Preface to the Sulam [Ladder] Commentary

Ten Sefirot

1) First, we must know the names of the ten Sefirot: KHB, HGT, NHYM. These are acronyms for Keter, Hochma, Bina, Hesed, Gevura, Tifferet, Netzah, Hod, Yesod, Malchut. These are also the ten coverings of His light, established so the lower ones can receive His light.

This is like the light of the sun, which is impossible to look at unless through a darkened glass that diminishes its light and makes it suitable for the eyes’ ability to see. Similarly, had His light not been covered by these ten coverings, called “ten Sefirot,” in which each lower one further covers His light, the lower ones would have been unable to obtain it.

2) These ten Sefirot are the ten holy names in the Torah: The name Eheyeh [pronounced Ekyeh] is the Sefira Keter, the name Yah [pronounced Koh] is the Sefira Hochma, and the name HaVaYaH with punctuation of Elokim is Bina. The name El [pronounced Kel] is Hesed; the name Elohim [pronounced Elokim] is Gevura; and the name HaVaYaH with punctuation of Shvah, Holam, Kamatz is Tifferet. The name Tzvaot [pronounced Tzakot] is Netzah and Hod; the name Shadai [pronounced Shadi] is Yesod; and the name Adonai [pronounced Adni] is Malchut (The Zohar, VaYikra, Items 157-163, 166-177).

3) Although we count ten Sefirot, there are no more than five phases in them. These are called Keter, Hochma, Bina, Tifferet, Malchut, and their content is clearly explained in the “Preface to the Wisdom of Kabbalah” from its beginning to Item 7. Read it there because there is no need to repeat it here, but these are the foundations of the wisdom. The reason we count ten Sefirot is because the Sefira Tifferet contains six Sefirot, called Hesed, Gevura, Tifferet, Netzah, Hod, Yesod, which makes them ten. To understand this, see “Introduction of The Book of Zohar,” “Mirrors of the Sulam” (p 5).

These five phases KHB TM are discerned in every emanated and in every creature in all the worlds—the five worlds called Adam Kadmon, Atzilut, Beria, Yetzira, Assiya, which correspond to the five phases KHB TM—and in the smallest item in reality. We discern that the Rosh [head] in it is Keter [crown], from its Rosh to Chazeh [chest] it is Hochma, from Chazeh to Tabur [navel] it is Bina, and from Tabur down it is Tifferet and Malchut. The meaning of the five worlds is explicated in the “Preface to the Wisdom of Kabbalah” (Items 6-10).

Why Tifferet Includes HGT NHY

4) When the five phases KHB TM emerged, they were incorporated in one another in such a way that each of them contained KHB TM. However, in the Sefira Tifferet, the level of the Sefirot descended from being GAR; hence, the names of the KHB TM included in it changed to HGT NH and Yesod, which contains them. Therefore, when we say that Tifferet contains six Sefirot, it is not because of its merit over the first three Sefirot. On the contrary, it is the lack of light of GAR in it that caused the five phases KHB TM in it to receive different names: HGT NH.

Thus, Hesed is Keter, Gevura is Hochma, and Tifferet is Bina, Netzah is Tifferet, and Hod is Malchut. The Sefira Yesod is added to them, but it is not an additional phase to the five phases. Rather, it is only a container that contains all five Sefirot HGT NH within it. Also, they are always called VAK, which is an acronym for Vav Ktzavot [six edges], which are these six Sefirot HGT NHY. Since this descent of the five phases to HGT NHY occurred only in ZA, we attribute the five changed phases only to ZA.

Light and Vessel

5) It is impossible to have light in all the worlds without a vessel. The matter of the spiritual vessel is explained in the “Preface to the Wisdom of Kabbalah,” Items 3-4. Initially, there was only one vessel in the ten Sefirot—Malchut. The reason why we say that there are five phases KHB TM is that they are all parts of Malchut, called phase four. This means that they are arranged by their proximity to the completion of the vessel, which is Malchut, called phase four (as written in the “Preface to the Wisdom of Kabbalah,” Item 5).

But after the first restriction, a screen was installed in the vessel of Malchut, which stops the upper light from dressing in it. Hence, when the upper light reaches the screen, the screen strikes it and repels it. This striking is called “coupling by striking of the upper light with the screen in the vessel of Malchut,” and the repelled light is called “ten Sefirot of reflected light.”

This is so because the repelled light rises from below upward and clothes the ten Sefirot in the upper light, called “ten Sefirot of direct light.” New vessels were made of this reflected light, to clothe the upper light instead of Malchut, which had been restricted so as not to receive light. The content of those new vessels, called “ten Sefirot of reflected light,” is explained in the “Preface to the Wisdom of Kabbalah,” Items 14-26.

Rosh-Toch-Sof, Peh-Tabur-Sium Raglin

6) Because of the new vessels of reflected light, each Partzuf has three parts called Rosh, Toch, Sof [Head, Interior, End]. It has been explained that by the force of the screen that stops the light from reaching Malchut, there was a coupling by striking with the light, which produced the ten Sefirot of reflected light and clothed the ten Sefirot of direct light in the upper light.

These ten Sefirot of direct light and reflected light are called “ten Sefirot of Rosh.” However, these ten Sefirot of reflected light, which emerged from the screen upward and clothe the ten Sefirot of direct light, are still not actual vessels. This is because the name vessel indicates the coarseness in it, that is, the force of judgment in the screen, which prevents the clothing of the light in Malchut.

There is a rule that the force of judgment operates only from the place of the emergence of the judgment downward, and not from the place of the emergence of the judgment upward. Since the ten Sefirot of reflected light emerged from the screen upward, the force of judgment is not apparent in the reflected light and is unfit to be a vessel. For this reason, these ten Sefirot of reflected light are called Rosh, meaning a root for the vessels, and not actual vessels.

And Malchut, in which the screen for the coupling by striking had been established, is therefore called Peh [mouth]. This implies that as in a corporeal mouth, letters are made through a coupling by striking of the five outlets of the mouth. The spiritual Peh contains a coupling by striking to produce ten Sefirot of reflected light, being the five phases KHB TM, which are the vessels for the ten Sefirot of direct light, and vessels are called letters. Thus, the ten Sefirot of Rosh have been explained.

