
friend’s
meal,
he
still
could
not
taste
a
thing
due
to
the
shame.
Yet,
as
his
friend
implored
him
and
he
rejected
him,
new
vessels
for
eating
began
to
form
in
him,
since
the
power
of
his
friend’s
pleading
and
the
power
of
his
own
rejection,
as
they
accumulated,
finally
added
up
to
a
sufficient
amount
that
turned
the
measure
of
reception
into
a
measure
of
bestowal.
In
the
end,
he
saw
that
by
eating,
he
would
do
a
big
favor
and
bring
great
contentment
to
his
friend.
In
that
state,
new
vessels
of
reception
to
receive
his
friend’s
meal
were
born
in
him.
Now
it
is
considered
that
his
power
of
rejection
has
become
the
essential
vessel
in
which
to
receive
the
meal,
and
not
the
hunger
and
appetite,
although
they
are
actually
the
usual
vessels
of
reception.
16)
From
the
above
allegory
between
two
friends,
we
can
understand
the
matter
of
coupling
by
striking
and
the
reflected
light
that
rises
through
it,
which
then
becomes
new
vessels
of
reception
for
the
upper
light
instead
of
phase
four.
We
can
compare
the
upper
light,
which
strikes
the
screen
and
wants
to
expand
into
phase
four,
to
the
pleading
to
eat,
because
as
he
yearns
for
his
friend
to
receive
his
meal,
the
upper
light
desires
to
expand
to
the
receiver.
And
the
screen,
which
strikes
the
light
and
repels
it,
can
be
likened
to
the
friend’s
rejection
and
refusal
to
receive
the
meal,
since
he
rejects
his
favor.
Just
as
you
find
here
that
precisely
the
refusal
and
rejection
have
been
inverted
and
become
appropriate
vessels
to
receive
his
friend’s
meal,
you
can
imagine
that
the
reflected
light
that
rises
by
the
striking
of
the
screen
and
its
rejection
of
the
upper
light
became
new
vessels
of
reception
for
the
upper
light
instead
of
phase
four,
which
served
as
a
vessel
of
reception
prior
to
the
first
restriction.
However,
this
was
established
only
in
the
Partzufim
of
Kedusha
of
ABYA,
not
in
the
Partzufim
of
the
shells,
and
in
this
world,
where
phase
four
itself
is
considered
the
vessel
of
reception.
Hence,
they
are
separated
from
the
upper
light,
since
the
disparity
of
form
in
phase
four
separates
them.
For
this
reason,
the
shells
are
considered
wicked
and
dead,
as
they
are
separated
from
the
Life
of
Lives
by
the
will
to
receive
in
them,
as
it
is
written
in
Item
13.
Five
Phases
in
the
Screen
17)
Thus
far,
we
have
clarified
the
three
foundations
in
the
wisdom.
The
first
is
the
light
and
the
vessel,
where
the
light
is
a
direct
extension
of
His
self,
and
the
vessel
is
the
will
to
receive,
which
is
necessarily
included
in
that
light,
where
according
to
the
measure
of
that
desire,
it
emerged
from
the
Emanator
and
became
an
emanated
being.
Also,
this
will
to
receive
is
considered
the
Malchut
discerned
in
the
upper
light.
This
is
why
it
is
called
Malchut,
by
way
of
“He
and
His
name
are
One,”
as
“His
name”
in
Gematria
is
desire
[in
Hebrew].
The
second
matter
is
the
clarification
of
the
ten
Sefirot
and
four
worlds
ABYA,
which
are
four
degrees
one
below
the
other.
The
will
to
receive
must
cascade
through
them
until
it
is
completed—vessel
and
content.
The
third
matter
is
the
restriction
and
the
screen
placed
on
this
vessel
of
reception,
which
is
phase
four,
in
return
for
which
new
vessels
of
reception
were
made
in
the
ten
Sefirot,
called
reflected
light.
Understand
and
memorize
these
three
foundations
and
their
reasons,
as
they
had
been
clarified
to
you,
since
without
them
there
is
no
understanding
of
even
a
single
word
in
this
wisdom.
18)
Now
we
shall
explain
the
five
phases
in
the
screen
by
which
the
levels
change
during
the
coupling
by
striking
performed
with
the
upper
light.
First,
we
must
thoroughly
understand
that
even
though
phase
four
was
banned
from
being
a
vessel
of
reception
for
the
ten
Sefirot
after
the
restriction,
and
the
reflected
light
that
rises
from
the
screen
through
the
coupling
by
striking
became
the
vessel
of
reception
in
its
stead,
it
must
still
accompany
the
reflected
light
with
its
power
of
reception.
Had
it
not
been
for
that,
the
reflected
light
would
have
been
unfit
to
be
a
vessel
of
reception.
You
should
also
understand
this
from
the
allegory
in
Item
15.
We
demonstrated
there
that
the
power
to
reject
and
decline
the
meal
became
the
vessel
of
reception
instead
of
the
hunger
and
appetite.
This
is
because
hunger
and
appetite,
the
usual
vessels
of
reception,
were
banned
from
being
vessels
of
reception
in
this
case
due
to
the
shame
and
disgrace
of
receiving
a
gift
from
one’s
friend.
Only
the
powers
of
rejection
and
refusal
have
become
vessels
of
reception
in
their
stead,
as
through
the
rejection
and
refusal,
reception
has
been
inverted
into
bestowal,
and
through
them
he
achieved
vessels
of
reception
suitable
to
receive
one’s
friend’s
meal.
Yet,
it
cannot
be
said
that
he
no
longer
needs
the
usual
vessels
of
reception,
namely
the
hunger
and
the
appetite,
as
it
is
clear
that
without
appetite
for
eating,
he
will
not
be
able
to
satisfy
his
friend’s
wish
and
bring
him
contentment
by
eating
at
his
place.
But
the
thing
is
that
the
hunger
and
appetite,
which
were
banned
in
their
usual
form,
have
now
been
transformed
by
the
forces
of
rejection
and
refusal
into
a
new
form—reception
in
order
to
bestow.
By
this,
the
disgrace
has
been
inverted
into
honor.
It
turns
out
that
the
usual
vessels
of
reception
are
still
as
active
as
ever
but
have
acquired
a
new
form.
You
will
also
conclude,
concerning
our
matter,
that
it
is
true
that
phase
four
has
been
banned
from
being
a
vessel
for
reception
of
the
ten
Sefirot
because
of
its
coarseness,
meaning
the
disparity
of
form
from
the
Giver,
which
separates
from
the
Giver.
Yet,
through
establishing
the
screen
in
phase
four,
which
strikes
the
upper
light
and
repels
it,
her
previous,
faulty
form,
has
been
transformed
and
acquired
a
new
form,
called
reflected
light,
like
the
transformation
of
the
form
of
reception
into
a
form
of
bestowal
in
the
above
allegory.
The
content
of
its
initial
form
was
not
changed
there.
Now,
too,
it
does
not
eat
without
appetite.
Likewise,
here,
all
the
coarseness,
which
is
the
force
of
reception
that
was
in
phase
four,
has
come
inside
the
reflected
light,
hence,
the
reflected
light
became
suitable
for
being
a
vessel
of
reception.
Therefore,
we
must
always
discern
two
forces
in
the
screen:
The
first
is
hardness,
which
is
the
force
within
it
that
rejects
the
upper
light.
The
second
is
coarseness,
which
is
the
measure
of
will
to
receive
from
phase
four
included
in
the
screen.
By
the
coupling
by
striking
through
the
force
of
the
hardness
in
it,
its
coarseness
has
turned
into
refinement,
meaning
the
inversion
of
reception
into
bestowal.
These
two
forces
in
the
screen
operate
in
five
phases:
the
four
phases
HB
TM
and
their
root,
called
Keter.
19)
We
have
already
explained
that
the
first
three
phases
are
still
not
considered
a
vessel,
but
only
phase
four
is
considered
a
vessel,
as
written
in
Item
5.
Still,
because
the
first
three
phases
are
its
causes
and
induce
the
completion
of
phase
four,
once
phase
four
is
completed,
four
measures
are
recorded
in
its
quality
of
reception.
Phase
one
in
it
is
the
slightest
measure
of
the
quality
of
reception.
Phase
two
is
somewhat
coarser
than
phase
one
in
terms
of
its
quality
of
reception.
Phase
three
is
coarser
than
phase
two
in
its
quality
of
reception.
Finally,
phase
four,
its
own
quality,
is
the
coarsest
of
them
all,
and
its
quality
of
reception
is
complete
in
every
way.
We
should
also
discern
that
the
root
of
the
four
phases,
which
is
the
most
refined
of
them
all,
is
included
in
it,
too.
These
are
the
five
phases
of
reception
contained
in
phase
four,
which
are
also
called
by
the
names
of
the
ten
Sefirot
KHB
[Keter–Hochma–Bina]
TM
[Tifferet-Malchut],
incorporated
in
phase
four,
since
the
four
phases
are
HB
TM,
as
written
in
Item
5,
and
the
root
is
called
Keter.
20)
The
five
qualities
of
reception
in
phase
four
are
called
by
the
names
of
the
Sefirot
KHB
TM
since
prior
to
the
restriction,
while
phase
four
was
still
the
vessel
of
reception
for
the
ten
Sefirot
incorporated
in
the
upper
light
by
way
of
“He
is
one
and
His
name
One,”
since
all
the
worlds
are
incorporated
there,
as
it
is
written
in
The
Study
of
the
Ten
Sefirot,
Part
1.
Its
clothing
of
the
ten
Sefirot
is
discerned
there
according
to
the
same
five
phases.
Each
phase
of
the
five
phases
in
her
clothed
its
corresponding
phase
in
the
ten
Sefirot
in
the
upper
light.
The
root
phase
in
phase
four
clothed
the
light
of
Keter
in
the
ten
Sefirot,
phase
one
in
phase
four
clothed
the
light
of
Hochma
in
the
ten
Sefirot,
phase
two
in
her
clothed
the
light
of
Bina,
phase
three
in
her
clothed
the
light
of
Tifferet,
and
her
own
phase
clothed
the
light
of
Malchut.
Hence,
even
now,
after
the
first
restriction,
when
phase
four
has
been
banned
from
being
a
vessel
of
reception,
the
five
phases
of
coarseness
in
her
are
named
after
the
five
Sefirot
KHB
TM.
21)
You
already
know
that
in
general,
the
substance
of
the
screen
is
called
hardness,
which
means
something
very
hard,
which
does
not
allow
anything
to
push
into
its
boundary.
Similarly,
the
screen
does
not
let
any
upper
light
pass
through
it
into
Malchut,
which
is
phase
four.
Thus,
it
is
considered
that
the
screen
detains
and
repels
the
entire
measure
of
light
that
should
clothe
the
vessel
of
Malchut.
It
has
also
been
made
clear
that
those
five
phases
of
coarseness
in
phase
four
are
incorporated
and
come
in
the
screen,
and
join
its
measure
of
hardness.
Hence,
five
kinds
of
coupling
by
striking
are
discerned
in
the
screen,
corresponding
to
the
five
measures
of
coarseness
in
it:
A
coupling
by
striking
on
a
complete
screen
with
all
the
levels
of
coarseness
raises
sufficient
reflected
light
to
clothe
all
ten
Sefirot,
up
to
the
level
of
Keter.
A
coupling
by
striking
on
a
screen
that
lacks
the
coarseness
of
phase
four,
and
contains
only
the
coarseness
of
phase
three,
raises
sufficient
reflected
light
to
clothe
the
ten
Sefirot
only
up
to
the
level
of
Hochma,
lacking
Keter.
And
if
it
has
only
the
coarseness
of
phase
two,
its
reflected
light
diminishes
and
suffices
only
to
clothe
the
ten
Sefirot
up
to
the
level
of
Bina,
lacking
Keter
and
Hochma.
If
it
contains
only
the
coarseness
of
phase
one,
its
reflected
light
diminishes
even
more
and
suffices
only
to
clothe
up
to
the
level
of
Tifferet,
lacking
KHB.
And
if
it
lacks
the
coarseness
of
phase
one,
as
well,
and
is
left
with
only
the
coarseness
of
the
root
phase,
its
striking
is
very
faint
and
suffices
to
clothe
only
up
to
the
level
of
Malchut,
lacking
the
first
nine
Sefirot,
which
are
KHB
and
Tifferet.
22)
Thus
you
see
how
the
five
levels
of
ten
Sefirot
emerge
through
five
kinds
of
coupling
by
striking
of
the
screen,
applied
to
its
five
phases
of
coarseness.
Now
I
shall
tell
you
the
reason,
for
it
is
known
that
light
is
not
attained
without
a
vessel.
Also,
you
know
that
these
five
phases
of
coarseness
come
from
the
five
phases
of
coarseness
in
phase
four.
Prior
to
the
restriction,
there
were
five
vessels
in
phase
four,
clothing
the
ten
Sefirot
KHB
TM,
as
written
in
Item
18.
After
the
first
restriction,
they
were
incorporated
in
the
five
phases
of
the
screen,
which,
along
with
the
reflected
light
it
elevates,
return
to
being
five
vessels
with
respect
to
the
reflected
light
on
the
ten
Sefirot
KHB
TM
instead
of
the
five
vessels
in
phase
four
itself,
prior
to
the
restriction.
Accordingly,
it
is
clear
that
if
a
screen
contains
all
these
five
levels
of
coarseness,
it
contains
the
five
vessels
to
clothe
the
ten
Sefirot.
But
when
it
does
not
contain
all
five
phases,
since
the
coarseness
of
phase
four
is
absent
in
it,
it
contains
only
four
vessels.
Hence,
it
can
only
clothe
four
lights,
HB
TM,
and
lacks
one
light—the
light
of
Keter—just
as
it
lacks
one
vessel—the
coarseness
of
phase
four.
Similarly,
when
it
lacks
phase
three,
too,
and
the
screen
contains
only
three
phases
of
coarseness,
meaning
only
up
to
phase
two,
it
contains
only
three
vessels.
Thus,
it
can
only
clothe
three
lights:
Bina,
Tifferet,
and
Malchut.
In
that
state,
the
level
lacks
the
two
lights
Keter
and
Hochma,
just
as
it
lacks
the
two
vessels,
phase
three
and
phase
four.
And
when
the
screen
contains
only
two
phases
of
coarseness,
that
is
the
root
phase
and
phase
one,
it
contains
only
two
vessels.
Hence,
it
clothes
only
two
lights:
the
light
of
Tifferet
and
the
light
of
Malchut.
Thus,
the
level
lacks
the
three
lights
KHB,
just
as
it
lacks
the
three
vessels,
phase
two,
phase
three,
and
phase
four.
When
the
screen
has
but
one
phase
of
coarseness,
which
is
only
the
root
phase
of
the
coarseness,
it
has
only
one
vessel;
hence,
it
can
clothe
only
one
light:
the
light
of
Malchut.
This
level
lacks
the
four
lights
KHB
and
Tifferet,
as
it
lacks
the
four
vessels,
the
coarseness
of
phase
four,
phase
three,
phase
two,
and
phase
one.
Thus,
the
level
of
each
Partzuf
depends
precisely
on
the
measure
of
coarseness
in
the
screen.
The
screen
of
phase
four
elicits
the
level
of
Keter,
phase
three
elicits
the
level
of
Hochma,
phase
two
elicits
the
level
of
Bina,
phase
one
elicits
the
level
of
Tifferet,
and
the
root
phase
elicits
the
level
of
Malchut.
23)
Yet,
we
must
still
find
out
why
it
is
that
when
the
vessel
of
Malchut—phase
four—is
absent
from
the
screen,
it
lacks
the
light
of
Keter,
and
when
the
vessel
of
Tifferet
is
absent,
it
lacks
the
light
of
Hochma,
etc.
It
seems
as
though
it
should
have
been
the
opposite,
that
when
the
vessel
of
Malchut,
phase
four,
is
absent
from
the
screen,
only
the
light
of
Malchut
would
be
missing
in
the
level,
and
it
would
have
the
four
lights
KHB
and
Tifferet.
Also,
in
the
absence
of
two
vessels,
phase
three
and
phase
four,
it
would
lack
the
lights
of
Tifferet
and
Malchut,
and
the
level
would
have
the
three
lights
KHB,
etc.
(see
Item
20).
24)
The
answer
is
that
there
is
always
an
inverse
relation
between
lights
and
vessels.
In
the
vessels,
the
higher
ones
grow
first
in
the
Partzuf:
first
Keter,
then
the
vessel
of
Hochma,
etc.,
and
the
vessel
of
Malchut
grows
last.
This
is
why
we
name
the
vessels
by
the
order
KHB
TM,
from
above
downward,
as
this
is
the
nature
of
their
growth.
It
is
to
the
contrary
with
the
lights.
In
the
lights,
the
lower
lights
are
the
first
to
enter
the
Partzuf.
First
enters
Nefesh,
which
is
the
light
of
Malchut,
then
Ruach,
which
is
the
light
of
ZA,
etc.,
and
the
light
of
Yechida
is
the
last
to
enter.
This
is
why
we
name
the
lights
by
the
order
NRNHY
[Nefesh-Ruach-Neshama-Haya-Yechida]
from
below
upward,
as
this
is
the
order
by
which
they
enter—from
below
upward.
Thus,
when
only
one
vessel
has
grown
in
the
Partzuf,
which
is
necessarily
the
highest
vessel—Keter—the
light
of
Yechida,
related
to
that
vessel,
does
not
enter
the
Partzuf,
but
only
the
lowest
light—the
light
of
Nefesh.
Thus,
the
light
of
Nefesh
clothes
the
vessel
of
Keter.
When
two
vessels
grow
in
the
Partzuf,
which
are
the
highest
two—Keter
and
Hochma—the
light
of
Ruach
enters
it,
as
well.
At
that
time,
the
light
of
Nefesh
descends
from
the
vessel
of
Keter
to
the
vessel
of
Hochma,
and
the
light
of
Ruach
clothes
the
vessel
of
Keter.
Similarly,
when
a
third
vessel
grows
in
the
Partzuf—the
vessel
of
Bina—the
light
of
Neshama
enters
it.
At
that
time,
the
light
of
Nefesh
descends
from
the
vessel
of
Hochma
to
the
vessel
of
Bina,
the
light
of
Ruach
to
the
vessel
of
Hochma,
and
the
light
of
Neshama
clothes
the
vessel
of
Keter.
When
a
fourth
vessel
grows
in
the
Partzuf—the
vessel
of
Tifferet—the
light
of
Haya
enters
the
Partzuf.
Then
the
light
of
Nefesh
descends
from
the
vessel
of
Bina
to
the
vessel
of
Tifferet,
the
light
of
Ruach
to
the
vessel
of
Bina,
the
light
of
Neshama
to
the
vessel
of
Hochma,
and
the
light
of
Haya
to
the
vessel
of
Keter.
And
when
a
fifth
vessel
grows
in
the
Partzuf,
the
vessel
of
Malchut,
the
light
of
Yechida
enters
it.
At
that
time,
all
the
lights
enter
their
designated
vessels.
The
light
of
Nefesh
descends
from
the
vessel
of
Tifferet
to
the
vessel
of
Malchut,
the
light
of
Ruach
to
the
vessel
of
Tifferet,
the
light
of
Neshama
to
the
vessel
of
Bina,
the
light
of
Haya
to
the
vessel
of
Hochma,
and
the
light
of
Yechida
to
the
vessel
of
Keter.
25)
Thus,
as
long
as
not
all
five
vessels
KHB
TM
have
grown
in
a
Partzuf,
the
lights
are
not
in
their
designated
places.
Moreover,
they
are
in
inverse
relation:
In
the
absence
of
the
vessel
of
Malchut,
the
light
of
Yechida
is
absent,
and
when
the
two
vessels,
TM,
are
absent,
Yechida
and
Haya
are
absent
there,
etc.
This
is
so
because
in
the
vessels,
the
higher
ones
grow
first,
and
in
the
lights,
the
last
ones
are
the
first
to
enter.
You
will
also
find
that
each
light
that
comes
anew
dresses
only
in
the
vessel
of
Keter.
This
is
so
because
the
receiver
must
receive
in
its
most
refined
vessel,
the
vessel
of
Keter.
For
this
reason,
upon
reception
of
each
new
light,
the
lights
that
are
already
dressed
in
the
Partzuf
must
descend
one
degree
from
their
place.
For
example,
when
the
light
of
Ruach
enters,
the
light
of
Nefesh
must
descend
from
the
vessel
of
Keter
to
the
vessel
of
Hochma
to
make
room
in
the
vessel
of
Keter
to
receive
the
new
light,
Ruach.
Similarly,
if
the
new
light
is
Neshama,
then
Ruach,
too,
must
descend
from
the
vessel
of
Keter
to
the
vessel
of
Hochma
to
vacate
its
place
in
Keter
for
the
new
light,
Neshama.
As
a
result,
Nefesh,
which
was
in
the
vessel
of
Hochma,
must
descend
to
the
vessel
of
Bina,
etc.
All
this
is
done
to
make
room
in
the
vessel
of
Keter
for
the
new
light.
Keep
this
rule
in
mind
and
you
will
always
be
able
to
discern
in
each
issue
if
it
is
referring
to
the
vessels
or
to
the
lights.
Then
you
will
not
be
confused,
because
there
is
always
an
inverse
relation
between
them.
Thus,
we
have
thoroughly
clarified
the
matter
of
the
five
phases
in
the
screen,
and
how
through
them
the
levels
change
one
below
the
other.
The
Five
Partzufim
of
AK
26)
We
have
thoroughly
clarified
the
issue
of
the
screen
that
has
been
placed
in
the
vessel
of
Malchut—phase
four
after
having
been
restricted—and
the
issue
of
the
five
kinds
of
coupling
by
striking
within
it,
which
produce
five
levels
of
ten
Sefirot
one
below
the
other.
Now
we
shall
explain
the
five
Partzufim
of
AK
that
precede
the
four
worlds
ABYA.
You
already
know
that
this
reflected
light,
which
rises
through
the
coupling
by
striking
from
below
upward
and
dresses
the
ten
Sefirot
of
the
upper
light,
suffices
only
for
the
roots
of
the
vessels,
called
“the
ten
Sefirot
of
the
Rosh
of
the
Partzuf.”
To
complete
the
vessels,
Malchut
of
the
Rosh
expands
from
those
ten
Sefirot
of
reflected
light
that
clothed
the
ten
Sefirot
of
the
Rosh
and
expands
from
it
and
within
it
from
above
downward
to
the
same
extent
as
in
the
ten
Sefirot
of
the
Rosh.
This
expansion
completes
the
vessels,
called
“the
Guf
of
the
Partzuf,”
as
written
in
Item
14.
Hence,
we
should
always
distinguish
two
phases
of
ten
Sefirot
in
each
Partzuf:
Rosh
and
Guf.
27)
In
the
beginning,
the
first
Partzuf
of
AK
emerged.
This
is
because
immediately
following
the
first
restriction,
when
phase
four
was
banned
from
being
a
vessel
of
reception
for
the
upper
light,
and
was
erected
with
a
screen,
the
upper
light
was
drawn
to
clothe
in
the
vessel
of
Malchut,
as
before.
Yet,
the
screen
in
the
vessel
of
Malchut
detained
it
and
repelled
the
light.
Through
this
striking
in
the
screen
of
phase
four,
it
raised
reflected
light
up
to
the
level
of
Keter
in
the
upper
light,
and
this
reflected
light
became
a
clothing
and
the
roots
of
the
vessels
for
the
ten
Sefirot
in
the
upper
light,
called
“ten
Sefirot
of
the
Rosh”
of
“the
first
Partzuf
of
AK.”
Subsequently,
Malchut
with
the
reflected
light
expanded
and
extended
from
her
and
within
her
by
the
force
of
the
ten
Sefirot
of
the
Rosh
into
ten
new
Sefirot
from
above
downward.
This
completed
the
vessels
of
the
Guf.
Then,
the
entire
level
that
emerged
in
the
ten
Sefirot
of
the
Rosh
clothed
in
the
ten
Sefirot
of
the
Guf,
as
well.
This
completed
the
first
Partzuf
of
AK,
Rosh
and
Guf.
28)
Subsequently,
that
same
coupling
by
striking
repeated
itself
on
the
screen
erected
in
the
vessel
of
Malchut,
which
has
only
the
coarseness
of
phase
three.
And
then,
only
the
level
of
Hochma,
Rosh
and
Guf,
emerged
on
it,
since
the
absence
of
the
screen
in
the
coarseness
of
phase
four
caused
it
to
have
only
four
vessels,
KHB
Tifferet.
Hence,
the
reflected
light
has
room
to
clothe
only
four
lights,
HNRN
[Haya,
Neshama,
Ruach,
Nefesh],
lacking
the
light
of
Yechida.
This
is
called
AB
of
AK.
Afterwards,
that
same
coupling
by
striking
repeated
itself
on
the
screen
in
the
vessel
of
Malchut
that
contains
only
the
coarseness
of
phase
two.
Then,
ten
Sefirot,
Rosh
and
Guf,
at
the
level
of
Bina
emerged
on
it.
This
is
called
Partzuf
SAG
of
AK.
It
lacks
the
two
vessels,
ZA
and
Malchut,
and
the
two
lights,
Haya
and
Yechida.
Afterward,
the
coupling
by
striking
emerged
on
a
screen
that
has
only
the
coarseness
of
phase
one.
Then
ten
Sefirot,
Rosh
and
Guf,
emerged
at
the
level
of
Tifferet,
lacking
the
three
vessels,
Bina,
ZA,
and
Malchut,
and
the
three
lights,
Neshama,
Haya,
and
Yechida.
It
has
only
the
lights
Ruach
and
Nefesh,
dressed
in
the
vessels
Keter
and
Hochma.
This
is
called
Partzuf
MA
and
BON
of
AK.
Remember
the
inverse
relation
between
the
vessels
and
the
lights,
as
mentioned
in
Item
24.
29)
Thus
we
have
explained
the
emergence
of
the
five
Partzufim
of
AK,
called
Galgalta,
AB,
SAG,
MA,
and
BON,
one
below
the
other.
Each
lower
one
lacks
the
higher
phase
of
its
upper
one.
Partzuf
AB
lacks
the
light
of
Yechida.
Partzuf
SAG
lacks
the
light
of
Haya,
as
well,
which
its
upper
one,
AB,
has.
Partzuf
MA
and
BON
lacks
the
light
of
Neshama,
which
its
upper
one,
SAG,
has.
This
is
so
because
it
depends
on
the
measure
of
coarseness
in
the
screen
on
which
the
coupling
by
striking
occurs,
as
explained
in
Item
18.
Yet,
we
must
understand
who
and
what
caused
the
screen
to
gradually
diminish
its
coarseness,
phase
by
phase,
until
it
divided
into
the
five
levels
that
exist
in
these
five
kinds
of
coupling.
The
Refinement
of
the
Screen
to
the
Emanation
of
the
Partzuf
30)
To
understand
the
matter
of
the
cascading
of
the
degrees
through
five
levels
one
below
the
other,
explained
above
concerning
the
five
Partzufim
of
AK,
as
well
as
in
all
the
degrees
appearing
in
the
five
Partzufim
in
each
world
of
the
four
worlds
ABYA,
through
Malchut
of
Assiya,
we
must
thoroughly
understand
the
matter
of
the
refinement
of
the
screen
of
the
Guf
that
is
implemented
in
each
of
the
Partzufim
of
AK,
the
world
of
Nekudim,
and
the
world
of
correction
[Tikkun].
31)
The
thing
is
that
there
is
no
Partzuf,
or
any
degree
at
all,
that
does
not
contain
two
lights,
called
“surrounding
light”
and
“inner
light,”
and
we
shall
explain
them
in
AK.
The
surrounding
light
of
the
first
Partzuf
of
AK
is
the
light
of
Ein
Sof,
which
fills
the
whole
of
reality.
Following
the
first
restriction
and
the
screen
that
was
erected
in
Malchut,
there
was
a
coupling
by
striking
from
the
light
of
Ein
Sof
on
that
screen.
And
through
the
reflected
light
that
the
screen
raised,
it
drew
the
upper
light
to
the
restricted
world
once
more,
in
the
form
of
ten
Sefirot
of
the
Rosh
and
ten
Sefirot
of
the
Guf,
as
written
in
Item
25.
Yet,
this
extension
from
Ein
Sof
in
Partzuf
AK
does
not
fill
the
whole
of
reality
as
prior
to
the
restriction.
Rather,
it
is
discerned
with
a
Rosh
and
a
Sof
[end]:
From
above
downward,
its
light
stops
at
the
point
of
this
world,
which
is
the
concluding
Malchut,
as
in
the
verse,
“His
feet
will
stand
on
the
Mount
of
Olives.”
And
also
from
within
outward,
since
as
there
are
ten
Sefirot
KHB
TM
from
above
downward,
and
Malchut
concludes
the
AK
from
below,
so
there
are
ten
Sefirot
KHB
TM
from
within
outward,
called
marrow,
bones,
tendons,
flesh,
and
skin
[Mocha,
Atzamot,
Gidin,
Bassar,
and
Or].