7) Thus, the ten Sefirot of direct light and ten Sefirot of reflected light had to expand from the screen downward, at which time the ten Sefirot of reflected light became vessels that receive and clothe the ten Sefirot of direct light. This is because now there is a screen over the ten Sefirot of reflected light. For this reason, its thickness controls the ten Sefirot of reflected light, and by that the vessels were made.

Also, these ten Sefirot, which are actual vessels, are called Toch and Guf [body]; they are the very insides and the Guf of the Partzuf. And Malchut of the Toch is called Tabur [navel/center], as in the phrase, “the Tabur of the land,” referring to the center and the middle. This indicates that the Malchut of Toch is the central Malchut, and it is from her reflected light that the actual vessels of the Guf were made.

It can also be said that Tabur comes from the words Tov Ohr [good light], indicating that thus far the light is good, as it is dressed in vessels that are suitable to receive it. Thus we have explained the ten Sefirot of Toch through the Tabur.

8) We find two phases in the Malchut of Rosh: 1. The ending Malchut: the screen’s detaining of the upper light from clothing in the vessel of Malchut. 2. The coupling Malchut: Had it not been for the coupling of the upper light with the screen through a coupling by striking, which raises reflected light to clothe the upper light, there would have been no vessels of reception in the upper light, and there would be no light in reality, since there is no light without a vessel.

But in Malchut of the Rosh, these two phases are only two roots. The ending Malchut is the root of the Malchut that ends the degree, and the coupling Malchut is the root of the clothing of light in the vessels.

These two actions appeared and occurred in the Guf of the Partzuf: From Peh to Tabur, the coupling Malchut shows its strength there, where the upper light is clothed in vessels. From Tabur down, the ending Malchut shows its strength and produces ten Sefirot of the Sium [ending]. Each Sefira emerges with illumination of only reflected light, without the upper light. When it reaches the Malchut of these ten Sefirot of Sium, the entire Partzuf ends, since this Malchut is the ending Malchut, which does not receive anything. Hence, the expansion of the Partzuf ends in it.

And we call this Malchut, Malchut of Sium Raglin, which cuts the light and ends the Partzuf. And these ten Sefirot of Sium that expand from the Tabur down to its Sium Raglin are called “ten Sefirot of Sof” [end], and they are all parts of the Malchut of Sof and Sium. Also, when we say that there is only reflected light in them, it does not mean that they have no direct light at all. Rather, it means that they do have some illumination of direct light, but it is considered VAK without a Rosh, and see the “Preface to the Wisdom of Kabbalah,” Items 50-53.

Chazeh

9) Thus far we have discussed the Partzufim [pl. of Partzuf] of Adam Kadmon. But in the Partzufim of the world of Atzilut, another Sium was added in the ten Sefirot of Toch: Malchut of Toch, called Tabur, rose to Bina of the ten Sefirot of Toch and ended the ten Sefirot of the degree of Toch there. This Sium is called Chazeh, and the Parsa has been set there.

This means that the new Sium that was made by the ascent of Malchut to Bina at the place of the Chazeh is called Parsa, as in the firmament that separates the higher water—Keter and Hochma that remained in the Toch degree—from Bina and TM, which departed from the degree of ten Sefirot of Toch and became the degree of ten Sefirot of Sof.

For this reason, the ten Sefirot of Toch divided into two degrees: From Peh to Chazeh it is considered ten Sefirot of Toch, Atzilut, GAR of the Guf. From the Chazeh down to Tabur, it is considered ten Sefirot of Sof, Beria, VAK without a Rosh, like the ten Sefirot of Sof. On the matter of the ascent of Malchut to Bina and the new Sium that was made in the middle of each degree (see below letters 15-16).

Inverse Relation from Vessels to Lights

10) There is always an inverse relation between lights and vessels. In the vessels, the order is that upper ones are the first to grow in a Partzuf. First, Keter comes to the Partzuf, then Hochma, then Bina, then Tifferet, and then Malchut. For this reason, we name the vessels KHB TM, that is, from above downward, because so is their order of appearance in the Partzuf.

But the lights are opposite. The order of the lights is that the lower ones enter the Partzuf first. The first to enter is the light of Nefesh, then the light of Ruach, then the light of Neshama, then the light of Haya, and then the light of Yechida.

Thus, in the beginning comes the light of Nefesh, which is the light of Malchut, the smallest of all the lights. And the last to come is the light of Yechida, the biggest of all the lights. This is why we always name the lights NRNHY, that is, from below upward, as this is their order of entering the Partzuf.

11) It therefore follows that while there is only one vessel in the Partzuf, which is necessarily the highest vessel—Keter—which is the first to emerge, the great light related to Keter, the light of Yechida, does not enter the Partzuf. Rather, the light that enters and clothes in vessel of Keter is the smallest light, the light of Nefesh.

When two vessels grow in the Partzuf, which are the bigger vessels—Keter and Hochma—the light of Ruach enters, too. In that state, the light of Nefesh descends from vessel of Keter to vessel of Hochma, and the light of Ruach clothes in vessel of Keter. Similarly, when the third vessel grows in the Partzuf—the vessel of Bina—the light of Neshama enters the Partzuf. In that state, the light of Nefesh descends from the vessel of Hochma to the vessel of Bina, the light of Ruach leaves the vessel of Keter and enters the vessel of Hochma, and the light of Neshama dresses in the vessel of Keter.

When a fourth vessel grows in the Partzuf, being the vessel of Tifferet, the light of Haya enters the Partzuf. In that state, 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.

When a fifth vessel grows in the Partzuf, the vessel of Malchut, all the lights enter their respective vessels. This is because then the light of Yechida is drawn into the Partzuf: The light of Nefesh descends from vessel of Tifferet to the vessel of Malchut, the light of Ruach descends from vessel of Bina and enters the vessel of Tifferet, the light of Neshama descends from vessel of Hochma and enters the vessel of Bina, and the light of Haya descends from vessel of Keter and comes into the vessel of Hochma, and the light of Yechida comes and clothes in the vessel of Keter.

12) You find that as long as not all five vessels KHB TM have grown in the Partzuf, the lights are not in their designated places. Moreover, they are in an inverted ratio, since if the vessel of Malchut—the smallest vessel—is lacking in the Partzuf, the light of Yechida—the biggest light—will be missing. If the two bottom vessels—Tifferet and Malchut—are missing, the two biggest lights—Haya and Yechida—will be missing. If the three bottom vessels—Bina, Tifferet, and Malchut—are missing, the three biggest lights—Neshama, Haya, and Yechida—will be missing, etc.

Thus, as long as not all five vessels KHB TM have grown in a Partzuf, there is an inverse relation between the vessels and the lights. If one light and one vessel are missing, the biggest light, the light of Yechida, will be missing. And it is the opposite in the vessels: The smallest vessel will be missing—the vessel of Malchut.

13) Now you can see why we say that through Malchut’s ascent to Bina, the degree ends under the Hochma. And for this reason, only two Sefirot remained in the degree—Keter and Hochma—while Bina and TM of the degree were canceled and descended from the degree (as written below, Item 17). Yet, this relates only to the vessels. It is the opposite in the lights: The lights Nefesh-Ruach remained in the degree, and the lights Neshama, Haya, and Yechida were canceled from the degree.

14) Now you can understand why The Zohar sometimes says that with the ascent of Malchut to Bina, the five letters of the name Elokim were divided in a way that the two letters MI [Mem-Yod] remained in the degree, and the three letters ELEH [Aleph, Lamed, Hey] departed and were canceled in the degree (as written in the “Introduction of The Book of Zohar,” p 20 [in Hebrew]).

Sometimes The Zohar says the opposite, that when Malchut rose to Bina, the two letters EL [Aleph, Lamed] remained in the degree, and the three letters HYM [Hey, Yod, Mem] were canceled and descended from the degree (as written in The Zohar, Beresheet 1, Item 59). The thing is that the five letters Elokim are the five Sefirot KHB TM or five lights NRNHY. When Malchut rises to Bina, only the vessels Keter and Hochma, which are the two letters EL, remain in the degree, and the three letters HYM descend from the degree.

In the lights, it is the opposite: The two bottom letters MI, which imply the two lowest lights, Nefesh-Ruach, remained in the degree, and the three higher letters, ELEH, which imply Yechida, Haya, Neshama, departed and were canceled from the degree.

Hence, in the “Introduction of The Book of Zohar,” The Zohar speaks of five lights NRNHY, implied in the five letters Elokim. This is why it says that MI remained and ELEH departed the degree. Also, in The Zohar, Beresheet 1, it speaks of five vessels KHB TM, implied in the five letters Elokim.

For this reason, it states the opposite: EL remained in the degree and the three letters HYM departed the degree. We should remember these words and examine every place to see if it speaks of lights or of vessels, and this will resolve many apparent contradictions.

The Ascent of Malchut to Bina

15) We should thoroughly understand the issue of the sweetening of Malchut in Bina, as it is the root of the whole wisdom. Malchut is the quality of judgment, in which the world cannot exist. For this reason, the Emanator elevated it to the Sefira of Bina, which is the quality of mercy. Our sages hinted about this: “In the beginning, He contemplated creating the world with the quality of judgment,” meaning only in Malchut, which is the quality of judgment. “He saw that the world does not exist, and He preceded the quality of mercy and associated it with the quality of judgment” (Beresheet Rabbah, end of Portion 12).

Through the ascent of Malchut to Bina, Malchut acquires the form of Bina, which is the quality of mercy, and then Malchut leads the world with the quality of mercy. This issue of Malchut’s ascent to Bina occurs in each and every degree, from the top of the world of Atzilut to the bottom of the world of Assiya, since there is no degree without ten Sefirot KHB, HGT, NHYM. And the Malchut in each degree rose to Bina in that degree and was sweetened there.

The Division of Each Degree into Two Halves

16) It is known that Malchut ends each Sefira and each degree. This means that by the restriction that was made on her, of not receiving the upper light, Malchut stops the light in the degree from spreading into it. Hence, the light of the degree extends only through Malchut and stops when it reaches the screen in Malchut, and a coupling by striking with the light is performed on the screen in Malchut (as written in the “Preface to the Wisdom of Kabbalah,” Item 14).

Therefore, since Malchut of the degree has risen to Bina in that degree, Malchut ends the light in the place to which it climbed, that is, in the middle of Bina. Thus, half of Bina, Tifferet, and Malchut, which are under the ending Malchut, exit their degree and become another degree, below Malchut.

Thus, by Malchut’s ascent to Bina, each degree is cut in two: Keter, Hochma, and half of Bina above the Malchut remained in the degree, and half of Bina, Tifferet (including HGT NHY), and Malchut departed the degree and became a degree below it. This ending that Malchut created in the middle of Bina is called Parsa.

17) Each degree must have five lights, called Yechida, Haya, Neshama, Ruach, and Nefesh clothed in five vessels called Keter, Hochma, Bina, Tifferet (including HGT NHY), and Malchut. Since due to Malchut’s ascent to Bina, only two complete vessels remained in the degree—Keter and Hochma—and three vessels, Bina, Tifferet, and Malchut are missing in it, only two lights remain in it—Nefesh, Ruach—clothing the two vessels Keter and Hochma. The three lights Neshama, Haya, and Yechida are missing in it since they have no vessels in which to clothe.

It turns out that the degree is deficient of the first three Sefirot, since due to Malchut’s ascent to Bina, the degree was cut into two halves: Half of it remained in the degree—Keter-Hochma in the vessels and Nefesh-Ruach in the lights—and half of it departed the degree—Bina and TM in vessels, and Neshama, Haya, Yechida in lights. This is why this ascent of Malchut to Bina is implied by the Yod that entered the light of the degree, and the Ohr [light] became Avir [air]. As a result of Malchut’s ascent to Bina, the degree lost the light of its first three Sefirot and remained at the level of Ruach Nefesh called Avir (as written in Beresheet 1, Item 32 in the Sulam [Ladder commentary on The Zohar]).

This matter is also implied in the five letters of the name Elokim, which divided into two halves: MI-ELEH. The two letters MI imply the two lights Ruach Nefesh, clothed in the two vessels Keter Hochma that remained in the degree, and the three letters ELEH imply the three vessels Bina, Tifferet, and Malchut that departed the degree (as written above, Item 14).