The
skin
is
Malchut,
which
ends
the
Partzuf
from
the
outside.
In
that
respect,
Partzuf
AK
is
considered
a
mere
thin
line
compared
to
Ein
Sof,
which
fills
the
whole
of
reality.
This
is
so
because
the
Partzuf
of
skin
ends
it
and
limits
it
from
all
sides,
from
the
outside,
and
it
cannot
expand
and
fill
the
entire
restricted
space.
Thus,
only
a
thin
line
remains
standing
in
the
middle
of
the
space.
The
measure
of
the
light
received
in
AK,
the
thin
line,
is
called
inner
light.
The
difference
between
the
inner
light
in
AK
and
the
light
of
Ein
Sof
prior
to
the
restriction
is
called
surrounding
light,
since
it
remains
as
surrounding
light
around
Partzuf
AK
as
it
could
not
clothe
within
the
Partzuf.
32)
This
thoroughly
clarifies
the
meaning
of
the
surrounding
light
of
AK,
whose
immensity
is
immeasurable.
Yet,
this
does
not
mean
that
Ein
Sof,
which
fills
the
whole
of
reality,
is
in
itself
considered
the
surrounding
light
of
AK.
Rather,
it
means
that
a
coupling
by
striking
was
made
on
Malchut
of
the
Rosh
of
AK,
where
Ein
Sof
struck
the
screen
that
is
placed
there.
In
other
words,
it
wished
to
dress
in
phase
four
of
AK,
as
prior
to
the
restriction,
but
the
screen
in
Malchut
of
the
Rosh
of
AK
struck
it.
This
means
that
it
detained
it
from
spreading
into
phase
four
and
repelled
it,
as
written
in
Item
14.
Indeed,
this
reflected
light
that
emerged
from
the
pushing
of
the
light
back
became
vessels
for
clothing
the
upper
light.
However,
there
is
a
very
big
difference
between
the
reception
in
phase
four
prior
to
the
restriction
and
the
reception
of
the
reflected
light
after
the
restriction,
as
now
it
clothed
only
a
thin
line
in
Rosh
and
Sof.
This
is
what
the
screen
did
through
its
striking
on
the
upper
light.
And
the
measure
that
was
rejected
from
AK
by
the
screen,
the
full
measure
of
upper
light
from
Ein
Sof
that
wanted
to
clothe
in
phase
four—had
it
not
been
for
the
screen
that
detained
it—became
the
surrounding
light
surrounding
AK.
The
reason
is
that
there
is
no
change
or
absence
in
the
spiritual.
And
since
the
light
of
Ein
Sof
is
drawn
to
AK,
to
clothe
in
phase
four,
it
must
therefore
be
so.
Hence,
even
though
the
screen
has
now
detained
it
and
repelled
it,
it
does
not
contradict
the
extension
of
Ein
Sof.
On
the
contrary,
it
sustains
it
but
in
a
different
way:
through
proliferation
of
couplings
in
the
five
worlds
AK
and
ABYA,
until
the
end
of
correction,
when
phase
four
is
completely
corrected
through
them.
At
that
time,
Ein
Sof
will
clothe
in
her
as
in
the
beginning.
Thus,
no
change
or
absence
has
occurred
by
the
striking
of
the
screen
in
the
upper
light.
This
is
the
meaning
of
what
is
written
in
The
Zohar,
“Ein
Sof
does
not
bring
down
His
unification
on
her
until
He
is
given
his
mate.”
Meanwhile,
that
is,
until
that
time,
it
is
considered
that
this
light
of
Ein
Sof
has
become
surrounding
light,
meaning
it
will
clothe
in
it
in
the
future.
For
now,
it
circles
it
and
shines
upon
it
from
the
outside
with
a
certain
illumination.
This
illumination
accustoms
it
to
expand
by
those
laws
that
are
fit
to
bring
it
to
receive
this
surrounding
light
in
the
measure
that
Ein
Sof
was
initially
drawn
to
it.
33)
Now
we
shall
clarify
the
matter
of
the
clashing
of
inner
light
and
surrounding
light
on
one
another,
which
causes
the
refinement
of
the
screen
and
the
loss
of
the
last
phase
of
coarseness.
As
these
two
lights
are
opposite
yet
connected
through
the
screen
in
Malchut
of
the
Rosh
of
AK,
they
beat
and
strike
one
another.
Interpretation:
The
coupling
by
striking
in
the
Peh
[mouth]
of
the
Rosh
of
AK,
in
the
screen
in
Malchut
of
the
Rosh,
called
Peh,
which
was
the
reason
for
clothing
the
inner
light
of
AK
by
the
reflected
light
it
raised
(see
Item
14),
is
also
the
reason
for
the
exit
of
the
surrounding
light
of
AK.
Because
it
detained
the
light
of
Ein
Sof
from
clothing
phase
four,
the
light
came
out
in
the
form
of
surrounding
light.
In
other
words,
that
whole
part
of
the
light
that
the
reflected
light
cannot
clothe,
like
phase
four
herself,
emerged
and
became
surrounding
light.
Thus,
the
screen
in
the
Peh
is
the
reason
for
the
surrounding
light,
as
it
is
the
reason
for
the
inner
light.
34)
We
have
learned
that
both
the
inner
light
and
surrounding
light
are
connected
to
the
screen,
but
in
opposite
actions.
And
to
the
extent
that
the
screen
draws
a
part
of
the
upper
light
into
the
Partzuf
through
the
reflected
light
that
clothes
it,
so
it
drives
the
surrounding
light
away
from
clothing
in
the
Partzuf.
And
since
the
part
of
the
light
that
remains
outside
as
surrounding
light
is
very
large,
due
to
the
screen
that
detains
it
from
clothing
in
AK,
as
written
in
Item
32,
it
is
considered
that
it
strikes
the
screen
that
removes
it,
since
it
wants
to
clothe
within
the
Partzuf.
In
contrast,
it
is
considered
that
the
force
of
coarseness
and
hardness
in
the
screen
strikes
the
surrounding
light,
which
wants
to
clothe
within
it,
and
detains
it,
as
it
strikes
the
upper
light
during
the
coupling.
These
beatings
that
the
surrounding
light
and
the
coarseness
in
the
screen
beat
on
each
other
are
called
the
clash
of
surrounding
light
and
inner
light.
Yet,
this
clash
between
them
occurred
only
in
the
Guf
of
the
Partzuf,
since
the
clothing
of
the
light
in
the
vessels,
which
leaves
the
surrounding
light
outside
the
vessel,
is
apparent
there.
However,
this
clash
does
not
apply
to
the
ten
Sefirot
of
the
Rosh,
since
the
reflected
light
is
not
considered
vessels
there
whatsoever,
but
as
mere
thin
roots.
For
this
reason,
the
light
in
them
is
not
regarded
as
limited
inner
light,
to
the
point
of
discerning
the
light
that
remains
outside
as
surrounding
light.
And
since
this
distinction
between
them
does
not
exist,
there
is
no
beating
of
inner
light
and
surrounding
light
in
the
ten
Sefirot
of
the
Rosh.
Only
once
the
lights
extend
from
the
Peh
down
to
the
ten
Sefirot
of
the
Guf—where
the
lights
clothe
in
vessels,
which
are
the
ten
Sefirot
of
reflected
light
from
the
Peh
down—is
there
beating
there
between
the
inner
light
inside
the
vessels
and
the
surrounding
light
that
remained
outside.
35)
This
clash
continued
until
the
surrounding
light
refined
the
screen
from
all
its
coarseness
and
elevated
it
to
its
upper
root
in
the
Peh
of
the
Rosh.
This
means
that
it
refined
all
the
coarseness
from
above
downward,
called
“screen
and
coarseness
of
the
Guf,”
leaving
it
with
only
the
root
of
the
Guf,
the
screen
of
Malchut
of
the
Rosh,
called
Peh.
In
other
words,
it
had
been
refined
of
its
entire
coarseness
from
above
downward,
which
divides
between
the
inner
light
and
the
surrounding
light,
leaving
only
the
coarseness
from
below
upward,
where
the
distinction
between
the
inner
light
and
surrounding
light
has
not
occurred
yet.
It
is
known
that
equivalence
of
form
unites
the
spirituals
into
one.
Hence,
once
the
screen
of
the
Guf
has
been
refined
of
all
the
coarseness
of
the
Guf,
leaving
in
it
only
the
coarseness
that
is
equal
to
the
screen
of
the
Peh
of
the
Rosh,
its
form
was
equalized
with
the
screen
of
the
Rosh.
Thus,
it
was
incorporated
and
became
literally
one
with
it,
since
there
was
nothing
to
divide
them
into
two.
This
is
considered
that
the
screen
of
the
Guf
rose
to
the
Peh
of
the
Rosh.
Since
the
screen
of
the
Guf
was
incorporated
in
the
screen
of
the
Rosh,
it
was
incorporated
once
again
in
the
coupling
by
striking
in
the
screen
of
the
Peh
of
the
Rosh
and
a
new
coupling
by
striking
was
made
on
it.
Consequently,
ten
new
Sefirot
emerged
in
it
at
a
new
level
called
AB
of
AK
or
Partzuf
Hochma
of
AK.
This
is
considered
“a
son”
and
a
consequence
of
the
first
Partzuf
of
AK.
36)
After
Partzuf
AB
of
AK
emerged,
complete
with
Rosh
and
Guf,
the
clash
of
surrounding
light
and
inner
light
repeated
itself
there,
too,
as
it
was
explained
above
concerning
the
first
Partzuf
of
AK.
Its
screen
of
the
Guf
was
refined
from
all
its
coarseness
of
the
Guf,
as
well,
until
it
equalized
its
form
with
its
screen
of
the
Rosh
and
was
then
incorporated
in
the
coupling
in
its
Peh
of
the
Rosh.
Subsequently,
a
new
coupling
by
striking
was
made
on
it,
producing
a
new
level
of
ten
Sefirot
at
the
level
of
Bina,
called
SAG
of
AK.
This
is
considered
a
son
and
a
consequence
of
Partzuf
AB
of
AK,
since
it
emerged
from
its
coupling
in
the
Peh
of
the
Rosh.
And
the
Partzufim
from
SAG
of
AK
downward
emerged
in
a
similar
manner.
37)
Thus
we
have
explained
the
emergence
of
the
Partzufim
one
below
the
other
by
the
clash
of
surrounding
light
and
inner
light,
which
refines
the
screen
of
the
Guf
until
it
brings
it
back
to
the
state
of
the
screen
of
the
Peh
of
the
Rosh.
At
that
time,
it
is
incorporated
there
in
a
coupling
by
striking,
which
takes
place
in
the
Peh
of
the
Rosh,
and
through
this
coupling,
it
elicits
a
new
level
of
ten
Sefirot.
This
new
level
is
considered
the
son
of
the
previous
Partzuf.
In
this
manner,
AB
emerged
from
Partzuf
Keter,
SAG
from
Partzuf
AB,
MA
from
Partzuf
SAG,
and
so
on
with
the
remaining
degrees
in
Nekudim
and
ABYA.
Yet,
we
should
still
understand
why
the
ten
Sefirot
of
AB
emerged
only
on
phase
three,
and
not
on
phase
four,
and
why
SAG
was
only
on
phase
two,
etc.,
meaning
that
each
lower
one
is
inferior
to
its
upper
one
by
one
degree.
Why
did
they
not
all
emerge
from
one
another
on
the
same
level?
38)
First,
we
must
understand
why
the
ten
Sefirot
of
AB
are
considered
a
consequence
of
the
first
Partzuf
of
AK,
since
it
emerged
from
the
coupling
in
the
Peh
of
the
Rosh
of
the
first
Partzuf,
like
the
ten
Sefirot
of
the
Guf
of
the
Partzuf
itself.
Thus,
in
what
way
did
it
emerge
from
the
first
Partzuf,
to
be
considered
a
second
Partzuf
and
its
offshoot?
Here
you
must
understand
the
big
difference
between
the
screen
of
the
Rosh
and
the
screen
of
the
Guf.
There
are
two
kinds
of
Malchut
in
the
Partzuf:
The
first
is
the
mating
Malchut—with
the
upper
light—by
the
force
of
the
screen
erected
in
her.
The
second
is
the
ending
Malchut—the
upper
light
in
the
ten
Sefirot
of
the
Guf—by
the
force
of
the
screen
erected
in
her.
The
difference
between
them
is
as
the
distance
between
the
Emanator
and
the
emanated
being.
Malchut
of
the
Rosh,
which
mates
in
a
coupling
by
striking
with
the
upper
light,
is
considered
“the
Emanator
of
the
Guf,”
since
the
screen
erected
in
her
did
not
reject
the
upper
light
as
it
struck
it.
On
the
contrary,
through
the
reflected
light
that
it
raised,
it
clothed
and
drew
the
upper
light
in
the
form
of
ten
Sefirot
of
the
Rosh.
Thus,
it
expands
from
above
downward
until
the
ten
Sefirot
of
the
upper
light
clothed
in
the
vessel
of
reflected
light,
called
Guf.
For
this
reason,
the
screen
and
the
Malchut
of
the
Rosh
are
considered
the
Emanator
of
the
ten
Sefirot
of
the
Guf,
and
no
limitation
and
rejection
are
apparent
in
that
screen
and
Malchut.
Yet,
the
screen
and
Malchut
of
the
Guf,
that
is,
after
the
ten
Sefirot
expanded
from
the
Peh
of
the
Rosh
from
above
downward,
they
expand
only
down
to
the
Malchut
in
those
ten
Sefirot.
This
is
because
the
upper
light
cannot
expand
into
Malchut
of
the
Guf
because
of
the
screen
erected
there,
which
detains
it
from
expanding
into
Malchut.
Hence,
the
Partzuf
stops
there
and
a
Sof
[end]
and
Sium
[conclusion]
of
the
Partzuf
are
made.
Thus,
the
whole
power
of
the
restriction
and
limitation
appears
only
in
this
screen
and
Malchut
of
the
Guf.
For
this
reason,
the
whole
clash
of
surrounding
light
and
inner
light
is
only
done
in
the
screen
of
the
Guf,
as
this
is
what
limits
and
pushes
the
surrounding
light
away
from
shining
in
the
internality
of
the
Partzuf,
and
not
in
the
screen
of
the
Rosh,
since
the
screen
of
the
Rosh
only
extends
and
clothes
the
lights,
and
the
power
of
the
limitation
is
not
yet
revealed
in
it
at
all.
39)
It
follows
that
by
the
clash
of
surrounding
light
and
inner
light,
the
screen
of
the
ending
Malchut
became
the
screen
and
Malchut
of
the
mating
Malchut
once
more
(Item
35).
This
is
because
the
clash
of
surrounding
light
refined
the
ending
screen
from
all
its
coarseness
of
the
Guf,
leaving
in
it
only
fine
records
[Reshimot]
of
that
coarseness,
equal
to
the
coarseness
of
the
screen
of
the
Rosh.
Also,
it
is
known
that
equivalence
of
form
attaches
and
unites
the
spirituals
to
one
another.
Hence,
once
the
screen
of
the
Guf
equalized
the
form
of
its
coarseness
to
the
screen
of
the
Rosh,
it
was
immediately
incorporated
in
it
and
they
became
seemingly
one
screen.
In
that
state,
it
received
the
strength
for
coupling
by
striking
like
the
screen
of
the
Rosh,
and
ten
Sefirot
of
the
new
level
emerged
on
it.
Yet,
along
with
this
coupling,
the
records
of
the
coarseness
of
the
Guf,
which
were
in
it
from
the
beginning,
were
renewed
in
its
screen
of
the
Guf.
In
that
state,
the
disparity
of
form
between
it
and
the
screen
of
the
Rosh
incorporated
in
it
appeared
in
it
once
more
to
some
extent.
The
recognition
of
this
difference
separates
and
removes
it
from
the
Peh
of
the
Rosh
of
the
upper
one,
since
after
its
first
origin
from
the
Peh
of
the
upper
one
downward
has
become
apparent
once
more,
it
could
not
continue
to
stand
above
the
Peh
of
the
upper
one,
as
the
disparity
of
form
separates
the
spirituals
from
one
another.
It
follows
that
it
was
compelled
to
descend
from
there
to
the
place
from
the
Peh
of
the
upper
one
downward.
Hence,
it
is
necessarily
considered
a
second
Guf
with
respect
to
the
upper
one,
as
even
the
Rosh
of
the
new
level
is
considered
as
merely
the
Guf
of
the
new
level
with
respect
to
the
upper
one,
since
it
extends
from
its
screen
of
the
Guf.
Thus,
this
disparity
of
form
distinguishes
them
into
two
separate
Gufim
[bodies].
And
since
the
new
level
is
entirely
a
consequence
of
the
screen
of
the
Guf
of
the
previous
Partzuf,
it
is
considered
its
child,
like
a
branch
extending
from
it.
40)
And
there
is
another
difference
between
the
lower
one
and
the
upper
one:
Each
lower
one
emerges
with
a
different
level
in
the
five
phases
in
the
screen,
as
written
in
Items
22
and
24.
Also,
each
lower
one
lacks
the
highest
phase
of
the
lights
of
the
upper
one
and
the
lowest
phase
of
the
vessels
of
the
upper
one.
The
reason
is
that
it
is
the
nature
of
the
clash
of
the
surrounding
light
in
the
screen
to
eliminate
from
the
screen
its
last
phase
of
coarseness.
For
example,
in
the
first
Partzuf
of
AK,
whose
screen
contains
all
five
levels
of
coarseness,
down
to
phase
four,
the
clash
of
surrounding
light
in
the
screen
of
the
Guf
completely
refines
the
coarseness
of
phase
four,
not
leaving
even
a
record
[Reshimo]
of
that
coarseness.
Only
the
records
from
the
coarseness
of
phase
three
and
above
remain
in
the
screen.
Hence,
when
that
screen
is
incorporated
in
the
Rosh
and
receives
a
coupling
by
striking
on
the
coarseness
that
remained
in
its
records
from
the
Guf,
the
coupling
emerges
only
on
phase
three
of
coarseness
in
the
screen.
This
is
because
the
record
of
coarseness
of
phase
four
is
eliminated
from
there.
Therefore,
the
level
that
emerges
on
that
screen
is
only
at
the
level
of
Hochma,
called
HaVaYaH
of
AB
of
AK,
or
Partzuf
AB
of
AK.
We
have
already
learned
in
Item
22
that
the
level
Hochma
that
emerges
on
the
screen
of
phase
three
lacks
the
Malchut
of
the
vessels
and
the
light
of
Yechida
from
the
lights,
which
is
the
light
of
Keter.
Thus,
Partzuf
AB
lacks
the
last
phase
of
the
vessels
of
the
upper
one
and
the
highest
phase
of
the
lights
of
the
upper
one.
Because
of
this
great
disparity
of
form,
the
lower
one
is
considered
a
separate
Partzuf
from
the
upper
one.
41)
Similarly,
once
Partzuf
AB
expanded
in
Rosh
and
Guf
and
there
was
the
clash
of
surrounding
light
on
the
screen
of
the
Guf
of
AB,
which
is
a
screen
of
phase
three,
this
clash
cancels
and
eliminates
the
record
of
coarseness
of
the
last
phase
in
the
screen,
which
is
phase
three.
It
turns
out
that
during
the
ascent
of
the
screen
to
the
Peh
of
the
Rosh
and
its
incorporation
[Hitkalelut]
in
it
in
a
coupling
by
striking,
the
striking
was
done
only
on
the
coarseness
of
phase
two
that
remained
in
that
screen,
since
phase
three
has
been
eliminated
from
it.
Hence,
it
elicits
only
ten
Sefirot
at
the
level
of
Bina,
called
HaVaYaH
of
SAG
of
AK,
or
Partzuf
SAG,
lacking
ZA
and
Malchut
in
vessels,
and
Haya
and
Yechida
in
lights.
Similarly,
when
this
Partzuf
SAG
expanded
in
Rosh
and
Guf,
there
was
the
clash
of
surrounding
light
in
its
screen
of
Guf,
which
is
a
screen
of
phase
two.
This
clash
cancels
and
eliminates
the
last
phase
of
coarseness
in
the
screen,
which
is
phase
two,
leaving
only
the
records
of
coarseness
from
phase
one
and
above
in
the
screen.
Hence,
during
the
ascent
of
the
screen
to
the
Peh
of
the
Rosh,
and
the
incorporation
in
the
coupling
by
striking
there,
the
striking
occurred
only
on
the
screen
of
phase
one
that
remained
in
the
screen,
since
phase
two
had
already
been
eliminated
from
it.
For
this
reason,
it
elicits
only
ten
Sefirot
at
the
level
of
Tifferet,
called
“the
level
of
ZA,”
lacking
Bina,
ZA,
and
Malchut
in
the
vessels,
and
Neshama,
Haya,
and
Yechida
in
the
lights,
etc.,
similarly.
42)
This
thoroughly
clarifies
the
reason
for
the
decline
of
the
levels
one
below
the
other
during
the
cascading
of
the
Partzufim
from
one
another.
It
is
because
the
clash
of
surrounding
light
and
inner
light,
applied
in
each
Partzuf,
always
eliminates
the
last
phase
of
the
record
of
coarseness
that
is
there.
Yet,
we
should
know
that
there
are
two
discernments
in
the
records
that
remain
in
the
screen
after
its
refinement.
The
first
is
called
the
record
of
coarseness,
and
the
second
is
called
the
record
of
clothing
[Hitlabshut].
For
instance,
once
the
screen
of
the
Guf
of
the
first
Partzuf
in
AK
has
been
refined,
we
said
that
the
last
phase
of
the
records
of
coarseness,
the
record
of
phase
four,
was
lost,
and
all
that
remained
in
the
screen
was
the
record
of
coarseness
of
phase
three.
However,
the
record
of
phase
four
contains
two
phases,
as
we
have
said—clothing
and
coarseness.
Only
the
record
of
coarseness
of
phase
four
was
eliminated
from
the
screen
by
that
refinement.
But
the
record
of
clothing
of
phase
four
remained
in
that
screen
and
was
not
eliminated
from
it.
A
record
of
clothing
refers
to
a
very
subtle
phase
from
the
record
of
phase
four,
which
does
not
contain
sufficient
coarseness
for
a
coupling
by
striking
with
the
upper
light.
This
record
remains
from
the
last
phase
in
each
Partzuf
during
its
refinement.
And
our
saying
that
the
last
phase
is
eliminated
from
each
Partzuf
during
its
refinement
refers
only
to
the
record
of
coarseness
in
it.
43)
The
remainder
of
the
records
of
clothing
from
the
last
phase
that
remained
in
each
screen
prompted
the
emergence
of
two
levels—male
and
female—in
the
Roshim
[heads]
of
all
the
Partzufim:
beginning
in
AB
of
AK,
SAG
of
AK,
MA
and
BON
of
AK,
and
in
all
the
Partzufim
of
Atzilut.
This
is
so
because
in
Partzuf
AB
of
AK,
where
there
is
only
a
record
of
coarseness
of
phase
three
in
the
screen,
which
elicits
ten
Sefirot
at
the
level
of
Hochma,
the
record
of
clothing
from
phase
four,
which
remained
there
in
the
screen,
is
unfit
for
coupling
with
the
upper
light,
due
to
its
refinement.
Yet,
it
is
incorporated
with
the
coarseness
of
phase
three
and
becomes
one
record.
At
that
time,
the
record
of
clothing
acquires
the
strength
for
coupling
with
the
upper
light.
For
this
reason,
the
coupling
by
striking
with
the
upper
light
emerged
on
her,
eliciting
ten
Sefirot
at
nearly
the
level
of
Keter.
This
is
so
because
she
had
a
clothing
of
phase
four.
This
incorporation
is
called
the
incorporation
of
the
female
in
the
male,
since
the
record
of
coarseness
from
phase
three
is
called
“female,”
as
it
carries
the
coarseness.
And
the
record
of
clothing
of
phase
four
is
called
“male,”
as
it
comes
from
a
higher
place,
and
because
it
is
refined
from
coarseness.
Thus,
although
the
record
of
the
male
is
insufficient
for
a
coupling
by
striking
in
itself,
it
becomes
fit
for
a
coupling
by
striking
through
the
incorporation
of
the
female
in
it.
44)
Subsequently,
there
is
incorporation
of
the
male
in
the
female,
too.
This
means
that
the
record
of
clothing
is
incorporated
with
the
record
of
coarseness.
This
produces
a
coupling
by
striking
only
at
the
level
of
the
female,
the
level
of
phase
three,
which
is
the
level
of
Hochma,
called
HaVaYaH
of
AB.
The
upper
coupling,
when
the
female
is
incorporated
in
the
male,
is
considered
the
level
of
the
male,
which
is
nearly
the
level
of
Keter.
And
the
lower
coupling,
when
the
male
is
incorporated
in
the
female,
is
considered
the
female
level,
which
is
only
the
level
of
Hochma.
Yet,
the
coarseness
in
the
male
level
does
not
come
from
himself,
but
by
means
of
incorporation
with
the
female.
And
although
it
suffices
to
elicit
the
level
of
ten
Sefirot
from
below
upward,
called
Rosh,
this
level
still
cannot
expand
from
above
downward
in
the
form
of
a
Guf,
which
would
mean
clothing
of
lights
in
the
vessels.
This
is
so
because
a
coupling
by
striking
on
coarseness
that
comes
from
the
incorporation
is
insufficient
to
expand
into
vessels.
Hence,
the
male
level
contains
only
a
phase
of
Rosh,
without
a
Guf.
The
Guf
of
the
Partzuf
extends
only
from
the
female
level,
which
has
her
own
coarseness.
For
this
reason,
we
name
the
Partzuf
only
after
the
female
level,
meaning
Partzuf
AB.
This
is
so
because
the
core
of
the
Partzuf
is
its
Guf—the
clothing
of
the
lights
in
the
vessels.
And
it
emerges
only
from
the
female
level,
as
we
have
explained.
This
is
why
the
Partzuf
is
named
after
her.
45)
As
we
have
explained
concerning
the
two
levels—male
and
female—in
the
Rosh
of
Partzuf
AB,
these
two
emerge
in
precisely
the
same
manner
in
the
Rosh
of
SAG.
But
there,
the
male
level
is
nearly
at
the
level
of
Hochma,
as
it
is
from
the
record
of
clothing
of
phase
three
incorporated
with
the
coarseness
of
phase
two.
And
the
female
level
is
at
the
level
of
Bina,
from
the
coarseness
of
phase
two.
Here,
too,
the
Partzuf
is
named
solely
after
the
female
level,
since
the
male
is
a
Rosh
without
a
Guf.
Similarly,
in
Partzuf
MA
of
AK,
the
male
level
is
nearly
at
the
level
of
Bina,
called
“the
level
of
YESHSUT,”
as
it
is
from
the
record
of
phase
two
of
clothing,
incorporated
with
the
coarseness
from
phase
one,
while
the
female
level
is
only
the
level
of
ZA,
as
it
is
only
phase
one
of
coarseness.
Here,
too,
the
Partzuf
is
named
solely
after
the
female,
meaning
Partzuf
MA
or
Partzuf
VAK,
since
the
male
is
a
Rosh
without
a
Guf.
You
will
find
it
likewise
in
all
the
Partzufim.
46)
Now
we
have
clarified
the
clash
of
surrounding
light
and
inner
light,
occurring
after
the
expansion
of
the
Partzuf
into
a
Guf.
This
causes
the
screen
of
the
Guf
to
be
refined,
all
the
lights
of
the
Guf
depart,
and
the
screen
with
the
records
that
remain
in
it
rise
to
the
Peh
of
the
Rosh,
where
they
are
renewed
with
a
new
coupling
by
striking,
and
produce
a
new
level
in
the
measure
of
coarseness
in
the
records.
Now
we
shall
explain
the
four
types
of
lights,
Taamim,
Nekudot,
Tagin,
Otiot,
occurring
with
the
clash
of
surrounding
light
and
the
ascents
of
the
screen
to
the
Peh
of
the
Rosh.
47)
It
has
been
explained
that
through
the
clash
of
the
surrounding
light
in
the
screen
of
the
Guf,
it
refines
the
screen
of
all
the
coarseness
of
the
Guf
until
it
is
refined
and
equalizes
with
the
screen
of
the
Peh
of
the
Rosh.
The
equivalence
of
form
with
the
Peh
of
the
Rosh
unites
them
as
one,
and
it
is
incorporated
in
the
coupling
by
striking
in
it.
However,
the
screen
is
not
refined
at
once,
but
gradually:
first
from
phase
four
to
phase
three,
then
from
phase
three
to
phase
two,
then
from
phase
two
to
phase
one,
and
then
from
phase
one
to
the
root
phase.
Finally,
it
is
refined
from
all
its
coarseness
and
becomes
as
refined
as
the
screen
of
the
Peh
of
the
Rosh.
The
upper
light
does
not
stop
shining
for
even
a
moment.
It
couples
with
the
screen
at
each
and
every
state
of
its
refinement,
since
once
it
has
been
refined
of
phase
four
and
the
entire
level
of
Keter
has
departed,
and
the
screen
has
reached
the
coarseness
of
phase
three,
the
upper
light
couples
with
the
screen
on
the
remaining
coarseness
of
phase
three
and
produces
ten
Sefirot
at
the
level
of
Hochma.