The Descent of Malchut from Bina to Its Place

18) However, through raising Mayin Nukvin from Torah and prayer of the lower ones, higher illumination is drawn from Hochma and Bina of AK, which brings Malchut out of Bina in all the degrees and lowers it to its place (The Zohar, VaYakhel, p 41). The three vessels Bina, Tifferet, and Malchut previously departed the degree because of the entrance of the Yod, which is Malchut, into the light of the degree, thus ending the degree under Hochma and turning the Ohr [light] into Avir [air].

But now, after Malchut has descended from there and the Yod went out from the Avir, the vessels return to their degree. Thus, once again there are five vessels KHB TM in the degree. And since there are five vessels, all five lights Yechida, Haya, Neshama, Ruach, Nefesh return and clothe in them, and the Avir becomes Ohr once more, since the level of the first three, called Ohr, has returned to the degree.

A Time of Katnut and a Time of Gadlut

19) Thus, it has been explained that because of Malchut’s ascent to Bina, two times were made in each degree: a time of Katnut [smallness/infancy] and a time of Gadlut [greatness/adulthood]. With Malchut’s ascent to Bina, it ends the degree under the Hochma, and Bina, Tifferet, and Malchut of the degree depart the degree and come to the degree below it. Hence, only Keter Hochma in vessels and Ruach Nefesh in lights remain in the degree, lacking the GAR [first three]. This is the time of Katnut (see above Item 17).

But after the lower ones raise Mayin Nukvin and draw illumination from Hochma and Bina of AK, which brings Malchut out of Bina, the three vessels Bina and TM that fell to the degree below it return and rise from there to their initial degree. Since there are now five vessels KHB TM in the degree, five lights return and clothe in them: Nefesh, Ruach, Neshama, Haya, Yechida (see above Item 18). This is the time of Gadlut of the degree (and we have already elaborated on these matters in the “Introduction of The Book of Zohar,” p 20 [in Hebrew]). Thus we have explained that due to the fall of Bina and TM of the degree to the degree below it, the degree is in Katnut, lacking GAR. And through the return of Bina and TM to the degree, the degree is in Gadlut, that is, with filling of GAR.

How the Lower One Rises to Its Upper One

20) By this ascent of Malchut to Bina, the connection and the possibility of raising each lower one to its upper one has been prepared. This is because the rule is that when the upper one descends to the lower one, it becomes like it. And also, when the lower one rises to the upper one, it becomes like it.

Hence, in the state of Katnut of the degree, when the ending Malchut rises to Bina, it drives Bina and TM outside the degree into the degree below it. Then, these Bina and TM become one degree with the degree below it, since the upper one that descends to the lower one becomes like it. For this reason, in the state of Gadlut of the degree, when Malchut returns and exits Bina and comes to its place, Bina and TM that fell from Bina return to their degree and take the lower degree in which they were while they were fallen, along with them.

Because they have now become one degree with the lower one, when they were fallen, and became as one with it, they take it with them on their return to the degree and elevate the lower degree to the upper degree. According to the rule that the lower one that rises to the place of the upper one becomes like it, now the lower degree receives all the lights and Mochin that exist in the upper degree.

Thus it has been clarified how the ascent of Malchut to Bina induced a connection between the degrees, so each degree can rise to the degree above it. Thus, even the lowest degree can rise to the highest level through this connection made by the fall of Bina and TM from each degree to the degree below it (as it is written in the Sulam [Ladder commentary on The Zohar], VaYakhel, p 41 [in Hebrew]).

Katnut and Gadlut of YESHSUT and ZON

21) Once the issue of Malchut’s ascent to Bina, applied in each and every degree in the four worlds ABYA, has been explained in general, I will now explain them in detail. Let us take two degrees, called YESHSUT and ZON in the world of Atzilut as an example. Through the ascent of Malchut of YESHSUT to Bina of YESHSUT in the state of Katnut, the three Sefirot, Bina and TM of YESHSUT departed and fell to the degree below YESHSUT, being ZON. These Bina and TM clung to the degree of ZON during their fall.

Hence, upon the arrival of the time of Gadlut, Malchut departed Bina of YESHSUT back to her own place. Thus, Bina and TM of YESHSUT rose from their fall and came to the degree of YESHSUT. Along with them, they brought ZON, since they were attached to them during the Katnut, when they were fallen. It turns out that ZON, too, rose and became the degree of YESHSUT, receiving the same illuminations and Mochin fit for the degree of YESHSUT.

Had It Not Been for Malchut’s Ascent to Bina, ZON Would Not Have Been Worthy of Mochin

22) Here we should know that for themselves, ZON are completely unfit to receive Mochin, since the origin of ZON is below Tabur of AK (see Item 17 above), where Malchut of the quality of judgment rules, which is governed by the force of restriction and is unfit to receive the upper light. Yet, now that Bina and TM of YESHSUT elevated ZON to the degree of YESHSUT, ZON became as the degree of YESHSUT and can receive the upper light as they do.

23) Now you can thoroughly understand why our sages said (Beresheet Rabbah, end of Portion 12): “In the beginning, He contemplated creating the world with the quality of judgment,” that is, with Malchut of the first restriction, which is the quality of judgment. And “world” should be understood as ZON of Atzilut, called “world.” And it should also be understood as “this world,” which receives from ZON of Atzilut. This is because all that is received in ZON of Atzilut can be received by people in this world, and all that is not received in ZON is not received by people in this world, as we cannot receive above the degree of ZON.

Hence, since the root of ZON is below Tabur of AK, where Malchut of the quality of judgment rules, they cannot receive the upper light and exist, since they are under the restriction in Malchut. All the more so, this world cannot exist.

This is the meaning of “He saw that the world does not exist, he preceded the quality of mercy and associated it with the quality of judgment.” This means that He elevated Malchut of each degree, which is the quality of judgment, to the Bina of the degree, which is the quality of mercy. It follows that Malchut of YESHSUT rose to Bina of YESHSUT, by which Bina and TM of YESHSUT fell to the degree below it, which is ZON, and clung to them.

For this reason, during the Gadlut of YESHSUT, when Malchut descended from Bina of YESHSUT and returned to her place, and the three vessels Bina and TM of YESHSUT returned to their place, YESHSUT, as in the beginning, they took the ZON that were attached to them along with them and raised them to the degree of YESHSUT. Thus, ZON became like the degree of YESHSUT, worthy of receiving the upper light like YESHSUT (see above Item 21). For this reason, they receive the upper light of YESHSUT and give to this world, and now the world can exist.

But had it not been for the association of the quality of judgment with the quality of mercy, meaning if Malchut of YESHSUT had not risen to Bina of YESHSUT, Bina and TM of YESHSUT would not have fallen to ZON, and there would be no possibility for ZON to rise to YESHSUT. In that state, they would not be able to receive the upper light for the world, and the world would not be able to exist. Thus we have explained the issue of Malchut’s ascent to Bina.

The Correction of Lines

24) In the first three Partzufim of AK, called Galgalta, AB, SAG of AK, the Sefirot were in a single line, one below the other. But in the world of Nekudim, clothing from Tabur of AK downward, there was a correction of lines in their GAR, but not in the seven lower Sefirot. In the world of Atzilut, there was a correction of lines in the seven lower Sefirot, as well.

Two Discernments in the Correction of Lines

25) The reason for it is that the correction of lines performed in the ten Sefirot extends from Malchut’s ascent to Bina, which became Nukva [female] to Hochma. As a result, two sides were made in the ten Sefirot, since the Malchut that was mingled into each Sefira became the left side of the Sefira, and the actual Sefira is considered the right line in the Sefira. Also, the left line blemished the right line.

In that state, the upper light made a coupling on the screen of judgments in this Malchut, and the level of Hassadim that emerged in the coupling by striking of the upper light on the screen of that Malchut became the middle line, uniting and equalizing the two lines with one another. Were it not for the judgments in Malchut, there would be no coupling by striking, nor would there be the many Hassadim. Hence, Malchut, which is “left,” became as important as the actual Sefira, which is “right.”

It is known that the beginning of the correction of Malchut’s ascent to Bina was in the world of Nekudim, which emerged after Partzuf SAG of AK. Hence, the correction of the three lines begins in the world of Nekudim, too, for one is dependent on the other. But in the first three Partzufim, Galgalta, AB, SAG that preceded the world of Nekudim, where there was no such issue as Malchut’s ascent to Bina, hence, there weren’t three lines in them, but only one line.

26) All this is possible only in GAR of the world of Nekudim, considered GAR of Bina, whose Hassadim are GAR, since they are light of Hassadim by their very essence, since they never receive light of Hochma (as written in the “Introduction of The Book of Zohar,” p 6 [in Hebrew]). For this reason, the level of Hassadim that emerged on the screen of Malchut is sufficient to unite the two lines, right and left, with one another, and return the GAR to the Sefirot.

This is not so in the seven lower Sefirot in the world of Nekudim, which are considered ZA, whose essence is illumination of Hochma in Hassadim (as written in The Study of the Ten Sefirot, Part 1, Chapter 1, Item 50), since they need Hochma. Since Malchut is involved in all the Sefirot, they cannot receive Hochma; they are deficient and flawed as long as Hochma does not shine in them.

Thus, the level of Hassadim that emerged on the screen of Malchut does not help them at all to equalize the two lines, right and left, with one another. This is because the judgments in the left, which are the judgments of Malchut that rose to Bina, blemish the right line and remove the light of GAR from it. Thus, the correction of lines of GAR does not help at all in correcting the two lines, right and left in VAK, since the VAK in all the Sefirot is from the incorporation of ZA there. And as long as it does not have illumination of Hochma, it is deficient and flawed.

The Correction of Lines in ZAT and in YESHSUT

27) Hence, the first correction the lower seven Sefirot need is to remove the judgments in Malchut that have been mingled in the Sefirot, that is, to simply extend illumination from Hochma Bina of AK, which lowers the Malchut from Bina and returns it to its place (as written in Item 18). At that time, the three vessels Bina and TM return to the Sefira and become the left line, and Keter and Hochma that remained become the right line. Since the degree is completed with five vessels, KHB TM, all five lights NRNHY return to it and the light of Hochma returns to the degree. Then the middle line can unite the two lines with one another and complete the degree with all its corrections.

28) The second correction is to strengthen the Parsa (mentioned above in Item 17), which is the ending force of Malchut that rose to Bina, so it will never be canceled. And even when Malchut descends from Bina, her ending force remains in Bina’s place. Then Bina and TM, which unite with the degree, should rise above the Parsa and unite there with the degree. Yet, when they are below the Parsa, they cannot connect to the degree, even though Malchut has already descended from there, since her ending force remains after her descent from there, as well.

29) When Bina and TM rise above the Parsa and connect to the degree, they do not actually become one degree with the two vessels Keter and Hochma. This is because there remains a difference between the two vessels Keter and Hochma, which were never blemished because they never left their degree, and the three vessels Bina and TM that departed their degree were blemished during the Katnut and have now returned. That difference turns them into two lines, right and left, where Keter and Hochma of the degree become the right line, and Bina and TM of the degree become the left line (as it is written in VaYakhel, Item 130).

30) This difference and these right and left do not refer to a location because the spiritual is above place and above time. Instead, a difference means that they do not want to connect with one another. Also, right refers to light of Hassadim and left refers to light of Hochma.

The thing is that Keter and Hochma of the degree, which remain in it during the Katnut—with light of Hassadim—settle for this light of Hassadim during the Gadlut, as well, after Malchut has descended from Bina. This is because this light was not flawed. They do not want to receive the light of Hochma and GAR that have now returned to the degree, with the return of Bina and TM to the degree (written above in Item 18).

For this reason, Keter and Hochma are considered the right line, meaning light of Hassadim, and these Bina and TM, which, upon their return to the degree, introduce light of Hochma and GAR to the degree, do not want to unite with Keter and Hochma, since they keep to the light of Hassadim that they had during the Katnut. Bina and TM have higher regard for the light of Hochma that has now come to the degree; hence, they are considered the left line since they keep to the light of Hochma.