Afterward,
when
the
screen
departs
from
phase
three,
too,
and
the
level
of
Hochma
departs,
as
well,
leaving
only
phase
two
in
the
screen,
the
upper
light
couples
with
it
on
phase
two
and
produces
ten
Sefirot
at
the
level
of
Bina.
Then,
when
it
has
been
refined
of
phase
two,
too,
and
this
level
has
departed,
leaving
only
the
coarseness
of
phase
one
in
it,
the
upper
light
couples
with
the
screen
on
the
remaining
coarseness
of
phase
one
and
produces
ten
Sefirot
at
the
level
of
ZA.
And
when
it
has
been
refined
of
the
coarseness
of
phase
one,
too,
and
the
level
of
ZA
has
departed,
and
it
remains
with
only
the
root
of
the
coarseness,
the
upper
light
makes
a
coupling
on
the
coarseness
of
the
root
that
remains
in
the
screen
and
produces
ten
Sefirot
at
the
level
of
Malchut.
And
when
the
screen
is
refined
of
the
coarseness
of
the
root,
as
well,
the
level
of
Malchut
departs
thence,
too,
since
no
coarseness
of
the
Guf
remains
there.
In
that
state,
it
is
considered
that
the
screen
and
its
records
rose
and
united
with
the
screen
of
the
Rosh,
became
incorporated
there
in
a
coupling
by
striking
and
produced
a
new
ten
Sefirot
over
it,
called
a
“son”
and
a
“consequence”
of
the
first
Partzuf.
Thus
we
have
explained
that
the
clash
of
surrounding
light
and
inner
light
that
refines
the
screen
of
the
Guf
of
the
first
Partzuf
of
AK
and
elevates
it
to
its
Peh
of
the
Rosh,
by
which
the
second
Partzuf,
AB
of
AK,
emerges,
is
not
done
at
once.
Rather,
it
occurs
gradually,
as
the
upper
light
couples
with
it
at
each
state
in
the
four
degrees
it
traverses
during
its
refinement,
until
it
equalizes
with
the
Peh
of
the
Rosh.
As
has
been
explained
regarding
the
emergence
of
the
four
levels
during
the
refinement
of
the
Guf
of
the
first
Partzuf
for
the
purpose
of
AB,
three
levels
emerge
during
the
time
of
the
refinement
of
the
screen
of
the
Guf
of
Partzuf
AB,
as
it
emanates
Partzuf
SAG,
and
similarly
in
all
the
degrees.
The
rule
is
this:
A
screen
does
not
become
refined
at
once,
but
gradually.
And
the
upper
light,
which
does
not
stop
expanding
to
the
lower
one,
couples
with
it
at
each
and
every
degree
along
its
refinement.
48)
Yet,
these
levels,
which
emerge
on
the
screen
during
its
gradual
refinement,
are
not
considered
an
expansion
of
real
degrees,
like
the
first
level
that
emerged
before
the
beginning
of
the
refinement.
Rather,
they
are
considered
Nekudot,
and
they
are
called
reflected
light
and
judgment
[Din],
since
the
power
of
judgment
of
the
departure
of
the
lights
is
already
mingled
in
them.
This
is
so
because
in
the
first
Partzuf,
as
soon
as
the
clash
began
to
occur
and
it
refined
the
screen
of
the
Guf
from
phase
four,
it
is
considered
as
having
been
completely
refined,
since
there
is
no
“some
(part)”
in
the
spiritual.
Once
it
begins
to
be
refined,
it
has
to
be
refined
completely.
Yet,
since
the
screen
is
refined
gradually,
there
is
time
for
the
upper
light
to
copulate
with
it
at
each
degree
of
coarseness
that
the
screen
assumes
during
its
refinement,
until
it
is
completely
refined.
Hence,
the
force
of
departure
is
mingled
with
the
levels
that
emerge
during
its
departure,
and
they
are
considered
as
only
Nekudot
and
reflected
light
and
judgment.
Therefore,
we
discern
two
types
of
levels
in
each
Partzuf:
Taamim
and
Nekudot.
This
is
so
because
the
first
ten
Sefirot
of
the
Guf
that
emerge
in
each
Partzuf
are
called
Taamim,
and
the
levels
that
emerge
in
the
Partzuf
as
it
refines,
after
the
screen
had
already
begun
to
be
refined
until
it
reaches
the
Peh
of
the
Rosh,
are
called
Nekudot.
49)
The
records
that
remain
below,
in
the
Guf,
after
the
departure
of
the
lights
of
Taamim,
are
called
Tagin,
and
the
records
that
remain
from
the
levels
of
the
Nekudot
are
called
Otiot,
which
are
vessels.
Also,
the
Tagin,
which
are
the
records
from
the
lights
of
Taamim,
hover
over
the
Otiot
and
the
vessels
and
sustain
them.
Thus
we
have
clarified
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
be
refined,
until
it
is
completely
refined,
are
called
Nekudot.
The
records
that
remain
of
the
lights
of
Taamim
in
each
level,
after
their
departure,
are
called
Tagin,
and
the
records
that
remain
from
the
lights
of
the
levels
of
Nekudot
after
their
departure
are
called
Otiot
or
vessels.
Remember
this
in
all
five
Partzufim
called
Galgalta,
AB,
SAG,
MA,
and
BON,
for
in
all
of
them
there
is
refinement
and
they
all
have
these
four
types
of
lights.
The
Rosh,
Toch,
Sof
in
Each
Partzuf
and
the
Order
of
Clothing
of
the
Partzufim
in
One
Another
50)
You
already
know
the
difference
between
the
two
Malchuts
in
each
Partzuf—the
coupling
Malchut
and
the
ending
Malchut.
From
the
screen
in
the
coupling
Malchut,
ten
Sefirot
of
reflected
light
emerge
from
her
and
above,
clothing
the
ten
Sefirot
of
upper
light,
called
“ten
Sefirot
of
the
Rosh,”
meaning
only
roots.
From
there
down,
the
ten
Sefirot
of
the
Guf
of
the
Partzuf
expand
in
the
form
of
clothing
of
lights
in
complete
vessels.
These
ten
Sefirot
of
the
Guf
divide
into
two
phases
of
ten
Sefirot:
ten
Sefirot
of
Toch
[inside],
and
ten
Sefirot
of
Sof
[end].
The
ten
Sefirot
of
Toch
are
positioned
from
the
Peh
[mouth]
to
the
Tabur
[navel],
the
place
of
the
clothing
of
the
lights
in
the
vessels.
The
ten
Sefirot
of
the
Sium
and
Sof
[both
words
mean
“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
its
own
quality,
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
a
vacant
and
empty
space
without
light.
Know
that
these
two
kinds
of
ten
Sefirot
extend
from
the
root
ten
Sefirot,
called
Rosh,
since
both
are
incorporated
in
the
coupling
Malchut.
This
is
so
because
there
is
the
clothing
power
there—the
reflected
light
that
rises
and
clothes
the
upper
light.
There
is
also
the
screen’s
detaining
force
over
Malchut,
so
it
would
not
receive
the
light.
By
this,
the
coupling
by
striking
that
raises
reflected
light
occurs.
At
the
Rosh,
these
two
forces
are
only
roots.
Yet,
when
they
expand
from
above
downward,
the
first
force,
which
is
a
clothing
force,
is
actualized
in
the
ten
Sefirot
of
Toch
from
the
Peh
down
to
the
Tabur.
The
second
force,
which
detains
Malchut
from
receiving
light,
is
actualized
in
the
ten
Sefirot
of
Sof
and
Sium,
from
Tabur
down
to
the
end
of
the
Etzbaot
Raglin.
These
two
kinds
of
ten
Sefirot
are
always
called
HGT
NHYM.
All
ten
Sefirot
of
Toch,
from
Peh
to
Tabur,
are
called
HGT,
and
all
ten
Sefirot
of
Sof
from
Tabur
down
are
called
NHYM.
51)
We
should
also
know
that
the
restriction
was
only
on
the
light
of
Hochma,
whose
vessel
is
the
will
to
receive
that
ends
at
phase
four,
where
the
restriction
and
the
screen
occurred.
Yet,
there
was
no
restriction
at
all
on
the
light
of
Hassadim
there,
since
its
vessel
is
the
will
to
bestow,
in
which
there
is
no
coarseness
or
disparity
of
form
from
the
Emanator,
and
it
does
not
need
any
corrections.
Hence,
in
the
ten
Sefirot
of
the
upper
light,
these
two
lights,
Hochma
and
Hassadim,
are
bound
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
vessels
after
the
restriction,
the
light
of
Hassadim
stops
at
Malchut,
too,
even
though
it
was
not
restricted.
This
is
so
because
had
the
light
of
Hassadim
expanded
in
a
place
where
the
light
of
Hochma
could
not
expand
even
a
bit,
meaning
the
ending
Malchut,
there
would
be
a
shattering
in
the
upper
light,
as
the
light
of
Hassadim
would
have
to
be
completely
separated
from
the
light
of
Hochma.
Hence,
the
ending
Malchut
became
a
completely
vacant
and
empty
space,
devoid
of
even
the
light
of
Hassadim.
52)
Now
we
can
understand
the
content
of
the
ten
Sefirot
of
Sof
of
the
Partzuf
from
Tabur
down.
It
cannot
be
said
that
they
are
only
considered
light
of
Hassadim,
without
any
Hochma,
since
the
light
of
Hassadim
is
never
completely
separated
from
the
light
of
Hochma.
Rather,
there
is
necessarily
a
small
illumination
of
the
light
of
Hochma
in
them,
as
well.
You
should
know
that
we
always
call
this
small
illumination
“VAK
without
a
Rosh.”
Thus,
the
three
phases
of
ten
Sefirot
in
the
Partzuf,
called
Rosh,
Toch,
Sof,
have
been
explained.
53)
And
now
we
shall
explain
the
order
of
the
clothing
of
the
Partzufim
Galgalta,
AB,
and
SAG
of
AK
on
each
other.
Know
that
each
lower
one
emerges
from
the
screen
of
the
Guf
of
the
upper
one,
once
it
has
been
refined
and
has
equalized
its
form
with
the
Malchut
and
the
screen
at
the
Rosh.
This
is
so
because
then
it
is
incorporated
in
the
screen
at
the
Rosh,
in
the
coupling
by
striking
in
it.
And
once
it
undergoes
the
coupling
by
striking
in
the
two
records—coarseness
and
clothing—that
remain
in
the
screen
of
the
Guf,
its
coarseness
is
recognized
as
coarseness
of
the
Guf.
Through
this
recognition,
it
is
discerned
that
the
level
emerges
from
the
Rosh
of
the
first
Partzuf
of
AK,
descends,
and
clothes
its
Guf,
meaning
at
her
root,
since
she
is
from
the
screen
of
the
Guf.
Indeed,
the
screen
with
the
coupling
Malchut
of
the
new
Partzuf
had
to
descend
to
the
place
of
Tabur
of
the
first
Partzuf,
since
the
screen
of
the
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
phase
of
coarseness
has
been
eliminated
from
the
screen
by
the
clash
of
inner
light
and
surrounding
light
(see
Item
40),
and
only
the
coarseness
of
phase
three
remained
in
the
screen.
This
phase
three
of
coarseness
is
called
Chazeh
[chest].
Hence,
the
screen
and
the
coupling
Malchut
of
the
new
Partzuf
have
no
grip
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
screen
of
the
new
Partzuf
descends
to
the
place
of
the
Chazeh
of
the
first
Partzuf,
where
it
elicits
ten
Sefirot
of
the
Rosh
from
it
and
above
it
through
a
coupling
by
striking
with
the
upper
light,
up
to
the
Peh
of
the
upper
one,
which
is
the
Malchut
of
the
Rosh
of
the
first
Partzuf.
But
the
lower
one
cannot
clothe
the
ten
Sefirot
of
the
Rosh
of
the
upper
Partzuf
at
all,
since
it
is
considered
merely
the
screen
of
the
Guf
of
the
upper
one.
Subsequently,
it
elicits
ten
Sefirot
from
above
downward,
called
“the
ten
Sefirot
of
the
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
the
Tabur
down
is
the
place
of
the
ten
Sefirot
of
the
Sium
of
the
upper
one,
which
is
phase
four.
The
lower
one
has
no
grip
of
the
last
phase
of
the
upper
one
since
it
loses
it
during
its
refinement
(see
Item
40).
For
this
reason,
that
lower
Partzuf,
called
Partzuf
Hochma
of
AK,
or
Partzuf
AB
of
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
of
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
the
Peh
of
the
Rosh
of
Partzuf
AB,
meaning
the
coupling
Malchut,
and
the
Tabur
of
the
first
Partzuf
is
the
place
of
the
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
screen
of
the
Guf
of
its
upper
one
after
it
has
been
refined
and
incorporated
in
the
screen
of
Malchut
of
the
Rosh
of
the
upper
one
in
the
coupling
by
striking
there.
Afterward,
it
descends
from
there
to
its
gripping
point
in
the
Guf
of
the
upper
one
and
elicits
the
ten
Sefirot
of
the
Rosh
from
below
upward
in
its
place
through
a
coupling
by
striking
with
the
upper
light.
Also,
it
expands
from
above
downward
into
ten
Sefirot
of
the
Guf
in
Toch
and
Sof,
as
has
been
explained
in
Partzuf
AB
of
AK.
Yet,
there
are
differences
concerning
the
Sium
of
the
Partzuf,
as
it
is
written
elsewhere.
The
Second
Restriction
[Tzimtzum
Bet],
Called
the
Restriction
of
NHY
of
AK
56)
We
have
thoroughly
explained
the
first
restriction
[Tzimtzum
Aleph],
carried
out
on
the
vessel
of
Malchut,
which
is
phase
four,
so
it
would
not
receive
the
upper
light
within
it.
We
have
also
explained
the
matter
of
the
screen
and
its
coupling
by
striking
with
the
upper
light,
which
raises
reflected
light.
This
reflected
light
became
new
vessels
of
reception
instead
of
phase
four.
Also
explained
was
the
refinement
of
the
screen
of
the
Guf,
made
in
the
Gufim
[plural
of
Guf]
of
each
Partzuf
by
the
clash
of
surrounding
light
and
inner
light,
which
produces
the
four
discernments
Taamim,
Nekudot,
Tagin,
Otiot
of
the
Guf
of
each
Partzuf
and
raises
the
screen
of
the
Guf
to
be
considered
the
screen
of
the
Rosh.
It
qualifies
it
for
a
coupling
by
striking
with
the
upper
light,
on
which
another
Partzuf
is
born,
one
degree
lower
than
the
previous
Partzuf.
Finally,
we
have
explained
the
emergence
of
the
first
three
Partzufim
of
AK,
called
Galgalta,
AB,
SAG,
and
the
order
of
their
clothing
on
one
another.
57)
Know
that
in
these
three
Partzufim,
Galgalta,
AB,
and
SAG
of
AK,
there
is
not
even
a
root
for
the
four
worlds
ABYA,
since
there
is
not
even
a
place
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
restriction,
has
not
been
revealed.
This
is
so
because
the
purpose
of
the
restriction
that
occurred
in
phase
four
was
to
correct
it,
so
there
would
be
no
disparity
of
form
in
it
as
it
receives
the
upper
light
(see
Item
10).
In
other
words,
to
create
Adam’s
Guf
from
that
phase
four,
and
with
his
engagement
in
Torah
and
Mitzvot
in
order
to
bestow
contentment
upon
his
Maker,
he
will
turn
the
force
of
reception
in
phase
four
to
work
in
order
to
bestow.
By
this
he
will
equalize
the
form
of
reception
with
complete
bestowal,
and
that
would
be
the
end
of
correction,
since
this
would
bring
phase
four
back
to
being
a
vessel
of
reception
for
the
upper
light,
while
also
being
in
complete
adhesion
with
the
light,
without
any
disparity
of
form.
Yet,
thus
far,
the
root
of
this
correction
has
not
been
revealed,
as
this
requires
Adam
to
be
incorporated
also
with
the
higher
phases,
above
phase
four,
so
as
to
be
able
to
perform
good
deeds
of
bestowal.
Had
Adam
emerged
from
the
state
of
the
Partzufim
of
AK,
he
would
have
been
completely
in
the
state
of
vacant
space
since
then
all
of
phase
four,
which
should
be
the
root
of
Adam’s
Guf,
would
have
been
below
the
Raglaim
[feet]
of
AK,
in
the
form
of
a
vacant
and
empty
space,
devoid
of
light,
as
it
would
be
of
opposite
form
from
the
upper
light.
Thus,
it
would
be
considered
separated
and
dead.
Had
Adam
been
created
from
it,
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
none
of
the
form
of
bestowal,
and
whose
lives
are
only
for
themselves,
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
in
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
(Beresheet
Rabbah,
end
of
Portion
12):
“In
the
beginning,
He
contemplated
creating
the
world
with
the
quality
of
judgment
[Din].
He
saw
that
the
world
could
not
exist
and
brought
forward
the
quality
of
mercy
[Rachamim]
and
associated
it
with
the
quality
of
judgment.”
Explanation:
Every
“first”
and
“next”
in
spirituality
refers
to
cause
and
consequence.
This
is
why
it
is
written
that
the
first
cause
for
the
worlds,
meaning
the
Partzufim
of
AK
that
were
emanated
before
all
the
worlds,
were
emanated
in
the
quality
of
judgment,
that
is,
in
Malchut
alone,
called
the
quality
of
judgment.
This
refers
to
phase
four,
which
has
been
restricted
and
departed
as
a
vacant
and
empty
space
and
the
Sium
of
the
Raglaim
of
AK.
This
is
the
point
of
this
world,
below
the
Sium
Raglaim
of
AK’s,
in
the
form
of
a
vacant
and
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
should
be
created
from
this
phase
four,
to
acquire
acts
of
bestowal,
so
that
through
him
the
world
would
exist
in
the
desired
measure
of
correction.
This
is
why
he
“associated
the
quality
of
mercy
with
the
quality
of
judgment.”
Explanation:
The
Sefira
of
Bina
is
called
the
quality
of
mercy,
and
the
Sefira
Malchut
is
called
the
quality
of
judgment,
since
the
restriction
was
made
on
her.
The
Emanator
raised
the
quality
of
judgment,
which
is
the
force
of
Sium
made
in
the
Sefira
of
Malchut,
and
raised
it
to
Bina—
the
quality
of
mercy.
He
associated
them
with
one
another,
and
through
this
association,
phase
four—
the
quality
of
judgment
—was
incorporated
with
the
sparks
of
bestowal
in
the
vessel
of
Bina
(see
Item
5).
This
qualified
Adam’s
Guf,
which
emerged
from
phase
four,
to
be
incorporated
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
inverts
the
quality
of
reception
in
him
to
work
entirely
in
order
to
bestow.
Thus,
the
world
will
achieve
the
desired
correction
for
which
the
world
was
created.
59)
This
association
of
Malchut
in
Bina
occurred
in
Partzuf
SAG
of
AK,
and
prompted
a
second
restriction
in
the
worlds
from
it
downward.
This
is
because
a
new
Sium
on
the
upper
light
was
made
on
it
in
the
place
of
Bina.
It
follows
that
the
ending
Malchut,
which
stood
at
the
Sium
Raglaim
of
SAG
of
AK,
above
the
point
of
this
world,
ascended
and
ended
the
upper
light
at
the
place
of
half
of
Bina
of
the
Guf
of
SAG
of
AK,
called
Tifferet,
since
KHB
of
the
Guf
is
called
HGT.
Thus,
Tifferet
is
Bina
of
the
Guf.
Also,
the
coupling
Malchut,
which
stood
at
the
Peh
of
the
Rosh
of
SAG
of
AK,
ascended
to
the
place
of
Nikvey
Eynaim
[pupils]
of
AK,
which
is
half
of
Bina
of
the
Rosh.
Then,
a
coupling
for
the
MA
of
AK,
called
“the
world
of
Nekudim”
was
made
there,
at
the
Nikvey
Eynaim
60)
This
is
also
called
the
restriction
of
NHY
of
AK,
since
SAG
of
AK,
which
ended
equally
with
Partzuf
Galgalta
of
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
of
the
Guf
of
the
inner
AK.
This
is
so
because
the
ending
Malchut
ascended
to
that
place
and
detained
the
upper
light
from
expanding
from
it
downward.
For
this
reason,
a
vacant
and
empty
space
was
made
there,
devoid
of
light.
Thus,
the
TNHY
[Tifferet,
Netzah,
Hod,
Yesod]
of
SAG
became
restricted
and
devoid
of
the
upper
light.
This
is
why
the
second
restriction
is
called
“restriction
of
NHY
of
AK,”
since
through
the
new
Sium
at
the
place
of
Tabur,
NHY
of
SAG
of
AK
were
emptied
of
their
lights.
It
is
also
considered
that
the
AHP
of
the
Rosh
of
SAG
departed
from
the
degree
of
the
Rosh
of
SAG
and
became
its
Guf,
since
the
coupling
Malchut
ascended
to
Nikvey
Eynaim
and
the
ten
Sefirot
of
the
Rosh
emerged
from
the
screen
at
Nikvey
Eynaim
and
above.
Also,
from
Nikvey
Eynaim
down
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
of
SAG
of
AK
are
the
ten
Sefirot
called
“the
world
of
Nekudim.”
They
came
down
from
the
Nikvey
Eynaim
of
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
of
the
Guf,
is
called
Parsa.
Also,
there
is
internality
and
externality
here,
and
only
the
external
ten
Sefirot
are
called
“the
world
of
Nekudim,”
while
the
ten
inner
Sefirot
are
called
MA
and
BON
of
AK
itself.
61)
Yet,
we
should
understand
that
since
the
ten
Sefirot
of
Nekudim
and
the
MA
of
AK
were
emanated
and
emerged
from
the
Nikvey
Eynaim
of
the
Rosh
of
SAG,
they
should
have
clothed
the
SAG
from
its
Peh
of
the
Rosh
and
below,
as
with
the
other
Partzufim,
where
each
lower
one
clothes
its
upper
one
from
the
Peh
of
the
Rosh
downward.
Why
was
it
not
so?
Why
did
they
descend
and
clothe
the
place
below
Tabur
of
AK?
To
understand
this,
we
must
thoroughly
understand
how
this
association
came
about,
when
Bina
and
Malchut
connected
into
one.
62)
The
thing
is
that
during
the
emergence
of
Partzuf
SAG,
it
ended
entirely
above
the
Tabur
of
the
inner
AK,
as
has
been
explained
concerning
Partzuf
AB
of
AK.
They
could
not
expand
from
the
Tabur
down,
since
the
governance
of
phase
four
of
the
inner
AK
begins
there,
in
its
ten
Sefirot
of
Sium,
and
there
is
nothing
of
phase
four
whatsoever
in
the
Partzufim
AB
and
SAG
(see
Item
54).
Yet,
when
the
Nekudot
of
SAG
of
AK
began
to
emerge,
after
the
screen
of
SAG,
which
is
phase
two
of
coarseness,
has
been
refined
through
the
clash
of
surrounding
light
in
it,
and
came
to
phase
two
of
clothing
and
phase
one
of
coarseness,
the
Taamim
of
SAG
departed.
Then,
the
level
of
Nekudot
emerged
on
the
coarseness
that
remained
in
the
screen,
in
VAK
without
a
Rosh.
This
is
so
because
the
ten
Sefirot
that
emerge
on
phase
one
of
coarseness
are
the
level
of
ZA,
lacking
GAR.
Also,
there
is
no
phase
of
Bina
at
the
male
level,
which
is
phase
two
of
clothing,
but
only
nearly
that,
which
is
considered
VAK
of
Bina.
Hence,
this
level
of
Nekudot
of
SAG
has
equalized
its
form
with
the
ten
Sefirot
of
Sium
below
the
Tabur
of
AK,
considered
VAK
without
a
Rosh,
too
(see
Item
52).
It
is
known
that
equivalence
of
form
unites
the
spirituals
into
one.
Hence,
this
level
descended
below
the
Tabur
of
AK
and
mingled
there
with
ZON
of
AK,
where
they
were
as
one,
since
they
are
of
equal
level.
63)
We
might
wonder
at
the
fact
that
there
is
still
a
great
distance
between
them
with
respect
to
their
coarseness,
since
Nekudot
of
SAG
come
from
the
coarseness
of
phase
two
and
have
nothing
of
phase
four.
And
although
they
are
the
level
of
ZA,
it
is
not
like
the
level
of
ZA
below
the
Tabur
of
AK,
which
is
ZA
of
phase
four.
Thus,
there
is
a
big
difference
between
them.
The
answer
is
that
the
coarseness
is
not
apparent
in
the
Partzuf
during
the
clothing
of
the
light,
but
only
after
the
departure
of
the
light.
Hence,
when
Partzuf
Nekudot
of
SAG
appeared
at
the
level
of
ZA,
descended,
and
clothed
at
the
level
of
ZON
from
Tabur
of
AK
downward,
phase
two
and
phase
four
were
mingled
together
and
caused
the
second
restriction.
This
created
a
new
Sium
at
the
place
of
Bina
of
the
Guf
of
that
Partzuf,
and
also
caused
a
change
in
the
place
of
the
coupling,
making
it
the
Peh
of
the
Rosh
instead
of
the
Nikvey
Eynaim.
64)
Thus,
you
find
that
the
origin
of
the
association
of
Malchut
in
Bina,
called
the
second
restriction,
occurred
only
below
Tabur
of
AK,
by
the
expansion
of
Partzuf
Nekudot
of
SAG
there.
Hence,
this
level
of
ten
Sefirot
of
Nekudim,
which
comes
from
the
second
restriction,
could
not
expand
above
Tabur
of
AK,
since
no
force
or
ruling
can
appear
above
its
origin.
And
since
the
place
of
the
forming
of
the
second
restriction
began
from
Tabur
and
below,
the
level
of
Nekudim
had
to
expand
there,
as
well.
The
Place
for
the
Four
Worlds
ABYA,
and
the
Parsa
between
Atzilut
and
BYA
65)
Thus
we
have
learned
that
the
second
restriction
occurred
only
in
Partzuf
Nekudot
of
SAG,
positioned
from
Tabur
of
AK
downward
through
its
Sium
Raglin,
that
is,
above
the
point
of
this
world.
Know
that
all
the
changes
that
followed
that
second
restriction
came
only
in
that
Partzuf
Nekudot
of
SAG,
and
not
above
it.
When
we
said
that
above,
through
Malchut’s
ascent
to
half
of
Tifferet
of
AK
she
ended
the
Partzuf,
and
the
lower
half
of
Tifferet
and
NHYM
of
AK
came
out
in
the
form
of
empty
space,
this
did
not
occur
in
TNHY
of
AK
itself,
but
only
in
TNHY
of
Partzuf
Nekudot
of
SAG
of
AK.
Yet,
in
AK
itself,
these
changes
are
considered
a
mere
raising
of
MAN.
In
other
words,
it
clothed
in
these
changes
to
emanate
the
ten
Sefirot
of
Nekudim
themselves,
though
no
change
took
place
in
AK
itself.
66)
As
soon
as
the
restriction
occurred,
during
the
ascent
of
Malchut
to
Bina,
even
before
the
raising
of
MAN
and
the
coupling
that
was
made
at
the
Nikvey
Eynaim
of
AK,
it
caused
Partzuf
Nekudot
of
SAG
of
AK
to
divide
into
four
divisions:
1.
KHB
HGT
up
to
its
Chazeh
are
considered
the
place
of
Atzilut.
2.
The
two
lower
thirds
of
Tifferet,
from
the
Chazeh
down
to
the
Sium
of
Tifferet,
became
the
place
of
the
world
of
Beria.
3.
Its
three
Sefirot
NHY
became
the
place
of
the
world
of
Yetzira.
4.
The
Malchut
in
it
became
the
place
of
the
world
of
Assiya.
67)
The
reason
for
it
is
that
the
place
of
the
world
of
Atzilut
means
the
place
worthy
of
the
expansion
of
the
upper
light.
And
because
of
the
ascent
of
the
ending
Malchut
to
the
place
of
Bina
of
the
Guf,
called
Tifferet,
the
Partzuf
ends
there
and
the
light
cannot
pass
from
there
down.
Thus,
the
place
of
Atzilut
ends
there
at
half
the
Tifferet
on
the
Chazeh.
You
already
know
that
this
new
Sium
that
was
made
here
is
called
“the
Parsa
below
the
world
of
Atzilut.”
There
are
three
divisions
in
the
Sefirot
below
the
Parsa,
since
indeed,
only
two
Sefirot,
ZON
of
the
Guf,
called
NHYM,
needed
to
emerge
below
the
Atzilut.
This
is
so
because
the
Sium
was
made
at
the
Bina
of
the
Guf,
which
is
Tifferet;
hence,
only
the
ZON
below
Tifferet
are
below
the
Sium,
and
not
Tifferet,
although
the
lower
half
of
Tifferet
emerged
below
the
Sium,
as
well.