31) This difference between the right line and the left line is also considered the division of the right from the left (see Beresheet 1, p 57, and the Idra Raba, Item 214). The right line holds the Hassadim and wishes to cancel the light of Hochma in the left line and ordain the light of Hassadim alone. Conversely, the left line, which holds the light of Hochma, wishes to cancel the light of Hassadim in the right line and ordain the light of Hochma. Because of this dispute, neither shines, since the light of Hassadim in the right line is deficient of light of Hochma, like a Guf without a Rosh, and the light of Hochma in the left line is complete darkness because light of Hochma cannot shine without Hassadim (as it is written in Beresheet 1, p 47).

32) There is no correction to this dispute except through the middle line, created by the lower one that ascends there for MAN in the form of the middle line. A coupling from the upper light is made on the screen of the lower one, called screen of Hirik, and the level of Hassadim emerges on it, and this is the middle line. On one hand, this screen diminishes the GAR of the left line, and on the other hand, it increases the light of Hassadim. By these two, it compels the left line to unite with the right line.

Thus, the light of VAK of Hochma of the left line clothes the Hassadim in the right line, and now it can shine, completing the left line. Also, the light of Hassadim in the right line unites with the Hochma in the left line, thus obtaining the light of GAR, which completes the right line. Thus, you see how the middle line completes the two lines, right and left. This explains in general terms the correction of the three lines that was established in the seven lower Sefirot.

The Emergence of the Three Lines in YESHSUT

33) Now we shall explain the order of emergence of three lines in one particular degree. And from it, you will be able to deduce about all the degrees.

Take the degree of YESHSUT, for example, that is, the seven bottom Sefirot of Bina. GAR of Bina of AA were established in the upper AVI, and ZAT of Bina of AA were established in YESHSUT. The first to emerge was the right line of YESHSUT—Keter and Hochma of YESHSUT. It was established during the ascent of Malchut of YESHSUT to Bina of YESHSUT, which ended the degree of YESHSUT under the Hochma, and Bina and TM of YESHSUT fell below to the degree of ZA (see Item 21).

Then, these two vessels, Keter and Hochma, remained in the degree of YESHSUT and became the right line. Since there are only two vessels there, Keter and Hochma, they have only two lights, Nefesh Ruach, lacking GAR (see Item 26).

34) Then the left line emerged—the three vessels of Bina and TM of YESHSUT—after they returned and rose from their fall. It was established by the illumination of Hochma and Bina of AK, which brought the ending Malchut from Bina of YESHSUT and returned it to her place. At that time, Bina and TM of YESHSUT rise back to their degree (see Item 21).

And since the five vessels in the Partzuf are now completed, the full NRNHY clothe in them. At that time, they become the left line of YESHSUT (see Item 29). Also, with the emergence of the left line, there is a division between the right and the left: The right wishes to cancel the left and rule by itself, and the left, too, wishes to cancel the right and rule by itself (see Item 31). For this reason, neither can shine as long as the middle line, which unites them, has not been erected.

35) Afterward emerged the middle line. It emerged by the screen of the lowest degree in YESHSUT, ZA, which rose as MAN to YESHSUT (see Item 32). It rose to YESHSUT along with the three vessels Bina and TM when they rose back to their degree (see Item 21).

The level of light that emerges on this screen unites the right and left in YESHSUT into one. However, the right shines from above downward, and the left shines from below upward. In that state, the Hochma is dressed with Hassadim and can shine, while the Hassadim are included in the illumination of Hochma and are completed with GAR.

Thus, you find that before the establishment of the middle line, the right line and the left line were disputed and wanted to revoke one another: The right line, being unflawed and the root of the degree, wished to revoke the dominion of the left and subdue it, as is the root’s relation to its branch. And since the left line holds the light of Hochma, which is greater than the light of Hassadim in the right line (see Item 30), its power is therefore great to revoke the light of Hassadim in the right line. This is why neither could shine, since Hochma cannot shine without a clothing of Hassadim, and Hassadim without illumination of Hochma are VAK without a Rosh.

36) The reason Hochma cannot shine without the light of Hassadim is that it is YESHSUT—the seven lower Sefirot of Bina—HGT NHYM of Bina. These HGT NHYM of Bina are not the actual Bina, but from the incorporation of ZA in Bina. This is because all ten Sefirot are included in one another, and each Sefira contains ten Sefirot.

For example, the Sefira Bina is comprised of all ten Sefirot KHB TM, and its Bina is discerned as its self. Keter and Hochma in it are from Keter and Hochma that were included in it, and Tifferet and Malchut, which are its HGT NHYM, are from the incorporation of ZON in it. It is known that the Sefira ZA from its source in the ten Sefirot of direct light is primarily light of Hassadim, but the light of Hochma shines in its Hassadim (see The Study of the Ten Sefirot, Part 1, Chapter 1, Item 50). Hence, it is impossible for Hochma to shine without Hassadim in all seven lower Sefirot, since they lack the core and the carrier of the illumination of Hochma—the Hassadim—the essence of ZA of the ten Sefirot of direct light, which is the root of every seven lower Sefirot included in all the degrees.

Hence, the rule is that Hochma can shine without Hassadim only in the light of the first three Sefirot. But in the seven lower Sefirot, wherever they are, they are considered ZA, and Hochma cannot shine without Hassadim, since Hassadim are its main essence. For this reason, if Hochma is deficient of Hassadim, it is darkness and not light.

37) Because of the height of the Hochma that the left is holding, the left line does not surrender whatsoever to unite with the Hassadim in the right line. Moreover, it fights it and wishes to revoke it. It does not surrender to the right unless by the two forces that rise from the middle line, which act on it and subdue it:

1. The screen of phase one in the middle line, which is ZA. This screen diminishes the level of Hochma in the left line from the level of GAR of Hochma to the level of VAK of Hochma. This is so that Hochma would not expand and shine from above downward but from below upward. This illumination is regarded as only VAK of Hochma.