The
reason
is
that
Bina
of
the
Guf
is
incorporated
with
the
ten
Sefirot
KHB
ZON,
as
well.
Since
these
ZON
of
Bina
are
the
roots
of
the
general
ZON
of
the
Guf,
which
were
incorporated
in
Bina,
they
are
considered
like
them.
Hence,
ZON
of
Bina
emerged
below
the
Parsa
of
Atzilut,
as
well,
along
with
the
general
ZON.
For
this
reason,
the
Sefira
Tifferet
was
fissured
across
at
the
place
of
the
Chazeh,
since
Malchut
that
ascended
to
Bina
stands
there
and
brings
out
the
ZON
of
Bina,
that
is,
the
two
thirds
of
Tifferet
from
the
Chazeh
down
to
its
Sium.
Yet,
there
is
still
a
difference
between
the
two
thirds
of
Tifferet
and
the
NHYM.
The
two
thirds
of
Tifferet
truly
belong
to
the
Bina
of
the
Guf
and
did
not
emerge
below
the
Sium
of
Atzilut
of
their
own
accord,
but
only
because
they
are
the
roots
of
ZON.
Hence,
their
flaw
is
not
so
great
since
their
emergence
is
not
because
of
themselves.
Thus,
they
have
become
separated
from
the
NHYM
and
became
a
world
in
and
of
themselves,
called
“the
world
of
Beria.”
68)
ZON
of
the
Guf,
called
NHYM,
also
divided
into
two
phases:
Since
Malchut
is
considered
Nukva
[female],
her
flaw
is
greater,
and
she
becomes
the
place
of
the
world
of
Assiya.
ZA,
who
is
NHY,
became
the
world
of
Yetzira,
above
the
world
of
Assiya.
Thus
we
have
explained
how
Partzuf
Nekudot
of
SAG
was
divided
by
the
second
restriction
and
became
the
place
of
four
worlds:
Atzilut,
Beria,
Yetzira,
Assiya.
KHB
HGT,
down
to
its
Chazeh,
became
the
place
of
the
world
of
Atzilut;
the
lower
half
of
Tifferet,
from
the
Chazeh
to
the
Sium
of
Tifferet,
became
the
place
of
the
world
of
Beria;
the
NHY
in
it—the
world
of
Yetzira;
and
its
Malchut—the
world
of
Assiya.
Their
place
begins
from
the
point
of
Tabur
of
AK
and
ends
above
the
point
of
this
world,
that
is,
through
the
Sium
Raglin
of
AK,
which
is
the
end
of
the
clothing
of
Partzuf
Nekudot
of
SAG
over
Partzuf
Galgalta
of
AK.
The
Katnut
and
Gadlut
Initiated
in
the
World
of
Nekudim
69)
Now
that
you
know
about
the
second
restriction
that
occurred
in
Partzuf
Nekudot
of
SAG
for
the
purpose
of
emanating
the
ten
Sefirot
of
the
world
of
Nekudim,
the
fourth
Partzuf
of
AK,
we
shall
go
back
and
explain
the
emergence
of
the
ten
Sefirot
of
Nekudim
in
particular.
The
emergence
of
one
Partzuf
from
another
has
already
been
explained.
Each
lower
Partzuf
is
born
and
emerges
from
the
screen
of
the
Guf
of
the
upper
one,
after
its
refinement
and
ascent
for
renewing
the
coupling
in
the
Peh
of
the
upper
one.
The
cause
of
this
refinement
is
the
clash
of
surrounding
light
with
the
screen
of
the
upper
Partzuf,
which
refines
the
screen
from
its
coarseness
of
the
Guf,
and
equalizes
it
with
the
coarseness
of
the
Rosh
(see
Item
35).
In
this
manner,
Partzuf
AB
of
AK
emerged
from
Partzuf
Keter
of
AK,
Partzuf
SAG
of
AK
from
Partzuf
AB
of
AK,
and
the
fourth
Partzuf
of
AK,
called
“the
ten
Sefirot
of
the
world
of
Nekudim,”
was
born
and
emerged
from
its
upper
one,
being
SAG
of
AK,
in
the
same
way.
70)
Yet,
there
is
another
issue
here.
In
the
previous
Partzufim,
the
screen
was
made
only
of
the
records
of
coarseness
of
the
Guf
of
the
upper
one,
during
the
refinement
of
the
screen
to
the
Peh
of
the
Rosh
of
the
upper
one.
But
here,
in
the
refinement
of
the
screen
of
SAG
of
AK
for
Nekudim,
this
screen
contained
two
kinds
of
records.
Besides
containing
its
own
records
of
coarseness,
with
respect
to
the
Sefirot
of
the
Guf
of
SAG
of
AK,
it
also
contains
the
records
of
coarseness
of
ZON
of
AK
below
the
Tabur,
due
to
their
mixture
together
below
Tabur
of
AK,
as
it
is
written
in
Item
61,
that
Nekudot
of
SAG
descended
below
Tabur
of
AK
and
mixed
with
ZON
of
AK
there.
71)
Thus,
the
matter
of
Katnut
[smallness/infancy]
and
Gadlut
[greatness/adulthood]
has
been
initiated
here
in
Partzuf
Nekudim.
With
respect
to
the
records
of
coarseness
in
the
screen,
ten
Sefirot
of
Katnut
of
Nekudim
emerged
over
them.
With
respect
to
the
records
of
ZON
of
AK
below
Tabur,
which
connected
and
mingled
with
the
records
of
the
screen,
the
ten
Sefirot
of
Gadlut
of
Nekudim
emerged
over
them.
72)
You
should
also
know
that
the
ten
Sefirot
of
Katnut
of
Nekudim
that
emerged
on
the
screen
are
considered
the
core
of
Partzuf
Nekudim,
since
they
emerged
by
order
of
degrees,
that
is,
from
the
actual
screen
of
the
Guf
of
the
upper
one,
in
the
same
way
the
three
previous
Partzufim
of
AK
emerged.
But
the
ten
Sefirot
of
Gadlut
of
Nekudim
are
regarded
as
a
mere
addition
to
Partzuf
Nekudim
because
they
emerged
only
from
the
coupling
on
the
records
of
ZON
of
AK
below
Tabur,
which
did
not
appear
by
order
of
degrees
but
were
connected
and
added
to
the
screen
due
to
the
decline
of
Partzuf
Nekudot
of
SAG
below
the
Tabur
of
AK,
see
Item
70.
73)
First
we
shall
clarify
the
ten
Sefirot
of
Katnut
of
Nekudim.
You
already
know
that
following
the
expansion
of
SAG
of
AK,
it
underwent
the
clash
of
surrounding
light
and
inner
light
on
its
screen,
which
gradually
refined
it.
The
levels
that
emerged
as
it
refined
are
called
Nekudot
of
SAG,
and
they
descended
below
Tabur
of
AK
and
mingled
with
phase
four
there
(see
Item
62).
After
it
completed
its
refinement
of
all
the
coarseness
of
the
Guf
in
the
screen
and
remained
with
only
coarseness
of
the
Rosh,
it
is
considered
to
have
ascended
to
the
Rosh
of
SAG,
where
it
received
a
new
coupling
on
the
measure
of
coarseness
that
remained
in
the
records
in
the
screen,
as
has
been
explained
above
in
Item
35.
74)
Here,
too,
it
is
considered
that
the
last
phase
of
coarseness,
the
coarseness
of
phase
two
that
was
in
the
screen,
was
completely
eliminated,
leaving
only
the
record
of
clothing.
Thus,
nothing
was
left
of
the
coarseness
but
phase
one.
Hence,
the
screen
received
two
kinds
of
coupling
in
the
Rosh
of
SAG
(see
Item
43).
The
incorporation
of
phase
one
of
coarseness
in
phase
two
of
clothing,
called
“the
incorporation
of
the
record
of
the
female
in
the
record
of
the
male,”
elicited
a
level
at
nearly
the
degree
of
Bina,
which
is
the
degree
of
VAK
of
Bina.
This
level
is
called
“the
Sefira
Keter
of
Nekudim.”
The
incorporation
of
the
male
with
the
record
of
the
female,
the
record
of
phase
two
of
clothing
in
phase
one
of
coarseness,
elicited
the
level
of
ZA,
considered
VAK
without
a
Rosh,
called
“Aba
and
Ima
of
Nekudim
back-to-back.”
These
two
levels
are
called
GAR
of
Nekudim;
that
is,
they
are
considered
ten
Sefirot
of
the
Rosh
of
Nekudim,
since
each
Rosh
is
called
GAR
or
KHB.
But
there
is
a
difference
between
them:
Keter
of
Nekudim,
which
is
at
the
male
level,
does
not
expand
into
the
Guf
and
shines
only
at
the
Rosh.
Only
AVI
[Aba
ve
(and)
Ima]
of
Nekudim,
which
are
the
female
level,
called
“the
lower
seven
Sefirot
of
Nekudim”
or
“HGT
NHY
of
Nekudim”
expand
to
the
Guf.
75)
Thus,
there
are
three
degrees
here
one
below
the
other.
The
first
is
Keter
of
Nekudim,
with
the
level
of
VAK
of
Bina.
The
second
is
the
level
of
AVI
of
Nekudim,
which
has
the
level
of
ZA.
These
are
both
considered
Rosh.
The
third
is
ZAT
of
Nekudim,
HGT
NHYM,
considered
Guf
of
Nekudim.
76)
Know,
that
by
Malchut’s
ascent
to
Bina,
these
two
degrees
of
Nekudim
split
into
two
halves
upon
their
emergence,
called
anterior
[Panim]
and
posterior
[Achoraim].
This
is
so
because
since
the
coupling
was
made
at
the
Nikvey
Eynaim,
there
are
only
two
and
a
half
Sefirot
at
the
Rosh—Galgalta,
Eynaim
[eyes]
and
Nikvey
Eynaim,
that
is,
Keter,
Hochma,
and
the
upper
half
of
Bina.
These
are
called
the
anterior
vessels.
The
vessels
of
AHP,
which
are
the
lower
half
of
Bina,
ZA,
and
Nukva,
emerged
from
the
ten
Sefirot
of
the
Rosh
and
were
considered
the
degree
below
the
Rosh.
Hence,
the
vessels
of
the
Rosh,
which
departed
from
the
Rosh,
are
considered
posterior
vessels.
Each
degree
was
split
in
this
manner.
77)
It
follows
that
there
is
not
a
single
degree
that
does
not
have
anterior
and
posterior.
This
is
because
the
AHP
of
the
male
level,
the
Keter
of
Nekudim,
emerged
from
the
degree
of
Keter
and
descended
to
the
degree
of
AVI
of
Nekudim,
the
female
level.
And
AHP
of
the
female
level—AVI
of
Nekudim—descended
and
fell
to
their
degree
of
Guf,
the
degree
of
the
seven
Sefirot
HGT
NHY
of
Nekudim.
It
turns
out
that
AVI
comprise
two
phases,
anterior
and
posterior
since
within
them
is
the
posterior
of
the
degree
of
Keter,
that
is,
the
AHP
of
Keter,
and
atop
them
clothe
the
anterior
vessels
of
AVI
themselves,
that
is,
their
own
Galgalta,
Eynaim,
and
Nikvey
Eynaim.
Also,
ZAT
of
Nekudim
comprise
anterior
and
posterior:
The
posterior
vessels
of
AVI,
which
are
their
AHP,
are
within
the
ZAT,
and
the
anterior
vessels
of
ZAT
clothe
them
from
the
outside.
78)
This
issue
of
the
division
of
degrees
into
two
halves
made
the
degrees
of
Nekudim
unable
to
have
more
than
Nefesh
Ruach,
meaning
VAK
without
GAR.
This
is
so
because
each
degree
lacks
the
three
vessels,
Bina
and
ZON;
hence,
the
lights
of
GAR,
being
Neshama,
Haya,
Yechida,
are
absent
there
(see
Item
24).
Thus
we
have
thoroughly
explained
the
ten
Sefirot
of
Katnut
of
Nekudim,
which
are
the
three
degrees
called
Keter,
AVI,
and
ZAT.
Each
degree
has
only
Keter
Hochma
in
vessels,
and
Nefesh
Ruach
in
lights,
since
the
Bina
and
ZON
in
each
degree
fell
to
the
degree
below
it.
Raising
MAN
and
the
Emergence
of
Gadlut
of
Nekudim
79)
Now
we
shall
explain
the
ten
Sefirot
of
Gadlut
of
Nekudim,
which
emerged
on
the
MAN
of
the
records
of
ZON
of
AK
below
its
Tabur
(see
Item
71).
First,
we
must
understand
the
matter
of
raising
MAN.
Thus
far,
we
have
only
discussed
the
ascent
of
the
screen
of
the
Guf
to
the
Peh
of
the
Rosh
of
the
upper
one,
once
it
has
refined.
There
was
a
coupling
by
striking
on
the
records
incorporated
in
it,
which
elicits
the
level
of
ten
Sefirot
for
the
purpose
of
the
lower
one.
Now,
however,
the
issue
of
raising
Mayin
Nukvin
[MAN/female
water]
has
been
initiated,
for
these
lights,
which
rose
from
below
Tabur
of
AK
to
the
Rosh
of
SAG,
which
are
the
records
of
ZON
of
the
Guf
of
AK,
are
called
“raising
MAN.”
80)
Know,
that
the
origin
of
raising
MAN
is
from
ZA
and
Bina
of
the
ten
Sefirot
of
direct
light
[Ohr
Yashar]
that
were
explained
above
in
Item
5.
It
is
explained
there
that
Bina,
which
is
the
phase
of
light
of
Hassadim,
reunited
with
Hochma
when
she
emanated
the
Sefira
of
Tifferet,
called
phase
three,
and
extended
from
it
illumination
of
Hochma
for
Tifferet,
which
is
ZA.
ZA
emerged
primarily
from
the
light
of
Hassadim
of
Bina,
and
secondarily
with
the
illumination
of
Hochma.
This
is
where
the
connection
between
ZA
and
Bina
was
made,
as
each
time
the
records
of
ZA
rise
to
Bina,
Bina
connects
with
Hochma
and
extends
illumination
of
Hochma
from
it
for
ZA.
This
ascent
of
ZA
to
Bina,
which
connects
it
to
Hochma,
is
always
called
“raising
MAN.”
Without
the
ascent
of
ZA
to
Bina,
Bina
is
not
considered
Nukva
to
Hochma,
since
she
herself
is
only
light
of
Hassadim
and
does
not
need
light
of
Hochma.
She
is
always
considered
to
be
back-to-back
with
Hochma,
which
means
that
she
does
not
want
to
receive
from
Hochma.
Only
when
ZA
ascends
to
her
does
she
become
Nukva
for
Hochma
once
more,
in
order
to
receive
illumination
of
Hochma
from
it
for
ZA.
Thus,
the
ascent
of
ZA
makes
her
a
Nukva,
and
this
is
why
its
ascent
is
called
Mayin
Nukvin,
as
the
ascent
of
ZA
brings
her
face-to-face
with
Hochma
once
more.
This
means
that
she
receives
from
him
as
a
female
from
a
male.
Thus
we
have
thoroughly
clarified
the
raising
of
MAN.
81)
You
already
know
that
Partzuf
AB
of
AK
is
Partzuf
Hochma,
and
Partzuf
SAG
of
AK
is
Partzuf
Bina.
This
means
that
they
are
discerned
according
to
the
highest
phase
of
their
level.
AB,
whose
highest
phase
is
Hochma,
is
considered
all
Hochma.
SAG,
whose
highest
phase
is
Bina,
is
considered
all
Bina.
Thus,
when
the
records
of
ZON
of
the
Guf
below
Tabur
of
AK
ascended
to
the
Rosh
of
SAG,
they
became
MAN
to
the
SAG
there,
for
which
SAG,
which
is
Bina,
coupled
with
Partzuf
AB,
which
is
Hochma.
Subsequently,
AB
imparted
to
SAG
a
new
light
for
the
purpose
of
the
ZON
below
the
Tabur
that
ascended
there.
Once
ZON
of
AK
received
this
new
light,
they
descended
back
to
their
place
below
the
Tabur
of
AK
where
there
are
the
ten
Sefirot
of
Nekudim,
and
they
shone
the
new
light
inside
the
ten
Sefirot
of
Nekudim.
This
is
the
Mochin
[light]
of
Gadlut
of
the
ten
Sefirot
of
Nekudim.
Thus
we
have
explained
the
ten
Sefirot
of
Gadlut
that
emerged
on
the
second
type
of
records,
which
are
the
records
of
ZON
below
the
Tabur
of
AK
(see
Item
71).
Indeed,
it
is
this
Mochin
of
Gadlut
that
caused
the
breaking
of
the
vessels,
as
will
be
written
below.
82)
It
has
been
explained
above,
in
Item
74,
that
there
are
two
degrees
in
the
Rosh
of
Nekudim,
called
Keter
and
AVI.
Hence,
when
ZON
of
AK
shone
the
new
light
of
AB
SAG
to
the
ten
Sefirot
of
Nekudim,
it
first
shone
to
the
Keter
of
Nekudim
through
Tabur
of
AK,
where
Keter
clothes,
and
completed
it
with
GAR
in
lights
and
Bina
and
ZON
in
vessels.
Subsequently,
it
shone
to
AVI
of
Nekudim
through
the
Yesod
of
AK,
where
AVI
clothe,
and
completed
them
with
GAR
in
lights
and
Bina
and
ZON
in
vessels.
83)
First,
let
us
explain
the
matter
of
the
Gadlut
which
this
new
light
caused
in
the
ten
Sefirot
of
Nekudim.
The
thing
is
that
we
may
ask
about
what
is
written
above
(in
Item
74),
that
the
level
of
Keter
and
AVI
of
Nekudim
were
considered
VAK
because
they
emerged
on
coarseness
of
phase
one.
But
we
have
said
that
through
the
descent
of
Nekudot
of
SAG
below
Tabur
of
AK,
phase
four
connected
to
the
screen
of
Nekudot
of
SAG,
which
is
Bina.
Thus,
this
screen
has
a
record
of
phase
four
of
coarseness,
as
well.
In
that
case,
during
the
incorporation
of
the
screen
in
the
Rosh
of
SAG,
ten
Sefirot
should
have
emerged
at
the
level
of
Keter
and
the
light
of
Yechida,
and
not
at
the
level
of
VAK
of
Bina
in
the
Sefira
of
Keter,
and
the
level
of
VAK
without
a
Rosh
in
AVI.
The
answer
is
that
the
place
is
the
cause.
Since
phase
four
is
incorporated
in
Bina,
which
is
Nikvey
Eynaim,
the
coarseness
of
phase
four
disappeared
there
inside
Bina,
as
though
it
is
not
there
at
all.
Hence,
the
coupling
was
made
only
on
the
records
of
phase
two
of
clothing
and
phase
one
of
coarseness,
which
are
from
the
core
of
the
screen
of
Bina
alone,
as
written
in
Item
74,
and
only
two
levels
emerged
there:
VAK
of
Bina
and
complete
VAK.
84)
Therefore,
now
ZON
of
AK
below
Tabur
extended
the
new
light
through
their
MAN
from
AB
SAG
of
AK
and
shone
it
to
the
Rosh
of
Nekudim
(see
Item
81).
And
since
Partzuf
AB
of
AK
has
no
contact
with
this
second
restriction,
which
elevated
phase
four
to
the
place
of
Nikvey
Eynaim,
when
its
light
was
drawn
to
the
Rosh
of
Nekudim,
it
canceled
the
second
restriction
within
it
once
again,
which
elevated
the
place
of
the
coupling
to
Nikvey
Eynaim
and
lowered
phase
four
back
to
its
place
at
the
Peh,
as
it
was
at
the
time
of
the
first
restriction,
that
is,
in
the
place
of
Peh
of
the
Rosh.
Thus,
the
three
vessels—Ozen
[ear],
Hotem
[nose],
and
Peh
[mouth]—that
fell
from
the
degree
because
of
the
second
restriction
(see
Item
76),
now
returned
to
their
place—their
degree—as
before.
At
that
time,
the
place
of
the
coupling
descended
once
more
from
Nikvey
Eynaim
to
phase
four
at
the
place
of
the
Peh
of
the
Rosh.
Since
phase
four
is
already
at
her
place,
ten
Sefirot
emerged
there
at
the
degree
of
Keter.
Thus
it
has
been
explained
that
through
the
new
light
that
ZON
of
AK
extended
to
the
Rosh
of
Nekudim,
it
gained
the
three
lights
Neshama,
Haya,
Yechida,
and
the
three
vessels
AHP,
which
are
Bina
and
ZON,
that
it
lacked
when
it
first
emerged.
85)
Now
we
have
thoroughly
clarified
the
Katnut
and
Gadlut
of
Nekudim.
The
second
restriction,
which
raised
the
bottom
Hey—phase
four—to
the
place
of
Nikvey
Eynaim,
where
it
was
concealed,
caused
the
level
of
Katnut
of
Nekudim—the
level
of
VAK
or
ZA
in
lights
of
Nefesh
Ruach.
There
they
were
lacking
Bina
and
ZON
in
vessels
and
Neshama,
Haya,
and
Yechida
in
lights.
And
through
the
arrival
of
a
new
light
of
AB
SAG
of
AK
to
the
Nekudim,
the
first
restriction
returned
to
its
place.
Bina
and
ZON
of
the
vessels
returned
to
the
Rosh,
since
the
bottom
Hey
descended
from
the
Nikvey
Eynaim
and
returned
to
her
place—Malchut,
called
Peh.
Then
a
coupling
was
made
on
phase
four,
which
returned
to
her
place,
and
ten
Sefirot
at
the
level
of
Keter
and
Yechida
emerged.
This
completed
the
NRNHY
of
lights
and
the
KHB
ZON
of
vessels.
For
short,
we
will
henceforth
refer
to
the
second
restriction
and
the
Katnut
by
the
name
“ascent
of
the
bottom
Hey
to
Nikvey
Eynaim
and
the
descent
of
AHP
below.”
Also,
we
will
refer
to
the
Gadlut
by
the
name
“the
arrival
of
the
light
of
AB
SAG,
which
lowers
the
bottom
Hey
from
the
Nikvey
Eynaim
and
brings
the
AHP
back
to
their
place.”
Remember
this
above
explanation.
You
should
also
remember
that
GE
[Galgalta-Eynaim]
and
AHP
[Ozen,
Hotem,
Peh,
pronounced
Ahap]
are
names
of
the
ten
Sefirot
KHB
ZON
of
the
Rosh,
and
the
ten
Sefirot
of
the
Guf
are
called
HGT
NHYM.
They,
too,
divide
into
GE
and
AHP,
since
Hesed
and
Gevura
and
the
upper
third
of
Tifferet
through
the
Chazeh
are
Galgalta
and
Eynaim
and
Nikvey
Eynaim,
and
the
two
thirds
of
Tifferet
and
NHYM
are
AHP,
as
has
been
written
above.
Also,
remember
that
Galgalta,
Eynaim,
and
Nikvey
Eynaim,
or
HGT
through
the
Chazeh,
are
called
anterior
vessels,
and
AHP,
or
the
two
lower
thirds
of
Tifferet
and
NHYM
from
the
Chazeh
down
are
called
posterior
vessels,
as
written
in
Item
76.
You
should
also
remember
the
matter
of
the
fissuring
of
the
degree
that
occurred
with
the
second
restriction,
which
left
only
anterior
vessels
in
each
degree,
and
each
lower
one
has
within
it
the
posterior
vessels
of
the
upper
one,
as
written
in
Item
77.
Explaining
the
Three
Nekudot
Holam,
Shuruk,
Hirik
86)
Know
that
the
Nekudot
[dots]
are
divided
into
three
phases—Rosh,
Toch,
and
Sof.
These
are
the
upper
Nekudot,
above
the
Otiot
[letters],
incorporated
in
the
name
Holam,
the
middle
Nekudot
inside
the
Otiot,
included
in
the
name
Shuruk
or
Melafom,
meaning
Vav
and
a
dot
within
it,
and
the
lower
Nekudot
below
the
Otiot
that
are
incorporated
in
the
name
Hirik.
87)
This
is
their
explanation:
Otiot
[letters]
are
vessels,
meaning
the
Sefirot
of
the
Guf.
This
is
because
the
ten
Sefirot
of
the
Rosh
are
but
roots
to
the
vessels,
not
actual
vessels.
Nekudot
means
lights,
which
sustain
the
vessels
and
move
them,
meaning
light
of
Hochma,
called
light
of
Haya.
This
is
considered
a
new
light,
which
ZON
of
AK
received
from
AB
SAG
and
shone
to
the
vessels
of
Nekudim,
lowering
the
bottom
Hey
back
to
the
Peh
of
each
degree,
and
bringing
the
AHP
of
vessels
and
GAR
of
lights
back
to
the
degree.
Thus,
this
light
moves
the
vessels
of
AHP
and
elevates
them
from
the
lower
degree,
connecting
them
to
the
upper
one,
as
in
the
beginning.
This
is
the
meaning
of
the
Nekudot
that
move
the
Otiot.
Since
this
light
extends
from
AB
of
AK,
which
is
light
of
Haya,
it
revives
those
vessels
of
AHP
by
clothing
within
them.
88)
You
already
know
that
ZON
of
AK
shone
this
new
light
to
the
ten
Sefirot
of
Nekudim
through
two
places:
It
shone
to
the
Keter
of
Nekudim
through
the
Tabur
and
shone
to
AVI
of
Nekudim
through
the
Yesod.
Know
that
this
illumination
through
the
Tabur
is
called
Holam,
which
shines
to
the
Otiot
above
them
because
the
illumination
of
Tabur
reaches
only
the
Keter
of
Nekudim,
the
male
level
of
the
Rosh
of
Nekudim,
as
written
in
Item
74.
And
the
male
level
does
not
expand
into
the
ZAT
of
Nekudim,
which
are
the
vessels
of
the
Guf,
called
Otiot;
hence,
it
is
considered
to
be
shining
on
them
only
from
its
place
above,
without
expanding
in
the
Otiot
themselves.
The
illumination
through
the
Yesod
is
called
Shuruk,
meaning
a
Vav
with
a
dot
that
stands
inside
the
line
of
the
Otiot.
The
reason
is
that
this
illumination
comes
to
AVI
of
Nekudim,
which
are
the
female
level
of
the
Rosh
of
Nekudim,
whose
lights
expand
to
the
Guf,
as
well,
which
are
the
ZAT
of
Nekudim,
called
Otiot.
This
is
why
you
will
find
the
dot
of
Shuruk
inside
the
line
of
the
Otiot.
89)
Thus,
the
Holam
and
Shuruk
have
been
thoroughly
explained.
The
illumination
of
a
new
light
through
the
Tabur,
which
lowers
the
bottom
Hey
from
the
Nikvey
Eynaim
of
Keter
to
the
Peh,
and
elevates
the
AHP
of
Keter
once
more,
is
the
dot
of
Holam
above
the
Otiot.
The
illumination
of
a
new
light
through
the
Yesod,
which
lowers
the
bottom
Hey
from
the
Nikvey
Eynaim
of
AVI
to
their
Peh
and
returns
their
AHP
to
them,
is
the
dot
of
Shuruk
inside
the
Otiot.
This
is
because
these
Mochin
also
come
in
the
ZAT
of
Nekudim,
called
Otiot.
90)
Hirik
is
considered
the
new
light
that
the
ZAT
themselves
receive
from
AVI,
to
lower
the
ending
bottom
Hey,
which
stands
at
their
Chazeh,
to
the
place
of
Sium
Raglin
of
AK.
Thus,
their
AHP,
namely
the
vessels
from
the
Chazeh
downward,
which
became
the
place
of
BYA,
return
to
them.
At
that
time,
BYA
once
again
became
as
Atzilut.
But
ZAT
of
Nekudim
could
not
lower
the
bottom
Hey
from
the
Chazeh
and
completely
revoke
the
second
restriction,
the
Parsa,
and
the
place
of
BYA.
Rather,
when
they
extended
the
light
into
BYA,
all
the
vessels
of
ZAT
immediately
broke,
since
the
force
of
the
ending
bottom
Hey,
which
stands
at
the
Parsa,
was
mingled
with
these
vessels.
Thus,
the
light
had
to
instantaneously
depart
from
there,
and
the
vessels
broke,
died,
and
fell
into
BYA.
Their
anterior
vessels,
which
stand
above
the
Parsa,
meaning
vessels
above
the
Chazeh,
also
broke,
since
all
the
light
departed
from
them,
too.
Thus,
they
broke,
died,
and
fell
into
BYA,
due
to
their
joining
with
the
posterior
vessels
into
one
Guf.
91)
Thus,
you
see
that
the
Nekuda
[singular
of
Nekudot]
of
Hirik
could
not
emerge
and
rule
in
the
world
of
Nekudim.
Moreover,
it
caused
the
breaking
of
the
vessels.
This
was
because
it
wanted
to
clothe
inside
the
Otiot,
in
the
TNHYM
below
Parsa
of
Atzilut,
which
became
BYA.
However,
later,
in
the
world
of
correction,
the
dot
of
Hirik
received
its
correction,
since
it
was
corrected
into
shining
below
the
Otiot.
This
means
that
when
ZAT
of
Atzilut
receive
the
light
of
Gadlut
from
AVI,
which
should
lower
the
ending
bottom
Hey
from
the
place
of
the
Chazeh
to
Sium
Raglin
of
AK,
and
connect
the
vessels
of
TNHYM
to
Atzilut,
and
the
lights
will
expand
down
to
Sium
Raglin
of
AK.
Yet,
they
do
not
do
so,
but
rather
raise
these
TNHY
from
the
place
of
BYA
to
the
place
of
Atzilut,
above
the
Parsa,
and
receive
the
lights
while
they
are
above
the
Parsa
of
Atzilut,
so
that
no
breaking
of
vessels
would
occur
in
them
again,
as
in
the
world
of
Nekudim.
This
is
considered
that
the
dot
of
Hirik,
which
raises
the
vessels
of
TNHY
of
ZAT
of
Atzilut,
stands
below
these
vessels
of
TNHYM
that
it
raised;
that
is,
it
stands
in
the
place
of
the
Parsa
of
Atzilut.
Thus,
the
dot
of
Hirik
serves
below
the
Otiot.
This
explains
the
three
Nekudot,
Holam,
Shuruk,
Hirik,
in
general.
The
Matter
of
Raising
MAN
of
ZAT
of
Nekudim
to
AVI
and
the
Explanation
of
the
Sefira
Daat
92)
It
has
already
been
explained
that
due
to
the
ascent
of
the
bottom
Hey
to
Nikvey
Eynaim,
which
occurred
in
the
second
restriction,
when
the
Katnut
of
the
ten
Sefirot
of
Nekudim
emerged,
each
degree
divided
into
two
halves:
Galgalta
and
Eynaim
remained
in
the
degree,
for
which
they
are
called
anterior
vessels,
and
Ozen,
Hotem,
Peh,
which
fell
from
the
degree
to
the
one
below
it,
are
therefore
called
posterior
vessels,
as
it
is
written
in
Item
76.
Thus,
each
degree
is
now
twofold,
made
of
internality
and
externality,
since
the
posterior
vessels
of
the
upper
degree
fell
to
the
internality
of
its
own
anterior
vessels.
The
fallen
AHP
of
Keter
of
Nekudim
are
clothed
inside
Galgalta
and
Eynaim
of
AVI,
and
the
fallen
AHP
of
AVI
are
clothed
inside
Galgalta
and
Eynaim
of
ZAT
of
Nekudim.
93)
In
consequence,
when
the
new
light
of
AB
SAG
of
AK
comes
to
the
degree
and
lowers
the
bottom
Hey
back
to
her
place
at
the
Peh,
during
the
Gadlut
of
Nekudim,
the
degree
returns
her
AHP
to
her,
and
its
ten
Sefirot
of
vessels
and
ten
Sefirot
of
lights
are
completed.
It
is
then
considered
that
the
lower
degree,
too,
which
was
attached
to
the
AHP
of
the
upper
one,
rises
along
with
them
to
the
upper
one.
This
is
so
because
the
rule
is
that
“there
is
no
absence
in
the
spiritual.”
As
the
lower
one
was
attached
to
the
AHP
of
the
upper
one
during
the
Katnut,
they
are
not
separated
from
each
other
during
the
Gadlut,
as
well,
when
the
AHP
of
the
upper
one
return
to
their
degree.
It
follows
that
the
lower
degree
has
now
actually
become
a
higher
degree,
since
the
lower
one
that
rises
to
the
upper
one
becomes
like
it.
94)
It
turns
out
that
when
AVI
received
the
new
light
of
AB
SAG,
lowered
the
bottom
Hey
from
the
Nikvey
Eynaim
back
to
their
Peh,
and
raised
their
AHP
to
them,
the
ZAT,
too,
which
clothe
these
AHP
during
the
Katnut,
now
rose
along
with
them
to
AVI.
Thus,
the
ZAT
became
a
single
degree
with
AVI.
This
ascent
of
the
ZAT
to
AVI
is
called
“raising
MAN.”
And
when
they
are
at
the
same
degree
as
AVI,
they
receive
the
lights
of
AVI,
as
well.
95)
It
is
called
MAN
since,
as
explained
in
Item
80,
the
ascent
of
ZA
to
Bina
brings
her
back
to
being
face-to-face
with
the
Hochma.
It
is
known
that
every
ZAT
are
ZON;
hence,
when
the
ZAT
ascended
with
the
AHP
of
AVI
to
the
degree
of
AVI,
they
became
MAN
to
the
Bina
of
the
ten
Sefirot
of
AVI.
Then
she
returns
to
being
face-to-face
with
the
Hochma
of
AVI
and
imparts
ZON,
which
are
the
ZAT
of
Nekudim
that
ascended
to
them,
with
illumination
of
Hochma.
96)
Despite
the
above-mentioned
ascent
of
ZAT
to
AVI,
it
does
not
mean
that
they
became
altogether
absent
from
their
place
and
ascended
to
AVI,
since
there
is
no
absence
in
the
spiritual.
Also,
any
“change
of
place”
in
spirituality
does
not
mean
that
it
has
left
its
former
place
and
moved
to
a
new
place,
as
one
relocates
in
corporeality.
Rather,
there
is
merely
an
addition
here:
They
came
to
the
new
place
while
remaining
in
their
previous
place.
Thus,
although
the
ZAT
ascended
to
AVI
for
MAN,
they
nevertheless
remained
in
their
place,
at
their
lower
degree,
as
before.
97)
Similarly,
you
can
understand
that
even
though
we
say
that
once
ZON
ascended
for
MAN
to
AVI
and
received
their
lights
there,
they
left
there
and
returned
to
their
place
below,
here,
too,
it
does
not
mean
that
they
left
their
place
above
and
moved
to
the
place
below.
Had
ZON
been
absent
from
their
place
above
in
AVI,
the
coupling
of
AVI
face-to-face
would
stop
instantaneously,
and
they
would
return
to
being
back-to-back
as
before.
This
would
stop
their
abundance,
and
ZON,
below,
would
lose
their
Mochin,
too.
It
has
already
been
explained
above
that
Bina
naturally
craves
only
light
of
Hassadim,
as
in
“for
he
desires
mercy.”
She
has
no
interest
whatsoever
in
receiving
light
of
Hochma;
hence,
she
is
back-to-back
with
Hochma.
Only
when
ZON
ascend
to
them
for
MAN
does
Bina
return
in
a
coupling
of
face-to-face
with
Hochma,
to
bestow
illumination
of
Hochma
to
ZA,
as
it
is
written
in
Item
80.
Hence,
it
is
necessary
that
the
ZON
will
always
remain
there
to
give
subsistence
and
establishing
to
the
coupling
of
AVI
face-to-face.
For
this
reason,
it
cannot
be
said
that
ZON
left
the
place
of
AVI
when
they
come
to
their
place
below.
Rather,
as
we
have
said,
any
change
of
place
is
but
an
addition.
Thus,
although
ZON
descended
to
their
place
below,
they
nevertheless
remained
above,
as
well.
98)
Now
you
can
understand
the
Sefira
of
Daat,
which
was
initiated
in
the
world
of
Nekudim.
In
all
the
Partzufim
of
AK,
through
Nekudim,
there
are
only
ten
Sefirot
KHB
ZON.
But
from
the
world
of
Nekudim
onward,
there
is
also
the
Sefira
of
Daat,
which
we
regard
as
KHBD
ZON.
The
thing
is
that
it
has
already
been
explained
in
Item
79
that
there
was
no
ascent
of
MAN
in
the
Partzufim
of
AK,
but
only
the
ascent
of
the
screen
to
the
Peh
of
the
Rosh.
But
you
should
know
that
the
Sefira
of
Daat
is
drawn
from
the
ascent
of
MAN
of
ZON
to
AVI,
as
it
has
been
clarified
that
ZON,
which
ascended
there
for
MAN
to
Hochma
and
Bina,
remain
there
even
after
they
depart
from
there
to
their
place
below,
to
provide
subsistence
and
establishing
to
the
coupling
of
AVI
face-to-face.
These
ZON,
which
remain
in
AVI,
are
called
“the
Sefira
of
Daat.”
Hence,
now
HB
have
the
Sefira
of
Daat,
which
sustains
and
positions
them
in
a
coupling
of
face-to-face.
These
are
the
ZON
that
ascended
for
MAN
there
and
remained
there
even
after
the
departure
of
ZON
to
their
place.
Hence,
from
here
on
we
call
the
ten
Sefirot
by
the
names
KHBD
ZON.
But
in
the
Partzufim
of
AK,
prior
to
the
world
of
Nekudim,
before
the
raising
of
MAN,
there
was
no
Sefira
of
Daat
there.
You
should
also
know
that
the
Sefira
of
Daat
is
always
called
“five
Hassadim
and
five
Gevurot,”
since
the
ZA
that
remains
there
is
considered
five
Hassadim,
and
the
Nukva
that
remained
there
is
considered
five
Gevurot.
Item
99
is
absent
in
the
original
Hebrew.
100)
We
might
ask
about
what
is
written
in
The
Book
of
Creation,
that
the
ten
Sefirot
are
“ten
and
not
nine,
ten
and
not
eleven.”
It
was
said
that
the
Sefira
of
Daat
was
initiated
in
the
world
of
Nekudim;
thus,
there
are
eleven
Sefirot:
KHBD
ZON.
The
answer
is
that
this
is
not
at
all
an
addition
to
the
ten
Sefirot,
since
we
have
learned
that
the
Sefira
of
Daat
is
ZON
that
ascended
for
MAN
and
remained
there.
Hence,
there
is
no
addition
here,
but
rather
two
discernments
in
ZON.
The
first
is
the
ZON
in
their
place
below,
which
are
considered
Guf.
The
second
is
the
ZON
that
remained
in
the
Rosh
of
AVI,
since
they
were
already
there
during
the
raising
of
the
MAN,
and
there
is
no
absence
in
the
spiritual.
Thus,
there
is
no
addition
to
the
ten
Sefirot
here,
whatsoever,
for
ultimately
there
are
only
ten
Sefirot
KHB
ZON
here.
And
if
ZON
also
remain
in
the
Rosh
in
AVI,
it
does
not
add
anything
to
the
ten
Sefirot.
The
Breaking
of
the
Vessels
and
Their
Fall
to
BYA
101)
Now
we
have
thoroughly
explained
the
raising
of
MAN
and
the
Sefira
of
Daat,
which
are
considered
the
anterior
vessels
of
ZAT
of
Nekudim
that
were
extended
and
rose
to
AVI.
This
is
because
AVI
received
the
new
light
of
AB
SAG
of
AK
from
ZON
of
AK
in
the
form
of
the
dot
of
Shuruk.
They
lowered
the
bottom
Hey
from
their
Nikvey
Eynaim
to
the
Peh,
and
raised
their
posterior
vessels,
which
were
fallen
in
the
ZAT
of
Nekudim.
As
a
result,
the
anterior
vessels
of
ZAT,
which
were
attached
to
the
posterior
vessels
of
AVI
(see
Items
89
and
94),
ascended,
too,
and
the
ZAT
of
Nekudim
became
MAN
there
and
returned
AVI
to
being
face-to-face.
Since
the
bottom
Hey,
which
is
phase
four,
had
already
returned
to
her
place
at
the
Peh,
the
coupling
by
striking
that
was
done
on
that
screen
of
phase
four
elicited
ten
complete
Sefirot
at
the
level
of
Keter
in
the
light
of
Yechida
(see
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
below
upward,
since
AVI
are
considered
the
Rosh
of
Nekudim,
where
the
coupling
that
elicits
ten
Sefirot
from
below
upward
occurs.
Subsequently,
they
also
expand
into
a
Guf,
meaning
from
above
downward
(see
Item
50).
At
that
time,
the
ZAT
were
extended
with
all
the
lights
they
had
received
in
AVI
to
their
place
below,
and
the
Rosh
and
Guf
of
Partzuf
Gadlut
of
Nekudim
is
completed.
This
expansion
is
considered
the
Taamim
of
Partzuf
Gadlut
of
Nekudim,
see
Item
26.
102)
The
four
phases—Taamim,
Nekudot,
Tagin,
Otiot—are
discerned
in
Partzuf
Nekudim,
too
(see
Item
47),
since
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
primary
expansion
of
each
Partzuf
is
called
Taamim.
After
it
expands,
the
clash
of
surrounding
light
and
inner
light
occurs
in
it,
and
through
this
clash,
the
screen
is
gradually
refined
until
it
equalizes
with
the
Peh
of
the
Rosh.
And
since
the
upper
light
does
not
stop,
the
upper
light
couples
with
the
screen
in
each
state
of
coarseness
along
its
refinement.
This
means
that
when
it
refines
from
phase
four
to
phase
three,
the
level
of
Hochma
emerges
on
it.
And
when
it
reaches
phase
two,
the
level
of
Bina
emerges
on
it.
When
it
comes
to
phase
one,
the
level
of
ZA
emerges
on
it,
and
when
it
comes
to
the
root
phase,
the
level
of
Malchut
emerges
on
it.
All
those
levels
that
emerge
on
the
screen
through
its
refinement
are
called
Nekudot.
The
records
that
remain
of
the
lights
after
they
have
departed
are
called
Tagin.
The
vessels
that
remain
after
the
departure
of
the
lights
from
them
are
called
Otiot.
Once
the
screen
has
been
completely
refined
of
its
coarseness
of
the
Guf,
it
is
incorporated
in
the
screen
of
the
Peh
of
the
Rosh
in
the
coupling
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
there
are
Taamim,
Nekudot,
Tagin,
and
Otiot.
The
only
difference
is
that
the
refinement
of
the
screen
was
not
done
here
because
of
the
clash
of
surrounding
light
and
inner
light,
but
due
to
the
force
of
judgment
of
the
ending
Malchut,
incorporated
in
those
vessels,
as
written
in
Item
90.
For
this
reason,
the
empty
vessels
did
not
remain
in
the
Partzuf
after
the
departure
of
the
lights,
as
in
the
three
Partzufim
Galgalta,
AB,
SAG
of
AK,
but
broke
and
died
and
fell
to
BYA.
104)
Regarding
the
Partzuf
of
Taamim
that
emerged
in
the
world
of
Nekudim,
which
is
the
first
Partzuf
in
Nekudim,
which
emerged
on
the
level
of
Keter,
it
has
already
been
explained
(Item
101)
that
it
emerged
with
Rosh
and
Guf.
The
Rosh
emerged
in
AVI,
and
the
Guf
is
the
expansion
of
ZAT
from
the
Peh
of
AVI
down.
This
expansion
from
the
Peh
of
AVI
downward
is
called
Melech
ha
Daat
[King
of
Daat].
And
this
is
indeed
the
whole
of
the
ZAT
of
Nekudim
that
expanded
once
again
to
their
place
after
the
raising
of
MAN.
But
since
their
root
remained
in
AVI
for
subsistence
and
establishing
to
the
face-to-face
of
AVI
(see
Item
98),
called
there
Moach
ha
Daat,
which
makes
AVI
copulate,
their
expansion
from
above
downward
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
of
the
Rosh
appear
in
the
expansion
from
above
downward
to
the
Guf,
as
well.
Hence,
as
in
the
lights
of
the
Rosh,
the
coupling
Malchut
returned
and
descended
from
the
place
of
Nikvey
Eynaim
to
the
Peh.
Then,
GE
[Galgalta
Eynaim]
and
Nikvey
Eynaim,
which
are
the
anterior
vessels,
reunited
with
their
posterior
vessels,
their
AHP,
and
the
lights
expanded
in
them.
Similarly,
as
they
expanded
from
above
downward
to
the
Guf,
the
lights
were
drawn
to
their
posterior
vessels,
too,
which
are
the
TNHYM
in
BYA,
below
the
Parsa
of
Atzilut.
Malchut
in
the
Parsa
of
Atzilut
is
mixed
in
those
vessels;
as
soon
as
the
lights
of
Melech
ha
Daat
met
this
force,
they
all
departed
the
vessels
and
ascended
to
their
root.
All
the
vessels
of
Melech
ha
Daat
broke
face
and
back,
died,
and
fell
to
BYA,
since
the
departure
of
the
lights
from
the
vessels
is
like
the
departure
of
vitality
from
the
corporeal
body,
called
“death.”
At
that
time,
the
screen
was
refined
from
the
coarseness
of
phase
four,
since
these
vessels
have
already
broken
and
died,
and
only
coarseness
of
phase
three
remained
in
it.
106)
And
as
the
coarseness
of
phase
four
was
revoked
from
the
screen
of
the
Guf
by
the
breaking,
that
coarseness
was
revoked
in
the
coupling
Malchut
of
the
Rosh
in
AVI,
too.
This
is
so
because
coarseness
of
the
Rosh
and
coarseness
of
the
Guf
are
the
same
thing,
except
one
is
in
potential
and
the
other
is
in
practice
(see
Item
50).
Hence,
the
coupling
at
the
level
of
Keter
stopped
at
the
Rosh
in
AVI,
too,
and
the
posterior
vessels,
the
AHP
that
completed
the
level
of
Keter,
fell
once
more
to
the
degree
below
it,
meaning
to
the
ZAT.
This
is
called
“revoking
the
posterior
of
the
level
of
Keter
from
AVI.”
It
turns
out
that
the
whole
level
of
Taamim
of
Nekudim,
Rosh
and
Guf,
has
departed.
107)
And
since
the
upper
light
does
not
stop
shining,
it
coupled
once
more
on
the
coarseness
of
phase
three
that
remained
in
the
screen
of
the
Rosh
in
AVI,
and
ten
Sefirot
emerged
at
the
level
of
Hochma.
The
Guf
from
above
downward
expanded
to
the
Sefira
of
Hesed
and
is
the
second
Melech
of
Nekudim.
It,
too,
extended
to
BYA,
broke,
and
died,
at
which
time
the
coarseness
of
phase
three
was
revoked
from
the
screen
of
the
Guf
and
of
the
Rosh,
as
well.
Also,
the
posterior
vessels,
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.
Afterwards,
a
coupling
was
made
on
coarseness
of
phase
two
that
remained
in
the
screen,
and
ten
Sefirot
emerged
at
the
level
of
Bina.
The
Guf,
from
above
downward,
expanded
in
the
Sefira
of
Gevura,
and
this
is
the
third
Melech
of
Nekudim.
It,
too,
extended
into
BYA,
broke,
and
died,
revoking
the
coarseness
of
phase
two
in
Rosh
and
Guf,
too,
ending
the
coupling
at
the
level
of
Bina
in
the
Rosh,
too.
The
posterior
of
the
level
of
Bina
of
the
Rosh
fell
to
the
degree
below
her
in
the
ZAT,
and
then
the
coupling
was
made
on
the
coarseness
of
phase
one
that
remained
in
the
screen,
and
ten
Sefirot
emerged
on
it
at
the
level
of
ZA.
Also,
its
Guf,
from
above
downward,
expanded
in
the
upper
third
of
Tifferet.
Yet,
it,
too,
did
not
last
and
its
light
departed
it.
Thus,
the
coarseness
of
phase
one
has
also
been
refined
with
Guf
and
Rosh,
and
the
posterior
of
the
level
of
ZA
fell
to
the
degree
below
it,
to
ZAT.
108)
This
completed
the
descent
of
all
the
posteriors
of
AVI,
which
are
the
AHP,
since
with
the
breaking
of
the
Melech
of
Daat,
only
the
AHP
that
belong
to
the
level
of
Keter
were
revoked
in
AVI.
With
the
breaking
of
the
Melech
of
Hesed,
only
the
AHP
that
belong
to
the
level
of
Hochma
were
revoked
in
AVI;
with
the
breaking
of
the
Melech
of
Gevura,
the
AHP
that
belong
to
the
level
of
Bina
were
revoked;
and
with
the
departure
of
the
upper
third
of
Tifferet,
the
AHP
of
the
level
of
ZA
were
revoked.
It
follows
that
all
the
Gadlut
of
AVI
was
revoked
and
only
GE
of
Katnut
remained
in
them,
and
only
the
coarseness
of
the
root
remained
in
the
screen.
Afterward,
the
screen
of
the
Guf
was
refined
from
all
its
coarseness
and
equalized
with
the
screen
of
the
Rosh.
At
that
time,
it
was
included
in
the
coupling
by
striking
of
the
Rosh,
and
the
records
in
it
were
renewed,
except
for
the
last
phase
(see
Item
41).
By
this
renewal,
a
new
level
emerged
on
it,
called
YESHSUT.
109)
Since
the
last
phase
was
lost,
only
phase
three
was
left
in
it,
on
which
ten
Sefirot
at
the
level
of
Hochma
emerged.
And
when
its
coarseness
of
the
Guf
was
recognized,
it
departed
from
the
Rosh
of
AVI,
descended,
and
clothed
the
place
of
Chazeh
of
the
Guf
of
Nekudim
(see
Item
55),
and
elicited
the
ten
Sefirot
of
the
Rosh
from
the
Chazeh
upward.
This
Rosh
is
called
YESHSUT,
and
it
produced
its
Guf
from
the
Chazeh
down
in
the
two
thirds
of
Tifferet
through
the
end
of
Tifferet.
This
is
the
fourth
Melech
of
Nekudim,
and
it,
too,
extended
to
BYA,
broke,
and
died.
Thus,
the
coarseness
of
phase
three
has
been
refined
in
Rosh
and
Guf.
Its
posterior
vessels
of
the
Rosh
fell
to
the
degree
below
it,
in
the
place
of
their
Guf.
Subsequently,
the
coupling
was
made
on
the
coarseness
of
phase
two,
which
remained
in
it,
and
the
level
of
Bina
emerged
on
it.
Its
Guf,
from
above
downward,
expanded
in
the
two
vessels
Netzah
and
Hod,
which
are
both
one
Melech—the
fifth
Melech
of
Nekudim.
And
they,
too,
extended
to
BYA,
broke,
and
died.
Thus,
the
coarseness
of
phase
two
has
been
refined
in
Rosh
and
Guf,
and
the
posterior
vessels
of
the
level
fell
to
the
degree
below
it:
the
Guf.
Then
the
coupling
was
made
on
the
coarseness
of
phase
one
that
remained
in
it
and
the
level
of
ZA
emerged
on
it.
Its
Guf,
from
above
downward,
expanded
in
the
vessel
of
Yesod,
and
this
is
the
sixth
Melech
of
Nekudim.
It,
too,
extended
into
BYA,
broke,
and
died.
Thus,
the
coarseness
of
phase
one
has
been
refined
in
Rosh
and
Guf,
as
well,
and
the
posterior
vessels
in
the
Rosh
fell
to
the
degree
below
them,
to
the
Guf.
Then
there
was
the
coupling
on
the
coarseness
of
the
root
phase
that
remained
in
the
screen,
and
the
level
of
Malchut
emerged
on
it.
Its
from
above
downward
extended
into
the
vessel
of
Malchut,
and
this
is
the
seventh
Melech
of
Nekudim.
It,
too,
extended
into
BYA,
broke,
and
died.
Thus,
the
coarseness
of
the
root
was
refined
in
Rosh
and
Guf,
as
well,
and
the
posterior
of
the
Rosh
fell
to
the
degree
below
it,
in
the
Guf.
Now
all
the
posterior
vessels
of
YESHSUT
have
been
canceled,
as
well
as
the
breaking
of
the
vessels
of
all
the
ZAT
of
Nekudim,
called
“the
seven
Melachim
[kings].”
110)
Thus
we
have
explained
the
Taamim
and
Nekudot
that
emerged
in
the
two
Partzufim
AVI
and
YESHSUT
of
Nekudim,
called
AB
SAG.
In
AVI,
four
levels
emerged
one
below
the
other.
These
are
the
level
of
Keter,
called
“looking
of
the
Eynaim
of
AVI,”
the
level
of
Hochma,
called
the
Guf
of
Aba,
and
the
level
of
Bina,
called
the
Guf
of
Ima,
and
the
level
of
ZA
is
called
Yesodot
[plural
of
Yesod]
of
AVI.
Four
bodies
expanded
from
it:
Melech
[king]
of
Daat;
Melech
of
Hesed;
Melech
of
Gevura;
and
the
Melech
of
the
upper
third
of
Tifferet,
through
the
Chazeh.
These
four
Gufim
[plural
of
Guf]
broke
in
both
anterior
and
posterior.
But
with
respect
to
their
Roshim
[plural
of
Rosh],
that
is,
the
four
levels
in
AVI,
all
their
anterior
vessels
remained
in
the
levels,
that
is,
the
GE
and
Nikvey
Eynaim
of
each
level,
which
were
in
them
since
the
Katnut
of
Nekudim.
Only
the
posterior
vessels
in
each
degree,
which
joined
them
during
the
Gadlut,
were
revoked
once
more
by
the
breaking,
fell
to
the
degree
below
them,
and
remained
as
they
were
prior
to
the
emergence
of
Gadlut
of
Nekudim,
as
written
in
Items
76-77.
111)
The
emergence
of
the
four
levels,
one
below
the
other,
in
Partzuf
YESHSUT
was
in
precisely
the
same
manner.
The
first
level
is
the
level
of
Hochma,
called
“looking
of
the
Eynaim
of
YESHSUT
at
one
another,”
as
well
as
the
level
of
Bina,
the
level
of
ZA,
and
the
level
of
Malchut,
from
which
four
Gufim
expanded,
which
are
the
Melech
of
the
two
lower
thirds
of
Tifferet,
the
Melech
of
Netzah
and
Hod,
the
Melech
of
Yesod,
and
Malchut.
Their
four
Gufim
broke
in
both
anterior
and
posterior.
But
in
the
Roshim,
that
is,
in
the
four
levels
of
YESHSUT,
the
anterior
vessels
in
them
remained,
and
only
their
posterior
was
revoked
by
the
breaking,
and
fell
to
the
degree
below
them.
After
the
revoking
of
the
two
Partzufim
AVI
and
YESHSUT,
the
level
of
MA
of
Nekudim
emerged.
And
since
only
corrections
of
vessels
expanded
from
her
to
the
Guf,
I
will
not
elaborate
on
it,
and
it
has
already
been
explained
in
The
Study
of
the
Ten
Sefirot,
Part
7,
Item
70.
The
World
of
Correction
and
the
New
MA
that
Emerged
from
the
Metzach
of
AK
112)
From
the
beginning
of
the
preface
[“Preface
to
the
Wisdom
of
Kabbalah”]
to
this
point,
we
have
thoroughly
explained
the
first
four
Partzufim
of
AK.
The
first
Partzuf
of
AK
is
called
Partzuf
Galgalta,
whose
coupling
by
striking
is
performed
on
phase
four
and
its
ten
Sefirot
are
at
the
level
of
Keter.
The
second
Partzuf
of
AK
is
called
AB
of
AK.
The
coupling
by
striking
in
it
is
done
on
coarseness
of
phase
three,
and
its
ten
Sefirot
are
at
the
level
of
Hochma.
It
clothes
from
the
Peh
of
Partzuf
Galgalta
downward.
The
third
Partzuf
of
AK
is
called
SAG
of
AK.
The
coupling
by
striking
in
it
is
done
on
coarseness
of
phase
two,
and
its
ten
Sefirot
are
at
the
level
of
Bina.
It
clothes
from
the
Peh
of
Partzuf
AB
of
AK
downward.
The
fourth
Partzuf
of
AK
is
called
MA
of
AK.
The
coupling
by
striking
in
it
is
done
on
coarseness
of
phase
one,
and
its
ten
Sefirot
are
on
the
level
of
ZA.
This
Partzuf
clothes
from
the
Tabur
of
SAG
of
AK
downward
and
is
divided
into
internality
and
externality.
The
internality
is
called
MA
and
BON
of
AK,
and
the
externality
is
called
“the
world
of
Nekudim.”
This
is
where
the
association
of
Malchut
in
Bina,
called
the
second
restriction,
takes
place,
as
well
as
the
Katnut,
Gadlut,
the
raising
of
MAN,
and
the
Daat,
which
determines
and
copulates
the
HB
face-to-face,
and
the
issue
of
the
breaking
of
the
vessels,
since
all
these
were
initiated
in
the
fourth
Partzuf
of
AK,
called
MA
or
“the
world
of
Nekudim.”
113)
These
five
phases
of
coarseness
in
the
screen
are
named
after
the
Sefirot
in
the
Rosh,
that
is,
Galgalta
Eynaim
and
AHP.
The
coarseness
of
phase
four
is
called
Peh,
on
which
the
first
Partzuf
of
AK
emerges.
The
coarseness
of
phase
three
is
called
Hotem,
on
which
Partzuf
AB
of
AK
emerges.
The
coarseness
of
phase
two
is
called
Ozen,
on
which
Partzuf
SAG
of
AK
emerges.
The
coarseness
of
phase
one
is
called
Nikvey
Eynaim,
on
which
Partzuf
MA
of
AK
and
the
world
of
Nekudim
emerge.