2. The coupling of the upper light on this screen of phase one, which extends the level of light of Hassadim. Then, on one hand, the level of Hochma in the left descended into VAK of Hochma by the force of the screen. On the other hand, the Hassadim on the left line increased from two sides: from the side of the right line and from the side of the coupling of the upper light on the screen in the middle line. At that time, the left line surrenders and unites with the Hassadim in the right line and in the middle line (see The Zohar, Emor, Item 197 in the Sulam [Ladder commentary on The Zohar]). However, as long as the screen in the middle line does not diminish the level of GAR of Hochma, there is no power in the world that can unite it with the right line (see Beresheet 1, p 60 [in Hebrew]).

38) We should know that two forces operate in this screen of the middle line to diminish the level of GAR of Hochma in the left line. This is because it has been explained above (Item 22) that in themselves, ZON are unfit to receive Mochin, as they are controlled by Malchut of the quality of judgment, who is ridden by the force of restriction so as to not receive illumination of Hochma. We call this Malchut of the quality of judgment, a lock (as written in the “Introduction of The Book of Zohar,” p 59 [in Hebrew]). But afterward, Malchut was associated with the quality of mercy, meaning Bina, and in the phase of Malchut that is associated with Bina, they are worthy of receiving Mochin—light of Hochma. We call this Malchut, which is associated with Bina, a key (see “Introduction of The Book of Zohar,” p 57 [in Hebrew]).

Hence, in screen of ZA, too, which is their middle line, there are these two forces of lock and key. In the beginning, when it needs to diminish the GAR of the left line, it works in this screen of the lock, that is, in Malchut of the quality of judgment. Wherever it appears, the upper light flees (see in the Sulam [Ladder commentary on The Zohar], YaYetze, Item 13). However, since it wishes VAK of Hochma to remain, it subsequently removes this screen of the lock and operates with the screen of the key, which is Malchut that is associated with Bina. And through its force, an illumination of VAK of Hochma remains, nevertheless (see all this in the Sulam, Lech Lecha, p 13 [in Hebrew]).

Thus, we have thoroughly explained how ZA rises along with Bina and TM of YESHSUT to the degree of YESHSUT, and through its screen, it unites and completes the two lines, right and left in YESHSUT, where it becomes a middle line. And these three lines in YESHSUT are called Hochma, Bina, Daat of YESHSUT. The two lines, right and left, are called HB, and ZA, the middle line that decides between them, is called Daat.

Holam, Shuruk, Hirik

39) These three lines are also called “the three dots, Holam, Shuruk, Hirik.” The right line is the dot of Holam, the left line is the dot of Shuruk, the Melafom, which is a Vav with a dot within it, and the middle line is the dot of Hirik. The reason for it is that dots imply illumination of Hochma, which revive and move the letters, which are the vessels.

Hence, the right line, erected during Malchut’s ascent to Bina, which lacks Hochma (see Item 30) is implied by the dot of Holam, which stands above the letters. This indicates that the dot, which is Hochma, is not clothed in the vessels, which are the letters, but is above the vessels.

And the left line is made of Bina and TM, which have light of Hochma after they have returned to their degree (see Item 30). For this reason, it is implied by the dot of Shuruk, which is a Vav with a dot within it. This indicates that the dot, which is Hochma, is clothed inside the vessels, called letters. And the middle line is made of the degree below it, which rose to the higher degree, deciding and completing its two lines (see Items 32, 35).

Had it not been for the middle line, Hochma would never have been able to shine (see there). And since this correction comes from the degree below it, it is implied by the dot of Hirik, which stands below the letters—the vessels—as it is its inferior degree. Because of it, we always refer to the screen of the middle line as screen of Hirik (see all this in the Sulam [Ladder commentary on The Zohar], Beresheet 1, Item 9).

The Middle Line Above the Two Lines

40) Indeed, there is a middle line above the two lines, in the first Roshim [heads] of Atik, where the Reisha de lo Etyada [head that is not known] decides and unites the two lines, right and left, which are the two Roshim, Keter and Hochma Stimaa of AA, which are below it (as written in Idra Zuta, p 15, 27 [in Hebrew]). But although they were established as the root for the three lines, in all three lines, the middle line comes from below, except in these.

And you find that there are three phases of the correction of lines: 1. The correction of lines in the three Roshim of Atik, where the middle line is above the two lines; 2. The correction of lines in GAR, where there is no appearance of Hochma even in the left line (see Item 26); 3. The correction of lines in the seven lower Sefirot, where there is appearance of Hochma in the left line (see Items 27-39).

Three Kinds of Hochma in Atzilut

41) There are three Hochmas in Atzilut:

1. Hochma in the ten Sefirot of direct light, which, in the Partzufim, is Hochma Stimaa of AA;

2. GAR of Bina, which, in the Partzufim, is AVI, and is called “Hochma of the right”;

3. ZAT of Bina, which, in the Partzufim, is YESHSUT, and is called “Hochma of the left.”

The first two Hochmas are blocked and do not shine to the lower ones. Only the third Hochma, the Hochma of the left, is apparent at the place of Malchut and shines to ZON and to the lower ones.

42) You already know that AA is Hochma of Atzilut, and AVI are GAR of Bina of Atzilut, and YESHSUT are the seven lower Sefirot of Bina of Atzilut. It is known that there are only two Sefirot, Keter and Hochma, in Rosh of AA, called Kitra and Hochma Stimaa. Its Bina departed its Rosh and became a Guf without a Rosh because of the ending Malchut that rose and ended the Rosh under its Hochma.

For this reason, Bina and TM are below the ending Malchut in the Rosh (see Item 33), and hence was discerned as a Guf. Also, these Bina and TM are all named after the highest phase in them, which is Bina. Since it departed the Rosh to form a Guf without a Rosh, it is no longer worthy of receiving Hochma until it returns to Rosh of AA.

43) This Bina divided into two phases, GAR and ZAT, since the flaw of the absence of Hochma that was made in it by its exit from Rosh of AA does not affect the GAR of Bina whatsoever, since they are always in the state of “for he desires mercy.” Thus, Bina craves only the light of Hassadim, and not light of Hochma. Even when it was in the Rosh of AA, its GAR did not receive Hochma, but only Hassadim.

This extended to it from Bina of direct light, whose essence is Hassadim without Hochma (as written in the “Preface to the Wisdom of Kabbalah,” Item 5). For this reason, GAR of Bina are not flawed in any way by their exit from the Rosh, and they are considered completely perfect while still at the Rosh of AA. Hence, GAR of Bina were separated into a degree in and of themselves. Also, upper AVI, clothing from Peh of AA downward, which are always considered GAR, are made of them, although they are below the Rosh of AA.