The
coarseness
of
the
root
phase
is
called
Galgalta
or
Metzach,
on
which
the
world
of
correction
emerges.
It
is
called
“the
new
MA”
since
the
fourth
Partzuf
of
AK
is
the
core
of
Partzuf
MA
of
AK,
as
it
emerged
from
the
Nikvey
Eynaim
at
the
level
of
ZA,
called
HaVaYaH
of
MA.
But
the
fifth
Partzuf
of
AK,
which
emerged
from
the
Metzach,
that
is,
the
phase
of
Galgalta,
considered
as
the
coarseness
of
the
root,
actually
has
only
the
level
of
Malchut,
called
BON.
Yet,
because
the
first
phase
of
clothing
remained
there,
too,
namely
the
phase
of
ZA,
it
is
called
MA,
as
well,
though
by
the
name
of
MA
that
emerged
from
the
Metzach
of
AK,
meaning
from
the
incorporation
of
the
coarseness
of
the
root,
called
Metzach.
It
is
also
called
“the
new
MA,”
to
distinguish
it
from
the
MA
that
emerged
from
Nikvey
Eynaim
of
AK.
This
new
Partzuf
of
MA
is
called
“the
world
of
correction”
or
“the
world
of
Atzilut.”
114)
We
should
still
understand
why
the
first
three
levels
of
AK,
called
Galgalta,
AB,
SAG,
are
not
considered
three
worlds
but
three
Partzufim,
and
why
the
fourth
Partzuf
of
AK
changed
into
being
called
“world.”
It
is
likewise
with
the
fifth
Partzuf
of
AK,
since
the
fourth
Partzuf
is
called
“the
world
of
Nekudim,”
and
the
fifth
Partzuf
is
called
“the
world
of
Atzilut”
or
“the
world
of
correction.”
115)
We
should
know
the
difference
between
a
Partzuf
and
a
world.
Any
level
of
ten
Sefirot
that
emerges
on
a
screen
of
the
Guf
of
an
upper
one
after
it
has
been
refined
and
incorporated
in
the
Peh
of
the
Rosh
of
the
upper
one
(see
Item
50)
is
called
Partzuf.
After
its
departure
from
the
Rosh
of
the
upper
one,
it
expands
into
its
own
Rosh,
Toch,
Sof,
and
it
contains
five
levels
one
below
the
other,
called
Taamim
and
Nekudot
(see
Item
47).
Yet,
it
is
named
only
after
the
level
of
Taamim
in
it.
The
first
three
Partzufim
of
AK—Galgalta,
AB,
SAG
(see
Item
47)—emerged
in
that
manner.
However,
a
world
means
that
it
contains
everything
that
exists
in
the
world
above
it,
like
a
seal
and
an
imprint,
where
everything
that
exists
in
the
seal
is
transferred
to
its
imprint.
116)
Thus
you
see
that
the
first
three
Partzufim,
Galgalta,
AB,
and
SAG
of
AK
are
considered
as
only
one
world,
the
world
of
AK,
which
emerged
in
the
first
restriction.
But
the
fourth
Partzuf
of
AK,
where
the
second
restriction
occurred,
became
a
world
in
and
of
itself,
due
to
the
doubling
that
occurred
in
the
screen
of
Nekudot
of
SAG
in
its
descent
from
the
Tabur
of
AK.
This
is
because
it
was
doubled
by
the
coarseness
of
phase
four
in
the
form
of
the
bottom
Hey
in
the
Eynaim
(see
Item
63).
During
the
Gadlut,
phase
four
returned
to
its
place
at
the
Peh
and
elicited
the
level
of
Keter
(see
Item
84),
and
this
level
was
equal
to
the
first
Partzuf
of
AK.
After
it
expanded
into
Rosh,
Toch,
Sof
in
Taamim
and
Nekudot,
a
second
Partzuf
emerged
on
it,
at
the
level
of
Hochma,
called
YESHSUT,
which
is
similar
to
the
second
Partzuf
of
AK,
called
AB
of
AK.
Following
its
expansion
into
Taamim
and
Nekudot,
a
third
Partzuf
emerged,
called
MA
of
Nekudim
(see
Item
111),
which
is
similar
to
the
third
Partzuf
of
AK.
Thus,
everything
that
existed
in
the
world
of
AK
emerged
here
in
the
world
of
Nekudim,
that
is,
three
Partzufim
one
below
the
other.
Each
of
which
contains
Taamim
and
Nekudot
and
all
their
instances,
like
the
three
Partzufim
Galgalta,
AB,
SAG
of
AK
in
the
world
of
AK.
For
this
reason,
the
world
of
Nekudim
is
regarded
as
an
imprint
of
the
world
of
AK,
and
because
of
it,
it
is
considered
a
complete
world
in
and
of
itself.
(The
reason
why
the
three
Partzufim
of
Nekudim
are
not
called
Galgalta,
AB,
SAG,
but
rather
AB,
SAG,
MA,
is
that
the
coarseness
of
phase
four
that
connected
to
the
screen
of
SAG
is
incomplete
due
to
the
refinement
that
occurred
in
the
first
Partzuf
of
AK.
This
is
why
they
descended
into
being
AB,
SAG,
and
MA.)
117)
Thus
we
have
learned
how
the
world
of
Nekudim
was
imprinted
from
the
world
of
AK.
Similarly,
the
fifth
Partzuf
of
AK,
that
is,
the
new
MA,
was
entirely
imprinted
from
the
world
of
Nekudim.
Thus,
although
all
the
discernments
that
served
in
Nekudim
were
broken
and
canceled
there,
they
were
renewed
in
the
new
MA.
This
is
why
it
is
considered
a
separate
world.
Also,
it
is
called
“the
world
of
Atzilut”
because
it
ends
completely
above
the
Parsa
that
was
erected
in
the
second
restriction.
It
is
also
called
“the
world
of
correction”
because
the
world
of
Nekudim
could
not
persist
because
of
the
revoking
and
breaking
that
occurred
in
it.
Only
afterward,
in
the
new
MA,
when
all
those
phases
that
were
in
the
world
of
Nekudim
returned
and
came
in
the
new
MA,
they
were
established
and
persisted
there.
This
is
why
it
is
called
“the
world
of
correction,”
for
indeed,
it
is
actually
the
world
of
Nekudim,
but
here,
in
the
new
MA,
it
receives
its
full
correction.
This
is
because
through
the
new
MA,
all
the
posterior
that
fell
from
AVI
and
YESHSUT
to
the
Guf,
as
well
as
the
anterior
and
posterior
of
all
the
ZAT
that
fell
to
BYA
and
died,
reunite
with
the
GAR
and
rise
through
it
to
Atzilut.
118)
The
reason
for
it
is
that
each
lower
Partzuf
returns
and
fills
the
vessels
of
the
upper
one
after
the
departure
of
their
lights
during
the
refinement
of
the
screen.
This
is
because
after
the
departure
of
the
lights
of
the
Guf
of
the
first
Partzuf
of
AK,
because
of
the
refinement
of
the
screen,
the
screen
received
a
new
coupling
at
the
level
of
AB,
which
refilled
the
empty
vessels
of
the
Guf
of
the
upper
one,
that
is,
the
first
Partzuf.
Also,
following
the
departure
of
the
lights
of
the
Guf
of
AB
because
of
the
refinement
of
the
screen,
the
screen
received
a
new
coupling
at
the
level
of
SAG,
which
refilled
the
empty
vessels
of
the
upper
one,
which
is
AB.
Also,
after
the
departure
of
the
lights
of
SAG,
due
to
the
refinement
of
the
screen,
the
screen
received
a
new
coupling
at
the
level
of
MA,
which
emerged
from
Nikvey
Eynaim,
being
the
Nekudim,
which
refilled
the
empty
vessels
of
the
upper
one,
which
is
Nekudot
of
SAG.
And
exactly
in
the
same
way,
following
the
departure
of
the
lights
of
Nekudim
because
of
the
revoking
of
the
posteriors
and
the
breaking
of
the
vessels,
the
screen
received
a
new
coupling
at
the
level
of
MA,
which
emerged
from
the
Metzach
of
Partzuf
SAG
of
AK.
This
fills
the
empty
vessels
of
the
Guf
of
the
upper
one,
which
are
the
vessels
of
Nekudim
that
were
revoked
and
broken.
119)
Yet,
there
is
an
essential
difference
here
in
the
new
MA:
It
became
a
male,
and
an
upper
one
to
the
vessels
of
Nekudim
which
it
corrects.
Conversely,
in
the
previous
Partzufim,
the
lower
one
does
not
become
a
male
and
an
upper
one
to
the
vessels
of
the
Guf
of
the
upper
one,
even
though
it
fills
them
through
its
level.
That
change
is
because
in
the
previous
Partzufim
there
was
no
flaw
in
the
departure
of
the
lights,
because
only
the
refinement
of
the
screen
caused
their
departure.
But
here,
in
the
world
of
Nekudim,
there
was
a
flaw
in
the
vessels,
since
the
force
of
the
ending
Malchut
was
mixed
with
the
posterior
vessels
of
ZAT,
making
them
unfit
to
receive
the
lights.
This
is
why
they
broke
and
died
and
fell
into
BYA.
Hence,
they
are
completely
dependent
on
the
new
MA
to
revive
them,
sort
them,
and
raise
them
to
Atzilut.
As
a
result,
the
new
MA
is
regarded
as
male
and
giver.
And
these
vessels
of
Nekudim,
which
were
sorted
by
it,
became
Nukva
[female]
to
the
MA.
Thus,
their
name
has
been
changed
to
BON,
meaning
they
have
become
a
lower
one
to
the
MA.
Even
though
they
are
the
upper
one
to
the
new
MA,
since
they
are
vessels
from
the
world
of
Nekudim
and
are
considered
MA
and
Nikvey
Eynaim,
whose
highest
phase
is
VAK
of
SAG
of
AK
(see
Item
74),
they
now
became
a
lower
one
to
the
new
MA,
for
which
reason
they
are
called
BON.
The
Five
Partzufim
of
Atzilut
and
the
MA
and
BON
in
Each
Partzuf
120)
It
has
been
explained
that
the
level
of
the
new
MA
expanded
into
a
whole
world
in
and
of
itself,
as
well,
like
the
world
of
Nekudim.
The
reason
is,
as
it
has
been
explained
regarding
the
level
of
Nekudim,
the
doubling
of
the
screen
from
phase
four,
too
(see
Item
116).
This
is
because
the
illumination
of
the
ZON
of
AK
that
shone
through
the
Tabur
and
Yesod
to
GAR
of
Nekudim
brought
the
first
restriction
back
to
its
place,
and
the
bottom
Hey
descended
from
Nikvey
Eynaim
to
the
Peh,
which
caused
all
these
levels
of
Gadlut
of
Nekudim
to
emerge
(see
Item
101).
Yet,
all
these
levels
were
revoked
and
broken
once
more,
and
all
the
lights
departed
them.
Consequently,
the
second
restriction
returned
to
its
place
and
phase
four
was
reunited
with
the
screen.
121)
Hence,
in
the
new
MA
that
emerged
from
the
Metzach,
there
are
two
phases
of
Katnut
and
Gadlut,
too,
as
in
the
world
of
Nekudim.
The
Katnut
emerges
first,
according
to
the
coarseness
disclosed
in
the
screen,
which
is
the
level
of
ZA
of
clothing,
called
HGT,
and
the
level
of
Malchut
of
coarseness,
called
NHY,
due
to
the
three
lines
made
on
the
level
of
Malchut.
The
right
line
is
called
Netzah,
the
left
line
is
called
Hod,
and
the
middle
line
is
called
Yesod.
Yet,
since
there
is
only
clothing
in
phase
one,
without
coarseness,
it
has
no
vessels.
Thus,
the
level
of
HGT
is
devoid
of
vessels,
and
it
clothes
the
vessels
of
NHY.
This
level
is
called
embryo
[Ubar],
which
means
that
there
is
only
coarseness
of
the
root
there,
which
remained
in
the
screen
after
its
refinement,
during
its
ascent
for
coupling
at
the
Metzach
of
the
upper
one.
The
level
that
emerges
there
is
only
the
level
of
Malchut.
Yet,
within
there
is
a
concealed
bottom
Hey,
regarded
as
“the
bottom
Hey
at
the
Metzach.”
Once
the
embryo
receives
the
coupling
in
the
upper
one,
it
descends
from
there
to
its
place
(see
Item
54),
and
receives
the
Mochin
of
suckling
[Yenika]
from
the
upper
one,
which
are
coarseness
of
phase
one,
considered
“the
bottom
Hey
in
Nikvey
Eynaim.”
Thus,
it
acquires
vessels
for
HGT,
too,
HGT
expand
from
NHY
and
it
has
the
level
of
ZA.
122)
Afterwards,
it
rises
for
MAN
to
the
upper
one
once
again.
This
is
called
the
second
impregnation
[Ibur
Bet].
It
receives
there
Mochin
from
AB
SAG
of
AK,
and
phase
four
descends
from
Nikvey
Eynaim
to
her
place
at
the
Peh
(see
Item
101).
At
that
time,
a
coupling
is
made
on
phase
four
at
her
place,
ten
Sefirot
emerge
at
the
level
of
Keter,
the
vessels
of
AHP
ascend
back
to
their
place
at
the
Rosh,
and
the
Partzuf
is
completed
with
ten
Sefirot
of
lights
and
vessels.
These
Mochin
are
called
“Mochin
of
Gadlut
of
the
Partzuf,”
and
this
is
the
level
of
the
first
Partzuf
of
Atzilut,
called
Partzuf
Keter
or
Partzuf
Atik
of
Atzilut.
123)
You
already
know
that
after
the
breaking
of
the
vessels,
all
the
AHP
fell
from
their
degrees,
each
to
the
degree
below
it
(see
Items
77,
106).
Thus,
the
AHP
of
the
level
of
Keter
of
Nekudim
are
in
GE
of
the
level
of
Hochma,
and
the
AHP
of
the
level
of
Hochma
are
in
the
GE
of
the
level
of
Bina,
etc.
Therefore,
during
the
second
impregnation
of
Gadlut
of
the
first
Partzuf
of
Atzilut,
called
Atik,
which
elevated
its
AHP
once
more,
GE
of
the
level
of
Hochma
ascended
along
with
them.
They
were
corrected
along
with
the
AHP
of
the
level
of
Atik
and
received
the
first
impregnation
there.
124)
Once
GE
of
Hochma
received
their
level
of
impregnation
and
suckling
(see
Item
121),
they
ascended
once
again
to
the
Rosh
of
Atik,
where
they
received
their
second
impregnation
for
Mochin
of
Gadlut.
Phase
three
descended
to
her
place
at
the
Peh,
and
ten
Sefirot
emerged
on
her,
at
the
level
of
Hochma,
and
their
vessels
of
AHP
ascended
back
to
their
place
at
the
Rosh.
Thus,
Partzuf
Hochma
was
completed
with
ten
Sefirot
of
lights
and
vessels.
This
Partzuf
is
called
Arich
Anpin
of
Atzilut.
125)
The
GE
of
the
level
of
Bina
ascended
along
with
these
AHP
of
AA,
and
received
there
their
first
impregnation
and
suckling.
Afterward,
they
ascended
to
the
Rosh
of
AA
for
a
second
impregnation,
raised
their
AHP,
and
received
the
Mochin
of
Gadlut.
Thus,
Partzuf
Bina
was
completed
with
ten
Sefirot
of
lights
and
vessels.
This
Partzuf
is
called
AVI
and
YESHSUT,
since
the
GAR
are
called
AVI,
and
the
ZAT
are
called
YESHSUT.
126)
And
GE
of
ZON
ascended
along
with
these
AHP
of
AVI,
and
received
there
their
first
impregnation
and
suckling.
This
completes
the
ZON
in
the
state
of
VAK
to
ZA
and
Nekuda
[dot]
to
the
Nukva.
Thus
we
have
explained
the
five
Partzufim
of
the
new
MA
that
emerged
in
the
world
of
Atzilut
in
permanence,
called
Atik,
AA,
AVI,
and
ZON.
Atik
emerged
at
the
level
of
Keter,
AA
at
the
level
of
Hochma,
AVI
at
the
level
of
Bina,
and
ZON
in
VAK
and
Nekuda,
which
is
the
level
of
ZA.
Also,
there
can
never
be
any
diminution
in
these
five
levels,
since
the
actions
of
the
lower
ones
never
reach
the
GAR
in
a
way
that
they
can
blemish
them.
The
actions
of
the
lower
ones
do
reach
ZA
and
Nukva,
that
is,
their
posterior
vessels,
which
they
obtain
during
the
Gadlut.
But
the
actions
of
the
lower
ones
cannot
reach
the
anterior
vessels,
which
are
GE
in
lights
of
VAK
and
Nekuda.
Hence,
these
five
levels
are
considered
permanent
Mochin
in
Atzilut.
127)
The
order
of
their
clothing
of
each
other
and
on
Partzuf
AK
is
that
Partzuf
Atik
of
Atzilut,
although
it
emerged
from
the
Rosh
of
SAG
of
AK
(see
Item
118),
it
still
cannot
clothe
from
the
Peh
of
SAG
of
AK
downward,
but
only
below
the
Tabur
since
above
the
Tabur
of
AK
it
is
considered
the
first
restriction
and
it
is
called
Akudim.
Since
Partzuf
Atik
is
the
first
Rosh
of
Atzilut,
the
second
restriction
does
not
control
it,
so
it
should
have
been
worthy
of
clothing
above
the
Tabur
of
AK.
But
since
the
second
restriction
had
already
been
established
in
its
Peh
of
Rosh,
for
the
rest
of
the
Partzufim
of
Atzilut,
from
it
downward,
it
can
only
clothe
from
the
Tabur
of
AK
downward.
Thus,
the
level
of
Atik
begins
at
the
Tabur
of
AK
and
ends
equally
with
the
Raglaim
of
AK,
that
is,
above
the
point
of
this
world.
This
is
so
because
of
its
own
Partzuf.
Yet,
because
of
its
connection
to
the
rest
of
the
Partzufim
of
Atzilut,
from
whose
perspective
it
is
regarded
as
consisting
of
the
second
restriction,
too,
in
that
respect,
it
is
considered
that
its
Raglaim
end
above
the
Parsa
of
Atzilut,
since
the
Parsa
is
the
new
Sium
of
the
second
restriction,
as
written
in
Item
68.
128)
The
second
Partzuf
in
the
new
MA,
called
AA,
which
was
emanated
and
emerged
from
the
Peh
of
Rosh
of
Atik,
its
level
begins
from
the
place
of
its
emergence,
meaning
from
the
Peh
of
Rosh
of
Atik,
and
clothes
the
ZAT
of
Atik,
which
end
above
the
Parsa
of
Atzilut.
The
third
Partzuf,
called
AVI,
which
were
emanated
from
the
Peh
of
Rosh
of
AA,
they
begin
from
the
Peh
of
Rosh
of
AA
and
end
above
the
Tabur
of
AA.
The
ZON
begin
at
the
Tabur
of
AA
and
end
equally
with
the
Sium
of
AA,
meaning
above
Parsa
of
Atzilut.
129)
You
should
know
that
when
each
level
of
these
five
Partzufim
of
the
new
MA
emerged,
it
sorted
and
connected
to
itself
a
part
of
the
vessels
of
Nekudim,
which
became
its
Nukva.
Thus,
when
Partzuf
Atik
emerged,
it
took
and
connected
to
itself
all
the
GAR
of
Nekudim
that
remained
complete
during
the
breaking
of
the
vessels.
This
refers
to
the
GE
in
them,
which
emerged
during
their
Katnut,
called
the
anterior
vessels
(see
Item
76).
In
the
Katnut
of
Nekudim,
only
the
upper
half
of
each
degree
came
with
them,
that
is,
GE
and
Nikvey
Eynaim.
The
bottom
half
of
each
one,
which
is
called
AHP,
descended
to
the
lower
degree.
Hence,
it
is
considered
that
Partzuf
Atik
of
the
new
MA
took
the
upper
half
of
Keter
from
the
vessels
of
Nekudim,
as
well
as
the
upper
half
of
HB,
and
the
seven
roots
of
ZAT,
incorporated
in
the
GAR
of
Nekudim.
These
became
a
Partzuf
Nukva
to
Atik
of
the
new
MA,
and
joined
with
one
another.
They
are
called
MA
and
BON
of
Atik
of
Atzilut,
since
the
male
of
Atik
is
called
MA,
and
the
vessels
of
Nekudim
that
joined
it
are
called
BON
(for
the
reason
explained
in
Item
119,
see
there).
They
are
positioned
face
and
back:
Atik
of
MA
at
the
anterior,
and
Atik
of
BON
in
its
posterior.
130)
Partzuf
AA
of
the
new
MA,
which
emerged
at
the
level
of
Hochma,
sorted
and
connected
to
itself
the
lower
half
of
Keter
of
Nekudim—AHP
of
Keter—which,
during
the
Katnut,
were
at
the
degree
below
Keter,
that
is,
in
Hochma
and
Bina
of
Nekudim
(see
Item
77).
It
became
a
Nukva
to
the
AA
of
the
new
MA,
and
they
joined
with
one
another.
They
are
positioned
right
and
left:
AA
of
MA,
which
is
the
male,
stands
on
the
right,
and
AA
of
BON,
which
is
the
Nukva,
stands
on
the
left.
The
reason
why
Partzuf
Atik
of
MA
did
not
take
the
lower
half
of
Keter
of
Nekudim
is
that
since
Atik
is
the
first
Rosh
of
Atzilut,
whose
merit
is
very
high,
it
connected
to
itself
only
the
anterior
vessels
of
the
GAR
of
Nekudim,
in
whom
no
flaw
occurred
during
the
breaking.
This
is
not
so
at
the
bottom
half
of
Keter,
the
AHP
that
were
fallen
in
HB
during
the
Katnut.
Afterward,
during
the
Gadlut,
they
rose
from
HB
and
joined
the
Keter
of
Nekudim
(see
Item
84).
Afterwards,
at
the
time
of
the
breaking
of
the
vessels,
they
fell
from
the
Keter
of
Nekudim
once
more
and
were
revoked.
Thus,
they
were
flawed
by
their
fall
and
revocation,
and
are
therefore
unworthy
of
Atik.
This
is
why
AA
of
MA
took
them.
131)
The
new
Partzuf
of
AVI,
which
are
at
the
level
of
Bina,
sorted
and
connected
to
themselves
the
lower
half
of
HB
of
Nekudim,
which
are
the
AHP
of
HB
that
fell
in
the
ZAT
of
Nekudim
during
the
Katnut.
But
afterward,
during
the
Gadlut
of
Nekudim,
they
ascended
and
joined
HB
of
Nekudim
(see
Item
94).
During
the
breaking
of
the
vessels,
they
fell
once
more
to
the
ZAT
of
Nekudim
and
were
revoked
(see
Item
107),
and
AVI
of
MA
sorted
them
into
being
their
Nukva.
They
are
called
the
ZAT
[Zayin
Tachtonot
(bottom
seven)]
of
Hochma
and
the
VAT
[Vav
Tachtonot
(bottom
six)]
of
Bina
of
BON,
since
Hesed
of
Bina
remained
with
the
GAR
of
HB
of
BON
in
Partzuf
Atik,
and
only
the
VAT
from
Gevura
downward
remained
at
the
bottom
half
of
Bina.
It
follows
that
the
male
of
AVI
is
the
level
of
Bina
of
MA,
and
the
Nukva
of
AVI
is
the
ZAT
of
HB
of
BON.
They
are
positioned
on
the
right
and
on
the
left:
AVI
of
MA
on
the
right,
and
AVI
of
BON
on
the
left.
And
YESHSUT
of
MA,
which
are
the
ZAT
of
AVI,
took
the
Malchuts
of
HB
of
BON.
132)
Partzuf
ZON
of
the
new
MA,
at
the
level
of
VAK
and
Nekuda,
sorted
and
connected
to
themselves
the
anterior
vessels
of
ZAT
of
Nekudim,
out
of
their
shattering
in
BYA,
that
is,
the
GE
of
ZAT
of
Nekudim
(see
Item
78).
They
became
the
Nukva
to
the
ZON
of
MA
and
stand
on
the
right
and
on
the
left:
ZON
of
MA
on
the
right,
and
ZON
of
BON
on
the
left.
133)
Thus
we
have
explained
the
MA
and
BON
in
the
five
Partzufim
of
Atzilut.
The
five
levels
of
the
new
MA
that
emerged
in
the
world
of
Atzilut
sorted
the
old
vessels
that
worked
at
the
time
of
Nekudim,
and
made
them
into
a
Nukva,
called
BON.
BON
of
Atik
were
made
and
established
from
the
upper
half
of
the
GAR
of
Nekudim.
BON
of
AA
and
AVI
were
sorted
and
established
from
the
bottom
half
of
the
GAR
of
Nekudim,
which
served
them
during
the
Gadlut
of
Nekudim
and
were
revoked
once
again.
BON
of
ZON
were
sorted
and
established
from
the
anterior
vessels
that
emerged
during
the
Katnut
of
Nekudim,
which,
during
the
Gadlut,
broke
and
fell
along
with
their
posterior
vessels.
A
Great
Rule
Concerning
the
Permanent
Mochin
and
the
Ascents
of
the
Partzufim
and
the
Worlds
during
the
Six
Thousand
Years
134)
It
has
already
been
explained
(from
Item
86
and
below)
that
the
emergence
of
the
Gadlut
of
the
GAR
and
ZAT
of
Nekudim
came
in
three
sequences,
by
way
of
the
three
dots
Holam,
Shuruk,
Hirik.
From
this
you
can
understand
that
there
are
two
kinds
of
completion
of
ten
Sefirot
for
reception
of
Mochin
of
Gadlut.
The
first
is
through
its
ascent
and
incorporation
in
the
upper
one,
that
is,
when
ZON
of
AK
shone
the
new
light
through
the
Tabur
to
Keter
of
Nekudim
and
lowered
the
bottom
Hey
from
Nikvey
Eynaim
of
Keter
to
its
Peh.
Thus,
the
fallen
AHP
of
Keter
that
were
in
AVI
ascended
and
returned
to
their
degree
in
Keter,
completing
its
ten
Sefirot.
It
is
discerned
that
in
that
state,
GE
of
AVI,
which
were
attached
to
the
AHP
of
Keter,
ascended
along
with
them.
Hence,
AVI,
too,
are
incorporated
in
the
complete
ten
Sefirot
of
Keter
(see
Item
93),
since
the
lower
one
that
ascends
to
the
upper
one
becomes
like
it.
It
is
therefore
considered
that
AVI,
too,
obtained
the
AHP
they
lacked
to
complete
their
ten
Sefirot,
by
their
incorporation
in
the
Keter.
This
is
the
first
kind
of
Mochin
of
Gadlut.
135)
The
second
kind
is
a
degree
that
was
completed
into
ten
Sefirot
by
itself
when
ZON
of
AK
shone
the
new
light
through
Yesod
of
AK,
called
“the
dot
of
Shuruk,”
to
AVI,
and
lowered
the
bottom
Hey
from
Nikvey
Eynaim
of
AVI
themselves
to
their
Peh.
By
this,
they
elevated
the
vessels
of
AHP
of
AVI
from
the
place
to
which
they
fell
in
the
ZAT
to
the
Rosh
of
AVI
and
completed
their
ten
Sefirot.
Thus,
now
AVI
are
completed
by
themselves
since
now
they
have
obtained
the
actual
vessels
of
AHP
that
they
lacked.
Conversely,
in
the
first
kind,
when
they
received
their
completion
from
the
Keter
through
adhesion
with
its
AHP,
they
were
actually
still
deficient
of
the
AHP.
But
due
to
their
incorporation
in
the
Keter,
they
received
through
it
an
illumination
from
their
AHP,
which
sufficed
only
to
complete
them
in
ten
Sefirot
while
they
were
still
in
the
place
of
the
Keter,
and
not
at
all
when
they
departed
from
there
to
their
own
place.
136)
Similarly,
these
two
kinds
of
completion
are
found
in
the
ZAT
as
well.
The
first
is
during
the
illumination
of
Shuruk
and
the
ascent
of
the
AHP
of
AVI.
At
that
time,
the
GE
of
ZAT
that
are
attached
to
them
ascended
along
with
them
to
AVI,
too,
where
they
received
the
discernment
of
AHP
to
complete
their
ten
Sefirot.
These
AHP
are
not
yet
their
actual
AHP,
but
only
an
illumination
of
AHP,
sufficient
to
complete
the
ten
Sefirot
while
they
are
in
AVI,
but
not
at
all
when
they
descend
to
their
own
place.
The
ZAT
obtained
the
second
kind
of
completion
of
the
ten
Sefirot
during
the
expansion
of
Mochin
from
AVI
to
the
ZAT.
By
this
they,
too,
lowered
their
ending
bottom
Hey
from
their
Chazeh
to
the
Sium
Raglin
of
AK,
elevated
their
TNHY
from
BYA,
and
connected
them
to
their
degree,
to
Atzilut.
Then,
had
they
not
been
broken
and
died,
they
would
have
been
completed
with
ten
complete
Sefirot
by
themselves,
since
now
they
have
obtained
the
actual
AHP
that
they
lacked.
137)
In
the
four
Partzufim
that
emerged
from
AVI
into
vessels
of
HGT,
as
well
as
in
the
four
Partzufim
that
emerged
from
YESHSUT
to
the
vessels
of
TNHYM
(Items
107,
109),
there
are
these
two
kinds
of
completion
of
ten
Sefirot,
too.
This
is
because
first,
each
of
them
was
completed
by
their
adhesion
with
the
AHP
of
AVI
and
YESHSUT
while
they
were
still
at
the
Rosh.
This
is
the
first
kind
of
completion
of
the
ten
Sefirot.
Afterward,
when
they
expanded
to
BYA,
they
wanted
to
be
completed
by
completing
the
second
kind
of
ten
Sefirot.
This
applies
to
the
Sefirot
within
Sefirot,
as
well.
138)
You
should
know
that
these
five
Partzufim
of
Atzilut,
Atik,
AA,
AVI,
and
ZON
were
established
in
permanence,
and
no
diminution
applies
to
them
(see
Item
126).
Atik
emerged
at
the
level
of
Keter,
AA
at
the
level
of
Hochma,
AVI
at
the
level
of
Bina,
and
ZON
at
the
level
of
ZA,
VAK
without
a
Rosh.
Thus,
the
vessels
of
AHP
that
were
sorted
for
them
at
the
time
of
Gadlut
were
considered
the
completion
of
the
first
kind
of
ten
Sefirot,
by
way
of
the
dot
of
Holam
that
shone
in
Keter
of
Nekudim.
At
that
time,
AVI,
too,
were
completed
by
the
Keter
and
obtained
illumination
of
the
vessels
of
AHP
(see
Item
134).
Hence,
although
Atik,
AA,
and
AVI
all
had
ten
complete
Sefirot
at
the
Rosh,
no
GAR
from
it
reached
their
Gufim.
Even
Partzuf
Atik
had
only
VAK,
without
a
Rosh,
at
the
Guf,
and
so
did
AA
and
AVI.
The
reason
for
this
is
that
the
more
refined
is
sorted
first.
Hence,
only
the
completion
of
the
first
kind
of
ten
Sefirot
was
sorted
in
them,
from
the
perspective
of
its
ascent
to
the
upper
one,
that
is,
the
illumination
of
the
vessels
of
AHP,
which
suffices
to
complete
the
ten
Sefirot
in
the
Rosh.
But
there
is
still
no
expansion
from
the
Rosh
to
the
Guf,
since
when
AVI
were
incorporated
in
Keter
of
Nekudim,
the
illumination
of
AHP
through
the
Keter
sufficed
for
them,
and
not
at
all
upon
their
expansion
to
their
own
place,
from
the
Peh
of
Keter
of
Nekudim
downward
(see
Item
135).
And
since
the
Gufim
of
Atik
and
AA
and
AVI
were
in
VAK
without
a
Rosh,
it
is
all
the
more
so
with
the
ZON
themselves,
considered
the
general
Guf
of
Atzilut—they
emerged
in
VAK
without
a
Rosh.
139)
Yet,
this
was
not
so
in
AK.
Rather,
the
entire
quantity
that
emerged
in
the
Roshim
of
the
Partzufim
of
AK
expanded
to
their
Gufim,
as
well.
Hence,
all
five
Partzufim
of
Atzilut
are
regarded
as
merely
VAK
of
the
Partzufim
of
AK.
This
is
why
they
are
called
“the
new
MA”
or
“MA
of
the
five
Partzufim
of
AK,”
meaning
the
level
of
ZA,
which
is
MA
without
GAR.
GAR
are
Galgalta,
AB,
SAG,
since
the
core
of
the
degree
is
discerned
according
to
its
expansion
to
the
Guf,
from
the
Peh
down.
Since
the
first
three
Partzufim
do
not
expand
into
the
Guf,
but
only
VAK
without
a
Rosh,
they
are
considered
MA,
which
is
the
level
of
VAK
without
a
Rosh,
with
respect
to
the
five
Partzufim
of
AK.
140)
Thus,
Atik
of
Atzilut,
who
has
the
level
of
Keter
at
the
Rosh,
is
considered
VAK
to
the
Partzuf
of
Keter
of
AK,
and
lacks
Neshama,
Haya,
Yechida
of
Keter
of
AK.
AA
of
Atzilut,
having
the
level
of
Hochma
at
the
Rosh,
is
considered
VAK
to
Partzuf
AB
of
AK,
which
is
Hochma,
lacking
Neshama,
Haya,
Yechida
of
AB
of
AK.
AVI
of
Atzilut,
with
the
level
of
Bina
at
the
Rosh,
are
considered
VAK
of
Partzuf
SAG
of
AK,
and
lack
Neshama,
Haya,
Yechida
of
SAG
of
AK.
ZON
of
Atzilut
are
considered
VAK
of
Partzuf
MA
and
BON
of
AK,
and
lack
Neshama,
Haya,
Yechida
of
MA
and
BON
of
AK.
And
YESHSUT
and
ZON
are
always
on
the
same
degree—one
being
the
Rosh
and
the
other
being
the
Guf.
141)
The
completion
of
the
AHP
of
the
ten
Sefirot
of
the
second
kind
are
sorted
through
raising
MAN
from
good
deeds
of
the
lower
ones.
This
means
that
they
complete
AVI,
with
respect
to
themselves,
as
in
the
dot
of
Shuruk.
At
that
time,
AVI
themselves
lower
the
bottom
Hey
from
their
Nikvey
Eynaim
and
raise
their
AHP
to
them.
Then
they
have
the
strength
to
bestow
to
the
ZAT,
as
well,
which
are
ZON,
that
is,
to
the
Gufim
from
above
downward.
This
is
because
the
GE
of
ZON,
attached
to
the
AHP
of
AVI,
are
drawn
along
with
them
to
AVI,
and
receive
the
completion
of
their
ten
Sefirot
from
them
(see
Item
94).
At
that
time,
the
full
amount
of
Mochin
in
AVI
are
imparted
also
to
the
ZON
that
ascended
along
with
them
to
their
AHP.
Hence,
when
the
five
Partzufim
of
Atzilut
receive
this
completion
of
the
second
kind,
there
is
GAR
to
the
Gufim
of
the
first
three
Partzufim—Atik,
AA,
and
AVI
of
Atzilut—as
well
as
to
the
ZON
of
Atzilut,
which
are
the
general
Guf
of
Atzilut.
At
that
time,
the
five
Partzufim
of
Atzilut
ascend
and
clothe
the
five
Partzufim
of
AK,
since
during
the
expansion
of
GAR
to
the
Gufim
of
the
five
Partzufim
of
Atzilut,
as
well,
they
equalize
with
the
five
Partzufim
of
AK.
Atik
of
Atzilut
ascends
and
clothes
Partzuf
Keter
of
AK,
AA
clothes
AB
of
AK,
AVI—SAG
of
AK,
and
ZON
clothes
MA
and
BON
of
AK.
Then
each
of
them
receives
Neshama,
Haya,
and
Yechida
from
its
corresponding
phase
in
AK.
142)
Yet,
with
respect
to
ZON
of
Atzilut,
these
Mochin
are
regarded
as
merely
the
first
kind
of
completion
of
ten
Sefirot,
since
these
AHP
are
not
complete
AHP,
but
merely
illumination
of
AHP,
which
they
receive
through
AVI
while
they
are
at
the
place
of
AVI.
But
in
their
expansion
to
their
own
place,
they
still
lack
their
own
AHP
(see
Item
136).
For
this
reason,
all
the
Mochin
that
the
ZON
obtains
during
the
6,000
years
are
considered
“Mochin
of
ascent,”
since
they
can
obtain
Mochin
of
GAR
only
when
they
rise
to
the
place
of
GAR,
as
then
they
are
completed
by
them.
But
if
they
do
not
rise
to
the
place
of
GAR,
they
cannot
have
Mochin,
since
the
ZON
still
have
to
sort
the
second
kind
of
Mochin,
and
this
will
happen
only
at
the
end
of
correction.
143)
Thus
we
have
explained
that
the
Mochin
of
the
five
permanent
Partzufim
in
Atzilut
are
from
the
first
kind
of
sorting
of
vessels
of
AVI.
In
the
world
of
Nekudim,
this
illumination
is
called
“illumination
of
Tabur”
or
“the
dot
of
Holam.”
Even
AVI
have
only
the
first
kind
of
completion;
hence,
no
illumination
of
GAR
reaches
from
the
Roshim
of
Atik,
AA,
and
AVI
to
their
own
Gufim
and
to
ZON,
since
ZAT
of
Nekudim,
too,
received
none
of
that
illumination
of
the
Holam
(see
Item
88).
The
Mochin
of
the
6,000
years,
through
the
end
of
correction,
which
come
through
the
raising
of
MAN
of
the
lower
ones,
are
considered
sorting
of
vessels
to
complete
the
second
kind
of
ten
Sefirot
of
AVI.
In
the
world
of
Nekudim,
this
illumination
is
called
“illumination
of
Yesod”
or
“the
dot
of
Shuruk,”
since
then
AVI
raise
their
own
AHP,
to
which
the
GE
of
ZAT
are
attached,
as
well.
Hence,
ZAT,
too,
receive
Mochin
of
GAR
in
the
place
of
AVI.
Thus,
these
Mochin
reach
the
Gufim
of
the
five
Partzufim
of
Atzilut
and
the
general
ZON,
as
well.
However,
they
must
be
above,
in
the
place
of
GAR,
and
clothe
them.
In
the
future,
at
the
end
of
correction,
ZON
will
receive
the
completion
of
the
second
kind
of
ten
Sefirot,
and
will
lower
the
ending
bottom
Hey
from
their
Chazeh,
which
is
the
Parsa
of
Atzilut,
to
the
place
of
Sium
Raglin
of
AK
(see
Item
136).
At
that
time,
TNHY
of
ZON
in
BYA
will
connect
to
the
degree
of
ZON
of
Atzilut,
and
Sium
Raglin
of
Atzilut
will
equalize
with
Sium
Raglin
of
AK.
Then
the
Messiah
King
will
appear,
as
it
is
written,
“His
feet
will
stand
on
the
Mount
of
Olives.”
Thus,
it
has
been
thoroughly
clarified
that
there
is
no
correction
to
the
worlds
during
the
6,000
years,
except
through
ascent.
Explaining
the
Three
Worlds
Beria,
Yetzira,
and
Assiya
144)
There
are
seven
basic
principles
to
discern
in
the
three
worlds
BYA:
1.
From
where
was
the
place
for
these
three
worlds
made?
2.
The
levels
of
the
Partzufim
BYA
and
the
initial
position
of
the
worlds
when
they
were
emanated
and
emerged
from
the
Nukva
of
Atzilut.
3.
All
the
levels
from
the
added
Mochin
and
their
position,
which
they
had
obtained
prior
to
the
sin
of
Adam
ha
Rishon.
4.
The
Mochin
that
remained
in
the
Partzufim
BYA
and
the
place
to
which
the
worlds
fell
after
they
were
blemished
by
the
sin
of
Adam
ha
Rishon.
5.
The
Mochin
of
Ima
that
the
Partzufim
BYA
received
after
their
fall
below
Parsa
of
Atzilut.
6.
The
posterior
Partzufim
of
the
five
Partzufim
of
Atzilut,
which
descended
and
clothed
the
Partzufim
BYA
and
became
the
phase
of
Neshama
to
Neshama
for
them.
7.
The
phase
of
Malchut
of
Atzilut
that
descended
and
became
Atik
to
the
Partzufim
of
BYA.
145)
The
first
discernment
has
already
been
explained
(above,
from
Item
66
onward):
Because
of
the
ascent
of
the
ending
Malchut,
which
was
below
the
Sium
Raglin
of
AK,
to
the
place
of
the
Chazeh
of
ZAT
of
Nekudot
of
SAG,
which
occurred
during
the
second
restriction,
the
two
lower
thirds
of
Tifferet
and
NHYM
fell
below
the
new
point
of
Sium
at
the
Chazeh
of
Nekudot.
Thus,
they
are
no
longer
worthy
of
receiving
the
upper
light,
and
the
place
of
the
three
worlds
BYA
was
made
of
them.
The
place
of
the
world
of
Beria
was
made
of
the
two
lower
thirds
of
Tifferet,
the
place
of
the
world
of
Yetzira
was
made
of
the
three
Sefirot
NHY,
and
the
place
of
the
world
of
Assiya
was
made
of
Malchut.
146)
The
second
discernment
is
the
levels
of
the
Partzufim
BYA
and
their
position
upon
their
exit
and
birth
from
the
Nukva
of
Atzilut.
Know
that
at
that
time,
ZA
had
already
obtained
the
phase
of
Haya
from
Aba,
and
the
Nukva
had
already
obtained
the
phase
of
Neshama
from
Ima.
You
already
know
that
the
ZON
receive
the
Mochin
from
AVI
only
by
ascent
and
clothing
(see
Item
142).
Hence,
ZA
clothes
Aba
of
Atzilut,
called
upper
AVI,
and
the
Nukva
clothes
Ima
of
Atzilut,
called
YESHSUT.
Then
the
Nukva
of
Atzilut
sorted
and
emanated
the
world
of
Beria
with
its
five
Partzufim.
147)
Since
the
Nukva
stands
at
the
place
of
Ima,
she
is
regarded
as
the
degree
of
Ima,
since
the
lower
one
that
ascends
to
the
upper
one
becomes
like
it.
Hence,
the
world
of
Beria,
which
was
sorted
by
her,
is
regarded
as
the
degree
of
ZA,
since
it
is
a
lower
degree
than
the
Nukva,
regarded
as
Ima,
and
the
one
below
Ima
is
ZA.
Thus,
the
world
of
Beria
stands
at
the
place
of
ZA
of
Atzilut
below
the
Nukva
of
Atzilut,
which
was
then
regarded
as
Ima
of
Atzilut.
148)
Thus,
it
is
considered
that
the
world
of
Yetzira,
which
was
sorted
and
emanated
by
the
world
of
Beria,
is
then
at
the
degree
of
Nukva
of
Atzilut.
This
is
because
it
is
the
degree
below
the
world
of
Beria,
which
was
then
the
phase
of
ZA
of
Atzilut.
And
the
one
below
ZA
is
the
phase
of
Nukva.
However,
not
all
ten
Sefirot
of
the
world
of
Yetzira
are
considered
Nukva
of
Atzilut,
but
only
the
first
four
of
Yetzira.
The
reason
is
that
there
are
two
states
to
the
Nukva:
face-to-face
and
back-to-back.
When
she
is
face-to-face
with
ZA,
her
level
is
equal
to
that
of
ZA.
When
she
is
back-to-back,
she
occupies
only
the
four
Sefirot
TNHY
of
ZA.
And
since
at
that
time
the
state
of
all
the
worlds
was
only
back-to-back,
there
were
only
four
Sefirot
in
the
Nukva.
Hence,
the
world
of
Yetzira,
too,
has
only
its
first
four
Sefirot
at
the
place
of
Nukva
of
Atzilut,
and
the
remaining
bottom
six
of
Yetzira
were
at
the
first
six
Sefirot
of
the
current
world
of
Beria,
according
to
the
qualities
of
the
place
of
BYA
in
the
first
discernment
(Item
145),
where
the
worlds
BYA
fell
after
the
sin
of
Adam
ha
Rishon,
which
is
now
their
permanent
place.
149)
The
world
of
Assiya,
which
was
sorted
by
the
world
of
Yetzira,
is
considered
the
current
degree
of
Beria.
Since
the
world
of
Yetzira
was
previously
at
the
degree
of
Nukva
of
Atzilut,
the
degree
below
it—the
world
of
Assiya—is
regarded
as
the
current
world
of
Beria.
But
since
only
the
first
four
of
Yetzira
were
in
the
phase
of
Nukva
of
Atzilut,
and
its
lower
six
were
in
the
world
of
Beria,
therefore,
only
the
first
four
of
the
world
of
Assiya
below
it
are
regarded
as
the
bottom
four
Sefirot
of
the
world
of
Beria.
And
the
bottom
six
of
the
world
of
Assiya
were
in
the
place
of
the
first
six
of
the
current
world
of
Yetzira.
At
that
time,
the
fourteen
Sefirot—NHYM
of
the
current
Yetzira
and
all
ten
Sefirot
of
the
current
world
of
Assiya—were
devoid
of
any
Kedusha
[holiness]
and
became
the
shell
section
[Mador
ha
Klipot].
This
is
so
because
there
were
only
shells
[Klipot]
in
the
place
of
these
fourteen
Sefirot,
since
the
worlds
of
Kedusha
ended
at
the
place
of
the
Chazeh
of
the
current
world
of
Yetzira.
Thus
we
have
clarified
the
levels
of
the
Partzufim
BYA
and
their
position
when
they
were
initially
emanated.
150)
Now
we
shall
explain
the
third
discernment—the
levels
of
the
Partzufim
BYA
and
the
position
they
had
from
the
added
Mochin
prior
to
the
sin
of
Adam
ha
Rishon.
This
is
because
through
the
illumination
of
the
addition
of
Shabbat
[Sabbath],
they
had
two
ascents.
The
first
was
on
the
fifth
hour
on
the
eve
of
Shabbat
when
Adam
ha
Rishon
was
born.
At
that
time,
the
illumination
of
the
addition
of
Shabbat
begins
to
shine
in
the
form
of
the
Hey
of
the
sixth
day.
At
that
time,
ZA
obtained
the
phase
of
Yechida
and
rose
and
clothed
AA
of
Atzilut,
Nukva
the
phase
of
Haya,
and
it
rose
and
clothed
AVI
of
Atzilut.
Beria
rose
to
YESHSUT,
the
whole
of
Yetzira
rose
to
ZA,
the
first
four
Sefirot
of
Assiya
rose
to
the
place
of
Nukva
of
Atzilut,
and
the
bottom
six
of
Assiya
rose
to
the
place
of
the
first
six
of
Beria.
The
second
ascent
was
on
the
eve
of
Shabbat
at
dusk.
Through
the
addition
of
Shabbat,
the
bottom
six
of
Assiya
rose
to
the
place
of
Nukva
of
Atzilut,
as
well,
and
the
worlds
of
Yetzira
and
Assiya
stood
in
the
world
of
Atzilut,
in
the
place
of
ZON
of
Atzilut,
in
a
manner
of
face-to-face.
151)
Now
we
shall
explain
the
fourth
discernment—the
level
of
Mochin
that
remained
in
BYA,
and
the
place
to
which
they
fell
after
the
sin.
Because
of
the
flaw
of
the
sin
of
the
Tree
of
Knowledge,
all
the
added
Mochin
they
had
obtained
through
the
two
ascents
departed
from
the
worlds,
and
ZON
returned
to
being
VAK
and
Nekuda.
And
the
three
worlds
BYA
were
left
with
only
the
Mochin
with
which
they
initially
emerged.
The
world
of
Beria
was
at
the
degree
of
ZA,
which
means
VAK,
and
Yetzira
and
Assiya
in
the
above-mentioned
measure,
too
(Item
148).
Additionally,
the
phase
of
Atzilut
had
completely
left
them
and
they
fell
below
Parsa
of
Atzilut,
to
the
quality
of
the
place
of
BYA,
prepared
by
the
second
restriction
(see
Item
145).
Thus,
the
bottom
four
of
Yetzira
and
the
ten
Sefirot
of
the
world
of
Assiya
fell
and
stood
at
the
place
of
the
fourteen
Sefirot
of
the
shells
(see
Item
149),
called
the
“shell
section.”
152)
The
fifth
discernment
is
the
Mochin
of
Ima
that
BYA
received
at
the
place
to
which
they
fell.
After
BYA
departed
from
Atzilut
and
fell
below
Parsa
of
Atzilut,
they
had
only
VAK
(see
Item
151).
Then
YESHSUT
clothed
ZON
of
Atzilut,
and
YESHSUT
coupled
from
the
clothing
in
ZON,
and
imparted
Mochin
of
Neshama
to
the
Partzufim
BYA
in
their
place:
The
world
of
Beria
received
from
them
ten
complete
Sefirot
at
the
level
of
Bina,
the
world
of
Yetzira
received
from
them
VAK,
and
the
world
of
Assiya,
only
the
state
of
back-to-back.
153)
The
sixth
discernment
is
the
Neshama
to
Neshama,
which
the
Partzufim
BYA
obtained
from
the
posterior
Partzufim
of
the
five
Partzufim
of
Atzilut.
This
is
because
during
the
diminution
of
the
moon,
the
posterior
Partzuf
of
Nukva
of
Atzilut
fell
and
clothed
in
the
Partzufim
BYA.
It
contains
three
Partzufim,
called
impregnation,
suckling,
Mochin:
The
state
of
Mochin
fell
into
Beria,
the
state
of
suckling
fell
into
Yetzira,
and
the
state
of
impregnation
fell
into
Assiya.
They
became
the
state
of
Neshama
to
Neshama
to
all
the
Partzufim
BYA,
which
is
the
state
of
Haya
with
respect
to
them.
154)
The
seventh
discernment
is
Nukva
of
Atzilut,
which
became
the
RADLA
[Reisha
de
Lo
Etyada
–
The
Rosh
that
is
unknown]
and
the
illumination
of
Yechida
in
BYA.
This
is
because
it
has
been
explained
that
during
the
diminution
of
the
moon,
the
three
states—impregnation,
suckling,
Mochin—of
the
posterior
Partzuf
Nukva
of
Atzilut
fell
and
clothed
in
BYA.
They
are
at
the
state
of
the
posterior
of
the
bottom
nine
of
Nukva,
which
are
impregnation,
suckling,
and
Mochin:
NHY
is
called
impregnation,
HGT
is
called
suckling,
and
HBD
is
called
Mochin.
However,
the
posterior
of
the
phase
of
Keter
of
Nukva
became
Atik
to
the
Partzufim
BYA
in
a
way
that
the
lights
of
the
current
Partzufim
BYA
are
primarily
from
the
remnants
left
in
them
after
the
sin
of
Adam
ha
Rishon,
which
is
the
VAK
of
each
of
them
(see
Item
151).
They
received
the
phase
of
Neshama
from
Mochin
of
Ima
(see
Item
152),
and
they
received
the
phase
of
Neshama
to
Neshama,
which
is
the
phase
of
Haya,
from
the
bottom
nine
of
the
posterior
Partzuf
of
Nukva,
and
they
received
the
phase
of
Yechida
from
the
phase
of
posterior
of
Keter
of
Nukva
of
Atzilut.
Explaining
the
Ascents
of
the
Worlds
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
the
first
restriction
where
each
degree
contains
ten
complete
Sefirot.
Also,
there
is
only
one
vessel
in
the
ten
Sefirot—the
vessel
of
Malchut,
but
the
first
nine
Sefirot
are
only
considered
lights.
Conversely,
the
Partzufim
of
Atzilut
are
from
the
second
restriction,
as
it
is
written,
“In
the
day
that
the
Lord
God
made
earth
and
heaven,”
when
He
associated
mercy
with
judgment
(see
Item
59).
The
quality
of
judgment,
which
is
Malchut,
ascended
and
connected
to
Bina,
which
is
the
quality
of
mercy,
and
they
were
conjoined.
Thus,
a
new
Sium
was
placed
over
the
upper
light
in
the
place
of
Bina.
The
Malchut
that
ends
the
Guf
ascended
to
Bina
of
the
Guf,
which
is
Tifferet,
at
the
place
of
the
Chazeh,
and
the
coupling
Malchut
at
the
Peh
of
the
Rosh
ascended
to
Bina
of
the
Rosh,
called
Nikvey
Eynaim
(see
Item
61).
Thus,
the
level
of
the
Partzufim
diminished
into
GE,
which
are
Keter
Hochma
in
vessels,
at
the
level
of
VAK
without
a
Rosh,
which
is
Nefesh
Ruach
in
lights
(see
Item
74).
Hence,
they
are
deficient
of
AHP
of
the
vessels,
which
are
Bina
and
ZON,
and
the
lights
Neshama,
Haya,
Yechida.
156)
It
has
been
explained
above,
in
Item
124,
that
by
raising
MAN
for
the
second
impregnation,
the
Partzufim
of
Atzilut
obtained
the
illumination
of
Mochin
from
AB
SAG
of
AK,
which
lowers
the
bottom
Hey
from
Nikvey
Eynaim
back
to
her
place
at
the
Peh,
as
in
the
first
restriction.
Thus,
they
regain
the
AHP
of
the
vessels
and
Neshama,
Haya,
Yechida
of
lights.
Yet,
this
helped
only
to
the
ten
Sefirot
of
the
Rosh
of
the
Partzufim,
but
not
to
their
Gufim
[bodies],
since
these
Mochin
did
not
spread
from
the
Peh
down
to
their
Gufim
(see
Item
138).
Therefore,
even
after
the
Mochin
of
Gadlut,
the
Gufim
remained
in
the
second
restriction,
as
during
the
Katnut.
Hence,
all
five
Partzufim
of
Atzilut
are
considered
to
have
only
the
level
of
the
ten
Sefirot
that
emerge
on
the
coarseness
of
phase
one,
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,
meaning
from
Tabur
of
the
five
Partzufim
of
AK
downward.
157)
Thus,
Partzuf
Atik
of
Atzilut
clothes
Partzuf
Keter
of
AK
from
its
Tabur
down
and
receives
its
abundance
from
the
level
of
MA
of
Partzuf
Keter
of
AK
there.
Partzuf
AA
of
Atzilut
clothes
Partzuf
AB
of
AK
from
Tabur
down
and
receives
its
abundance
from
the
level
of
MA
of
AB
of
AK
there.
AVI
of
Atzilut
clothe
Partzuf
SAG
of
AK
from
the
Tabur
down
and
receive
their
abundance
from
the
level
of
MA
of
SAG
there.
ZON
of
Atzilut
clothe
Partzuf
MA
and
BON
of
AK
from
Tabur
down
and
receive
their
abundance
from
the
level
of
MA
of
Partzuf
MA
and
BON
of
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
(see
Item
139).
158)
This
does
not
mean
that
each
of
the
five
Partzufim
of
Atzilut
clothes
its
corresponding
phase
in
AK.
This
is
impossible,
since
the
five
Partzufim
of
AK
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
aims
to
its
corresponding
phase
in
the
five
Partzufim
of
AK,
from
which
it
receives
its
abundance
(see
the
book
Ha’Ilan,
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
in
Item
141
that
raising
MAN
from
the
lower
ones
is
required,
when
the
completion
of
the
ten
Sefirot
of
the
second
kind
are
given
to
them,
which
suffices
for
the
Gufim,
as
well.
There
are
three
discernments
in
these
MAN
that
the
lower
ones
raise.
When
they
raise
MAN
from
the
coarseness
of
phase
two,
ten
Sefirot
at
the
level
of
Bina
emerge,
called
“the
level
of
SAG.”
These
are
Mochin
of
light
of
Neshama.
When
they
raise
MAN
from
the
coarseness
of
phase
three,
ten
Sefirot
at
the
level
of
Hochma
emerge,
called
“the
level
of
AB.”
These
are
Mochin
of
the
light
of
Haya.
When
they
raise
MAN
from
the
coarseness
of
phase
four,
ten
Sefirot
at
the
level
of
Keter
emerge,
called
“the
level
of
Galgalta.”
These
are
Mochin
of
the
light
of
Yechida
(see
Item
29).
160)
Know
that
the
lower
ones
that
are
suitable
for
raising
MAN
are
only
considered
NRN
[Nefesh,
Ruach,
Neshama]
of
the
righteous,
which
are
already
incorporated
in
BYA
and
can
raise
MAN
to
ZON
of
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
ascended
there,
and
the
level
of
ten
Sefirot
emerges,
according
to
the
measure
of
coarseness
of
the
MAN
that
they
raised.
If
it
is
from
phase
two,
it
is
at
the
level
of
Neshama;
if
it
is
from
phase
three,
it
is
the
level
of
Haya.
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
of
Atzilut,
which
impart
these
Mochin
upon
the
NRN
of
the
righteous
that
raised
these
MAN
from
BYA.
The
rule
is
that
any
initiation
of
Mochin
comes
only
from
Ein
Sof,
and
no
degree
can
raise
MAN
or
receive
abundance
except
from
its
adjacent
upper
one.
161)
This
tells
you
that
it
is
impossible
for
the
lower
ones
to
receive
anything
from
ZON
of
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
of
the
righteous
can
only
receive
them
from
their
adjacent
upper
one,
which
are
ZON
of
Atzilut.
Hence,
the
Mochin
must
cascade
through
the
upper
worlds
and
Partzufim
until
they
reach
the
ZON,
which
then
give
to
the
NRN
of
the
righteous.
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
abundance
that
traverses
the
upper
ones
until
it
reaches
the
NRN
of
the
righteous
remains
in
each
degree
it
had
traversed.
Thus,
all
the
degrees
grow
because
of
the
abundance
that
they
pass
onto
the
NRN
of
the
righteous.
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
improve
their
actions
and
raise
MAN
and
extend
abundance,
all
the
worlds
and
degrees
through
which
the
abundance
passed
grow
and
ascend
because
of
the
abundance
that
they
pass.
When
they
corrupt
their
actions
once
more,
the
MAN
is
spoiled
and
the
Mochin
depart
the
higher
degrees,
too,
since
the
transference
of
abundance
from
them
to
the
lower
ones
stops
and
they
descend
once
more
to
their
permanent
state
as
in
the
beginning.
163)
Now
we
shall
explain
the
order
of
the
ascents
of
the
five
Partzufim
of
Atzilut
to
the
five
Partzufim
of
AK,
and
the
three
worlds
BYA
to
YESHSUT
and
ZON
of
Atzilut,
beginning
with
their
constant
state
up
to
the
level
that
can
be
reached
during
the
6,000
years
before
the
end
of
correction.
Overall,
they
are
only
three
ascents,
but
they
divide
into
many
details.
The
constant
state
of
the
worlds
AK
and
ABYA
has
already
been
explained
above:
The
first
Partzuf
that
was
emanated
after
the
first
restriction
is
Partzuf
Galgalta
of
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
(see
Items
27,
31).
It
is
circled
by
the
surroundings
of
AK
from
Ein
Sof,
whose
magnitude
is
infinite
and
immeasurable
(see
Item
32).
Just
as
Ein
Sof
surrounds
it,
it
clothes
within
it,
and
it
is
called
“the
line
of
Ein
Sof.”
164)
Within
MA
and
BON
of
AK
lies
Partzuf
TNHYM
of
AK,
called
Nekudot
of
SAG
of
AK
(Item
63,
66).
During
the
second
restriction,
the
ending
Malchut,
which
stood
above
the
point
of
this
world,
ascended
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”
(see
Item
68).
These
Sefirot
from
the
Chazeh
down
of
Partzuf
Nekudot
of
SAG
of
AK
that
remained
below
the
Parsa
became
a
place
for
the
three
worlds
BYA:
The
two
thirds
of
Tifferet
through
the
Chazeh
became
the
place
of
the
world
of
Beria;
NHY
became
the
place
of
the
world
of
Yetzira;
and
Malchut,
the
place
of
the
world
of
Assiya
(see
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
of
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
of
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.
It
has
already
been
explained
(Item
138)
that
in
that
state
there
is
only
state
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
down,
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
(see
Item
32).
166)
Hence,
overall,
there
are
three
ascents
to
complete
the
worlds
in
the
three
levels,
Neshama,
Haya,
Yechida,
which
they
lack.
These
ascents
depend
on
the
lower
ones’
raising
of
MAN.
The
first
ascent
is
when
the
lower
ones
raise
MAN
from
coarseness
of
phase
two.
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
dot
of
Shuruk
(see
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
traverse
the
Partzufim
of
Atzilut,
each
of
the
five
Partzufim
of
Atzilut
receives
Mochin
of
Bina
and
Neshama,
called
Mochin
of
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
Partzufim
of
AK,
to
the
extent
of
the
Mochin
that
they
achieved.
168)
Thus,
when
Partzuf
Atik
of
Atzilut
obtained
these
Mochin
of
Bina,
it
rises
and
clothes
Partzuf
Bina
of
AK,
opposite
the
level
of
SAG
of
Partzuf
Galgalta
of
AK,
from
which
it
receives
its
state
of
Neshama
of
Yechida
of
AK,
which
shines
for
his
ZAT,
too.
When
the
Mochin
come
to
Partzuf
AA
of
Atzilut,
it
ascends
and
clothes
the
Rosh
of
Atik
of
the
constant
state,
opposite
the
level
of
SAG
of
Partzuf
AB
of
AK,
from
which
it
receives
the
state
of
Neshama
of
Haya
of
AK,
which
shines
for
its
ZAT.
When
the
Mochin
come
to
Partzuf
AVI
of
Atzilut,
it
ascends
and
clothes
the
constant
GAR
of
AA,
opposite
the
level
of
Bina
of
SAG
of
AK,
from
which
it
receives
the
state
of
Neshama
of
Neshama
of
AK,
which
shines
to
their
ZAT,
too.
And
when
these
Mochin
come
to
YESHSUT
and
ZON
of
Atzilut,
they
ascend
and
clothe
the
constant
AVI,
opposite
the
level
of
Bina
of
Partzuf
MA
and
BON
of
AK,
from
which
they
receive
the
state
of
Neshama
of
Nefesh
Ruach
of
AK.
Then
the
NRN
of
the
righteous
receive
the
Mochin
of
Neshama
of
Atzilut.
When
the
Mochin
come
to
the
Partzufim
of
the
world
of
Beria,
the
world
of
Beria
ascends
and
clothes
Nukva
of
Atzilut,
from
which
it
receives
the
state
of
Nefesh
of
Atzilut.
And
when
the
Mochin
come
to
the
world
of
Yetzira,
it
ascends
and
clothes
the
constant
world
of
Beria,
from
which
it
receives
the
state
of
Neshama
and
GAR
of
Beria.
When
the
Mochin
come
to
the
world
of
Assiya,
it
ascends
and
clothes
the
world
of
Yetzira,
from
which
it
receives
the
state
of
Mochin
of
VAK
in
Yetzira.
Thus
we
have
explained
the
first
ascent
that
each
Partzuf
in
ABYA
obtained
by
the
MAN
of
phase
two,
which
the
lower
ones
raised
(see
the
book
Ha’Ilan,
Image
no.
7).
169)
The
second
ascent
occurs
when
the
lower
ones
raise
MAN
from
coarseness
of
phase
three.
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
of
Atzilut,
it
ascended
and
clothed
the
GAR
of
Partzuf
Hochma
of
AK,
called
AB
of
AK,
opposite
the
level
of
AB
of
Galgalta
of
AK,
from
which
it
receives
the
light
of
Haya
of
Yechida.
When
the
Mochin
reach
Partzuf
AA
of
Atzilut,
it
rises
and
clothes
GAR
of
SAG
of
AK,
opposite
the
level
of
AB
of
Partzuf
AB
of
AK,
from
which
it
receives
the
light
of
Haya
of
Haya
of
AK.
When
the
Mochin
reach
the
Partzufim
AVI
of
Atzilut,
they
rise
and
clothe
the
constant
GAR
of
Atik,
opposite
the
level
of
AB
of
Partzuf
SAG
of
AK,
from
which
they
receive
the
light
of
Haya
of
Neshama
of
AK,
which
shines
for
the
ZAT
and
the
Gufim,
as
well.
When
the
Mochin
reach
YESHSUT
of
Atzilut,
they
rise
and
clothe
the
constant
GAR
of
AA,
opposite
the
level
of
AB
of
MA
of
AK,
from
which
they
receive
the
light
of
Haya
of
MA
of
AK.
When
the
Mochin
reach
ZON
of
Atzilut,
they
rise
to
GAR
of
AVI,
opposite
the
level
of
AB
of
BON
of
AK,
from
which
they
receive
the
light
of
Haya
of
BON
of
AK.
Also,
they
receive
the
souls
of
the
righteous
from
ZON.
When
the
Mochin
reach
the
world
of
Beria,
it
rises
and
clothes
ZA
of
Atzilut,
from
which
it
receives
the
state
of
Ruach
of
Atzilut.
When
the
Mochin
reach
the
world
of
Yetzira,
Yetzira
ascends
and
clothes
Nukva
of
Atzilut
and
receives
from
it
the
light
of
Nefesh
of
Atzilut.
When
the
Mochin
reach
the
world
of
Assiya,
it
rises
and
clothes
the
world
of
Beria
and
receives
from
it
the
state
of
GAR
and
Neshama
of
Beria.
At
that
time,
the
world
of
Assiya
is
completed
with
the
full
NRN
of
BYA.
Thus
we
have
explained
the
second
ascent
of
each
Partzuf
of
the
Partzufim
ABYA
that
ascended
and
grew
by
the
MAN
of
phase
three,
which
the
NRN
of
the
righteous
raised
(see
the
book
Ha’Ilan,
Image
no.
8).
171)
The
third
ascent
is
when
the
lower
ones
raise
MAN
from
coarseness
of
phase
four.
At
that
time
the
AHP
of
the
level
of
Keter
of
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.
When
these
Mochin
traverse
the
Partzufim
ABYA,
each
Partzuf
rises,
grows,
and
clothes
its
upper
one
according
to
the
measure
of
that
Mochin.
172)
Thus,
when
the
Mochin
reach
Partzuf
Atik
of
Atzilut,
it
rises
and
clothes
the
GAR
of
Partzuf
Galgalta
of
AK
and
receives
its
light
of
Yechida
of
Yechida
from
there.
When
the
Mochin
reach
Partzuf
AA
of
Atzilut,
it
rises
and
clothes
GAR
of
Partzuf
AB
of
AK
and
receives
the
light
of
Yechida
of
Haya
of
AK
from
there.
When
the
Mochin
reach
Partzuf
AVI
of
Atzilut,
they
rise
and
clothe
GAR
of
SAG
of
AK
and
receive
the
light
of
Yechida
of
Neshama
of
AK
from
there.
When
the
Mochin
reach
Partzuf
YESHSUT,
they
rise
and
clothe
the
GAR
of
MA
of
AK
and
receive
the
light
of
Yechida
of
MA
of
AK
from
there.
When
the
Mochin
reach
ZON
of
Atzilut,
they
rise
and
clothe
GAR
of
BON
of
AK
and
receive
the
light
of
Yechida
of
BON
of
AK
from
there.
Then
the
NRN
of
the
righteous
receive
the
light
of
Yechida
from
ZON
of
Atzilut.
When
the
Mochin
reach
the
world
of
Beria,
it
rises
and
clothes
Partzuf
YESHSUT
of
Atzilut
and
receives
from
there
Neshama
of
Atzilut.
When
the
Mochin
reach
the
world
of
Yetzira,
it
rises
and
clothes
Partzuf
ZA
of
Atzilut
and
receives
from
it
the
state
of
Ruach
of
Atzilut.
When
the
Mochin
reach
the
world
of
Assiya,
it
rises
and
clothes
Nukva
of
Atzilut
and
receives
the
state
of
light
of
Nefesh
of
Atzilut
from
her
(see
the
book
Ha’Ilan,
Image
no.
9).
173)
It
turns
out
that
now,
during
the
third
ascent,
the
five
Partzufim
of
Atzilut
have
each
been
completed
with
three
levels,
Neshama,
Haya,
Yechida
from
AK,
which
they
lacked
in
the
constant
state.
It
is
therefore
considered
that
the
five
Partzufim
of
Atzilut
ascended
and
clothed
the
five
Partzufim
of
AK,
each
in
its
corresponding
phase
in
the
Partzufim
of
AK.
Also,
the
NRN
of
the
righteous
received
the
GAR
they
lacked,
and
the
three
worlds
BYA
that
were
under
Parsa
of
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
of
Atzilut,
and
have
NRN
of
Atzilut,
where
the
light
of
Hochma
shines
in
their
Hassadim.
174)
We
should
know
that
the
NRN
of
the
righteous
permanently
clothe
only
the
Partzufim
BYA
below
the
Parsa:
Nefesh
clothes
the
ten
Sefirot
of
Assiya;
Ruach—the
ten
Sefirot
of
Yetzira;
and
Neshama—the
ten
Sefirot
of
Beria.
It
turns
out
that
although
they
receive
from
ZON
of
Atzilut,
it
still
reaches
them
only
through
the
Partzufim
BYA,
which
clothe
over
them.
Thus,
the
NRN
of
the
righteous,
too,
rise
along
with
the
ascents
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
of
the
righteous
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
phase.
Even
the
NRN
of
the
righteous
are
only
considered
VAK.
Although
they
have
GAR
of
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,
although
there
is
GAR
in
the
Roshim
of
the
Partzufim
of
Atzilut,
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
righteous
raise.
Yet,
these
Mochin
can
only
be
received
in
the
Partzufim
through
the
ascent
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
(see
Item
142).
Hence,
the
five
Partzufim
of
Atzilut
cannot
receive
Neshama,
Haya,
and
Yechida
of
AK,
except
when
they
rise
and
clothe
them.
Likewise,
NRN
and
the
three
worlds
BYA
cannot
receive
NRN
of
Atzilut
except
when
they
ascend
and
clothe
YESHSUT
and
ZON
of
Atzilut,
since
these
AHP
of
the
second
kind,
which
belong
to
ZAT,
and
expand
from
above
downward
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
of
Atzilut,
their
constant
place,
from
Parsa
downward,
remains
utterly
vacant
of
any
light
of
Kedusha.
And
there
is
a
difference
there
between
from
the
Chazeh
and
above
of
the
world
of
Yetzira,
and
from
its
Chazeh
and
below.
This
is
because
it
has
been
explained
above
that
from
the
Chazeh
of
the
world
of
Yetzira
and
below
it
is
the
permanent
place
of
the
shells
(see
Item
149).
But
because
of
the
flaw
of
the
sin
of
Adam
HaRishon,
the
bottom
four
of
Yetzira
of
Kedusha
and
the
ten
Sefirot
of
Assiya
of
Kedusha
descended
and
clothed
there
(see
Item
156).
Hence,
during
the
ascents
of
BYA
to
Atzilut,
there
is
neither
Kedusha
nor
shells
from
the
Chazeh
of
Yetzira
upward.
But
from
the
Chazeh
of
Yetzira
downward,
there
are
shells,
as
this
is
their
section.
176)
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
(see
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
do
not
grow
by
the
lower
ones
and
are
hence
not
flawed
by
them.
177)
Do
not
wonder
about
AA
of
BON
being
considered
Keter
of
Atzilut,
and
AVI
as
AB
(see
Item
130).
This
is
because
AA
is
the
bottom
half
of
Keter
of
BON,
and
AVI
are
the
bottom
half
of
HB
of
Nekudim.
Hence,
its
corresponding
phase
of
AA
in
AK
should
have
been
Partzuf
Keter
of
AK,
and
the
phase
corresponding
AVI
in
AK
should
have
been
AB
of
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
upon
them.
Hence,
all
these
discernments
in
the
ascents,
which
mean
obtaining
Mochin
from
the
upper
one,
are
discerned
only
in
the
males,
which
are
the
Partzufim
of
MA.
Since
AA
of
MA
has
nothing
of
the
state
of
Keter,
but
only
the
level
of
Hochma,
and
AVI
of
MA
have
nothing
of
the
state
of
Hochma,
but
only
the
level
of
Bina
(see
Item
126),
it
is
considered
that
their
corresponding
phase
in
AK
is
AB
of
AK
to
AA,
and
SAG
of
AK
to
AVI,
and
Partzuf
Keter
of
AK
relates
only
to
Atik,
which
took
the
whole
of
the
level
of
Keter
of
MA.
178)
You
should
also
discern
in
the
above
said,
that
the
ladder
of
degrees
as
they
are
in
the
permanent
Mochin
never
changes
because
of
all
these
ascents.
After
all,
it
has
been
explained
(Item
161)
that
the
reason
for
all
these
ascents
was
that
the
NRN
of
the
righteous,
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.
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
of
AA,
clothing
Chazeh
of
AA
downward,
then
AA,
too,
ascended
one
degree
above
his
constant
state
from
Peh
of
Atik
downward,
clothing
GAR
of
Atik.
Following
him,
all
his
internal
degrees
rose,
too:
His
HGT
ascended
to
the
place
of
the
constant
GAR,
and
his
from
the
Chazeh
to
Tabur
ascended
to
the
place
of
the
constant
HGT,
and
his
from
Tabur
down
ascended
to
the
place
from
the
Chazeh
through
Tabur.
Accordingly,
ZON,
which
ascended
to
the
place
from
the
Chazeh
through
Tabur
of
the
constant
AA,
is
still
below
Tabur
of
AA.
This
is
because
at
that
time,
the
below
Tabur
of
AA
had
already
ascended
to
the
place
from
the
Chazeh
to
Tabur
(see
the
book
Ha’Ilan,
Image
no.
4,
where
you
will
see
the
ascents
of
ZON
in
the
constant
state
of
the
five
Partzufim
of
Atzilut,
which
rise
and
clothe
during
the
obtainment
of
Neshama
to
GAR
of
YESHSUT
that
stand
from
Peh
of
AVI
downward,
which
stand
from
Chazeh
of
AA
downward).
However,
all
the
Partzufim
of
Atzilut
rise
at
that
time
(see
the
book
Ha’Ilan,
Image
no.
7).
For
this
reason,
you
will
find
that
there
the
ZON
still
clothes
YESHSUT
from
the
Peh
down,
atop
from
Chazeh
of
AVI
downward,
atop
from
Tabur
of
AA
downward.
Thus,
the
ladder
of
degrees
has
not
changed
at
all
by
the
ascent.
And
it
is
likewise
in
all
the
ascents
(see
the
book
Ha’Ilan,
Image
no.
3
through
the
end
of
the
book).
179)
We
should
also
know
that
even
after
the
ascent
of
the
Partzufim,
they
leave
their
entire
degree
in
the
constant
place
or
in
the
place
where
they
were
in
the
beginning,
since
there
is
no
absence
in
the
spiritual
(see
Item
96).
Thus,
when
GAR
of
AVI
rise
to
GAR
of
AA,
GAR
of
AVI
still
remain
in
the
permanent
place
from
Peh
of
AA
down.
And
YESHSUT
rise
atop
the
HGT
of
the
raised
AVI
and
receive
from
the
actual
GAR
of
AVI,
which
were
there
prior
to
the
ascent.
Moreover,
it
is
considered
that
there
are
three
degrees
together
there.
The
raised
GAR
of
AVI
stand
at
the
place
of
the
constant
GAR
of
AA,
and
bestow
upon
their
constant
place
from
Peh
of
AA
downward,
where
YESHSUT
are
now
present.
Thus,
GAR
of
AA
and
AVI
and
YESHSUT
illuminate
at
the
same
time
in
the
same
place.
This
is
also
the
manner
with
all
the
Partzufim
of
AK
and
ABYA
during
the
ascents.
For
this
reason,
when
a
Partzuf
ascends,
we
should
always
note
the
meaning
of
the
ascent
with
respect
to
the
upper
ones
in
their
constant
state,
and
its
value
toward
the
upper
ones,
who
also
ascended
by
one
degree.
(Examine
all
that
in
the
book
Ha’Ilan.
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
ascents
of
ZA
by
the
value
of
the
five
constant
Partzufim
of
Atzilut.
In
Images
7-9
you
will
find
the
three
ascents
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
ascents
of
all
five
Partzufim
of
AK
in
relation
to
the
line
of
the
permanent
Ein
Sof.)
The
Division
of
each
Partzuf
to
Keter
and
ABYA
180)
We
should
know
that
the
general
and
the
particular
are
equal,
and
all
that
is
discerned
in
the
general
is
also
present
in
its
details,
and
even
in
the
smallest
detail
that
can
be.
Also,
reality
as
a
whole
is
discerned
as
the
five
worlds
AK
and
ABYA,
where
the
world
of
AK
is
considered
the
Keter
of
the
worlds,
and
the
four
worlds
ABYA
are
regarded
as
HB
and
ZON
(see
Item
3).
Similarly,
there
is
not
a
single
element
in
all
four
worlds
ABYA
that
does
not
comprise
these
five:
The
Rosh
of
each
Partzuf
is
considered
its
Keter,
corresponding
to
the
world
of
AK;
and
the
Guf,
from
the
Peh
to
the
Chazeh
is
considered
its
Atzilut.
From
the
place
of
the
Chazeh
through
the
Tabur,
it
is
considered
its
Beria,
and
from
the
Tabur
down
to
its
Sium
Raglin,
it
is
considered
its
Yetzira
and
Assiya.
181)
You
should
know
that
there
are
many
appellations
to
the
ten
Sefirot
KHB,
HGT,
NHYM.
Sometimes
they
are
called
GE
and
AHP,
or
KHB
and
ZON,
or
NRNHY,
or
the
tip
of
the
Yod
and
the
four
letters
Yod-Hey-Vav-Hey,
or
simple
HaVaYaH
and
AB,
SAG,
MA,
and
BON,
being
the
four
kinds
of
fillings
in
HaVaYaH.
The
filling
of
AB
is
Yod,
Hey,
Viv,
Hey
[Yod
replaces
the
Aleph
in
the
Vav];
the
filling
of
SAG
is
Yod,
Hey,
Vav,
Hey;
the
filling
of
MA
is
Yod,
He,
Vav,
He
[Aleph
replaces
the
Yod
in
the
Heys];
the
filling
of
BON
is
Yod,
Heh,
Vv,
Heh
[Hey
replaces
the
Yod
in
the
Heys,
and
the
Aleph
is
removed
in
the
Vav].
They
are
also
called
AA,
AVI,
and
ZON.
AA
is
Keter,
Aba
is
Hochma,
Ima
is
Bina,
ZA
is
HGT
NHY,
and
the
Nukva
of
ZA
is
Malchut.
They
are
also
called
AK
and
ABYA,
or
Keter
and
ABYA.
Malchut
of
Keter
is
called
Peh,
Malchut
of
Atzilut
is
called
Chazeh,
Malchut
of
Beria
is
called
Tabur,
Malchut
of
Yetzira
is
called
Ateret
Yesod,
and
the
general
Malchut
is
called
Sium
Raglin.
182)
Know
that
you
should
always
distinguish
two
instructions
in
these
different
names
of
the
ten
Sefirot:
The
first
is
its
equality
to
the
Sefira
to
which
it
relates.
The
second
is
how
it
differs
from
that
Sefira
to
which
it
relates,
and
for
which
its
name
changed
in
the
specific
appellation.
For
example,
Keter
of
the
ten
Sefirot
of
direct
light
is
Ein
Sof,
and
each
Rosh
of
a
Partzuf
is
also
called
Keter.
Similarly,
all
five
Partzufim
of
AK
are
called
Keter,
too.
Partzuf
Atik
is
also
called
Keter,
and
AA
is
also
called
Keter.
Hence,
we
should
consider
this:
If
they
are
all
Keter,
why
do
their
names
change
to
be
called
by
these
appellations?
Also,
if
they
all
relate
to
Keter,
should
they
not
be
equal
to
Keter?
In
one
sense,
they
are
all
equal
to
Keter,
as
they
are
considered
Ein
Sof,
for
the
rule
is
that
as
long
as
the
upper
light
has
not
clothed
in
a
vessel,
it
is
considered
Ein
Sof.
Hence,
all
five
Partzufim
of
AK
are
regarded
as
light
without
a
vessel
with
respect
to
the
world
of
correction,
since
we
have
no
perception
in
the
vessels
of
the
first
restriction.
Thus,
for
us,
its
lights
are
considered
Ein
Sof.
Also,
Atik
and
AA
de
Atzilut
are
both
considered
Keter
of
Nekudim.
Yet
in
a
different
sense
they
are
far
from
one
another,
since
Keter
of
direct
light
is
one
Sefira,
but
in
AK
it
contains
five
complete
Partzufim,
each
of
which
with
Rosh,
Toch,
Sof
(see
Item
142).
Also,
Partzuf
Atik
is
only
from
the
upper
half
of
Keter
of
Nekudim,
and
Partzuf
AA
is
from
the
bottom
half
of
Keter
of
Nekudim
(see
Item
129).
Similarly,
these
two
instructions
should
be
discerned
in
all
the
appellations
of
the
Sefirot.
183)
Know
that
the
specific
instruction
concerning
these
appellations
of
the
ten
Sefirot
named
Keter
and
ABYA
is
to
show
that
it
refers
to
the
division
of
the
ten
Sefirot
into
anterior
vessels
and
posterior
vessels,
made
because
of
the
second
restriction.
It
has
been
explained
above
(Item
60),
that
at
that
time,
the
ending
Malchut
ascended
to
the
place
of
Bina
of
Guf,
called
“Tifferet
at
the
place
of
the
Chazeh,”
ended
the
degree
there,
and
created
a
new
Sium
called
“the
Parsa
below
the
Atzilut”
(see
Item
68).
And
the
vessels
from
the
Chazeh
down
went
outside
of
Atzilut,
and
they
are
called
BYA.
The
two
thirds
of
Tifferet
from
Chazeh
to
Sium
are
called
Beria,
NHY
are
called
Yetzira,
and
Malchut
is
called
Assiya.
It
has
also
been
explained
that
for
this
reason,
each
degree
divided
into
anterior
vessels
and
posterior
vessels:
From
the
Chazeh
up
it
is
called
anterior
vessels,
and
from
the
Chazeh
down
it
is
called
posterior
vessels.
184)
Hence,
this
discernment
of
the
Parsa
at
the
place
of
the
Chazeh
splits
the
degree
into
four
special
phases,
called
ABYA:
Atzilut—through
the
Chazeh,
and
BYA—from
the
Chazeh
down.
The
beginning
of
the
distinction
is
in
AK
itself.
But
there,
the
Parsa
descended
to
its
Tabur
(see
Item
68);
hence
its
phase
of
Atzilut
is
the
AB
SAG
that
end
above
its
Tabur.
From
its
Tabur
down
is
its
BYA,
where
there
are
the
two
Partzufim
MA
and
BON
in
it.
This
is
how
the
five
Partzufim
of
AK
divide
into
ABYA
by
the
force
of
the
Sium
of
the
second
restriction,
called
Parsa:
Galgalta
is
the
Rosh,
AB
SAG
through
its
Tabur
are
Atzilut,
and
the
MA
and
BON
from
its
Tabur
down
is
BYA.
185)
Similarly,
all
five
Partzufim
of
the
world
of
Atzilut
divide
into
their
own
Keter
and
ABYA:
AA
is
the
Rosh
of
the
whole
of
Atzilut.
Upper
AVI,
which
are
AB,
clothing
from
the
Peh
of
AA
down
to
the
Chazeh,
are
Atzilut.
There,
at
the
point
of
Chazeh,
stands
the
Parsa,
which
ends
the
phase
of
Atzilut
of
the
world
of
Atzilut.
YESHSUT,
which
are
SAG,
clothing
from
the
Chazeh
of
AA
to
its
Tabur,
are
Beria
of
Atzilut.
ZON,
which
are
MA
and
BON
that
clothe
from
the
Tabur
of
AA
to
the
Sium
of
Atzilut,
are
Yetzira
and
Assiya
of
Atzilut.
Thus,
the
world
of
Atzilut,
too,
in
its
five
Partzufim,
divided
into
Rosh
and
ABYA,
as
do
the
five
Partzufim
of
AK.
But
here
the
Parsa
stands
at
its
place
in
the
Chazeh
of
AA,
which
is
its
true
place
(see
Item
127).
186)
However,
in
the
worlds
in
general,
all
three
Partzufim
Galgalta,
AB,
SAG
of
AK
are
regarded
as
the
general
Rosh.
And
the
five
Partzufim
of
the
world
of
Atzilut,
clothing
from
the
Tabur
of
AK
down
to
the
general
Parsa,
being
the
Parsa
that
was
made
at
the
Chazeh
of
Nekudot
of
SAG
(see
Item
66),
are
the
general
Atzilut.
And
from
the
Parsa
down
stand
the
three
general
worlds
BYA
(Items
67-68).
187)
In
this
very
way,
each
particular
degree
in
each
of
the
worlds
ABYA
is
divided
into
Rosh
and
ABYA,
even
the
phase
of
Malchut
of
Malchut
of
Assiya,
because
Rosh
and
Guf
are
discerned
in
it.
The
Guf
is
divided
into
Chazeh,
Tabur,
and
Sium
Raglin;
the
Parsa
below
the
Atzilut
of
that
degree
stands
at
its
Chazeh
and
ends
the
Atzilut.
From
the
Chazeh
to
the
Tabur,
it
is
considered
the
Beria
of
the
degree,
which
the
point
of
the
Tabur
concludes.
From
the
Tabur
down
to
its
Sium
Raglin,
it
is
considered
Yetzira
and
Assiya
of
the
degree.
With
respect
to
the
Sefirot,
HGT
through
the
Chazeh
are
considered
Atzilut,
the
two
bottom
thirds
of
Tifferet
from
the
Chazeh
to
the
Tabur
are
considered
Beria,
NHY
is
Yetzira,
and
Malchut
is
Assiya.
188)
For
this
reason,
the
Rosh
of
each
degree
is
attributed
to
the
phase
of
Keter
or
Yechida
or
Partzuf
Galgalta.
The
Atzilut
in
it,
from
the
Peh
to
the
Chazeh,
is
attributed
to
Hochma,
to
the
light
of
Haya,
or
to
Partzuf
AB.
The
Beria
in
it,
from
the
Chazeh
to
the
Tabur,
is
attributed
to
Bina,
to
the
light
of
Neshama,
or
to
Partzuf
SAG.
The
Yetzira
and
Assiya
in
it,
from
the
Tabur
down,
are
attributed
to
ZON,
to
the
lights
Ruach
Nefesh,
or
to
Partzuf
MA
and
BON.
Examine
the
book
Ha’Ilan,
from
Image
no.
3
onward,
and
you
will
see
how
each
Partzuf
is
divided
by
these
phases.