But the seven lower Sefirot of Bina are not Bina’s essence, but are from the incorporation of ZON in Bina (see Item 26). And the essence of ZA is the illumination of Hochma in Hassadim (as written in the “Preface to the Wisdom of Kabbalah,” Item 5). Hence, they need illumination of Hochma in order to give to ZON. Since they are not worthy of receiving Hochma for ZON upon their exit from Rosh of AA, they are considered flawed.

For this reason, they were separated from the complete GAR of Bina and became a separate degree in itself, from which Partzuf YESHSUT of Atzilut that clothes from Chazeh of AA downward was made. Also, they are considered VAK without a Rosh, until Bina returns to Rosh of AA, at which time they obtain GAR.

44) Thus, you see that Hochma is primarily at the Rosh of AA, called Hochma Stimaa, since this initial Hochma was blocked at the Rosh of AA and does not shine to the lower ones, below Rosh of AA. AVI and YESHSUT are the original Bina of Atzilut, called “the level of SAG of MA,” whose essence is Hassadim and not Hochma.

And upon the exit of Bina from Rosh of AA, only ZAT of Bina—YESHSUT—were flawed, and hence remained without GAR. They are completed only upon the return of Bina to Rosh of AA, at which time Hochma receives for ZON.

At that time, they are regarded as Hochma of the left line. This means that this Hochma appears only through the three lines that emerge in YESHSUT, where the Hochma appears in the left line of these three lines (see Item 34).

Even though GAR and ZAT of Bina, which are AVI and YESHSUT, returned to Rosh of AA, YESHSUT do not receive the Hochma directly from Hochma Stimaa in Rosh of AA, since each degree receives only from its adjacent upper one. Thus, AVI receive the Hochma from Hochma Stimaa at the Rosh of AA and give to YESHSUT.

45) AVI are regarded as Hochma of the right. This is because even when they are below the Rosh, they are as complete as they were at the Rosh. They are always united with the Hochma Stimaa at the Rosh of AA, but do not receive from it, since they are always in the state of “for he desires mercy” (see the Sulam [Ladder commentary on The Zohar], Tzav, Item 151, and Pinhas, Item 206).

This thoroughly explains that the essence of Hochma is at the Rosh of AA, but it is blocked and does not shine at all below its Rosh. Also, the illumination of Hochma Stimaa, included in AVI, is considered Hochma of the right, although they do not actually receive it. Upon their return to the Rosh, they are called Hochma Ilaa [upper Hochma].

And the reason they are considered Hochma, although they do not receive it, is that their unification with the Hochma turns the Hassadim in AVI into complete GAR. Also, the Hochma that shines in YESHSUT is Hochma of the left, since it shines only in the left line. This Hochma of the left is called “Thirty-two paths of Hochma [wisdom]” (as written in the Idra Zuta, Item 73), and this is the Hochma that appears to ZON and to the lower ones.

But Hochma of the right does not shine any Hochma, but only Hassadim, since AVI do not receive the Hochma, much less the Hochma of direct light in the Rosh of AA, which does not shine below its Rosh. This is why it is called Hochma Stimaa. Thus, illumination of Hochma does not appear, but only Hochma of the left, even though this is not the actual Hochma, but Bina that receives Hochma for ZON.

Three Letters in Tzelem: Mem, Lamed, Tzadik

46) The Mochin of Gadlut­, after Malchut came back down from Bina’s place to her own, and Bina and TM returned to their degree, and the degree was completed with five vessels KHB TM and five lights NRNHY (see above Item 18). This is considered that Malchut, which is the Yod that entered the Ohr and turned it into Avir, returned and departed the Avir, and the Avir went back to being Ohr (see there). There are three degrees to discern in these Mochin, implied by the three letters—Mem, Lamed, Tzadik—which is Tzelem.

First Degree: This is the GAR of Bina that were established in upper AVI. They are in a state of “for he desires mercy,” and never receive Hochma. For this reason, it is discerned in them that the Yod does not leave their Avir. This is because Avir implies the level of Ruach, Hassadim, and in AVI these Hassadim are regarded as actual GAR, and they have no interest in removing the Yod from their Avir.

Also, they are called Mem of Tzelem, since this letter implies that they contain four Mochin: Hochma, Bina, the right of Daat, and the left of Daat. Each Moach [sing. of Mochin] comprises ten Sefirot, hence they are forty Sefirot. It also implies that the Mochin are closed as though by a ring, which is the form of the Mem, so as to not receive Hochma.

47) Second Degree: This is the seven lower Sefirot of Bina that were erected in YESHSUT, which require Hochma in order to give to ZON (see Item 43). Hence, during the Gadlut, the Yod leaves their Avir, and the light of Hochma returns to them in order to give to ZON. Yet, they, too, do not receive Hochma for themselves, since they are from Bina, and every Bina, whether GAR or ZAT, is from light of Hassadim. The only difference is in the ZAT, which receive Hochma in order to give to ZON.

This degree is called Lamed of Tzelem. This letter implies that there are three Mochin in them: Hochma, Bina, Daat. Each Moach contains ten Sefirot, hence they are thirty Sefirot. This is because the right in Daat and the left in Daat are regarded as one here, since they are considered the middle line, uniting Hochma and Bina.

48) The third degree is ZON, in which the Hochma appears from the Chazeh down, since the place where Hochma appears is in them. It is called Tzadik of Tzelem after the nine Sefirot in ZON. Each comprises ten, hence they are ninety [in Gematria, the numeric value of Tzadik is 90]. Thus we have explained the three letters Mem, Lamed, Tzadik [MLTz] in the three Partzufim AVI, YESHSUT, and ZON in the world of Atzilut in general. Yet, this is so in every detail, too, since there is no degree in which these three phases MLTz are not discerned, since each of them contains MLTz.

49) Yet, the place where Hochma appears is not in ZA but in Malchut. When we say that Hochma appears from the Chazeh of ZA downward, it is because from Chazeh of ZA downward it is considered Malchut. Thus, Hochma does not appear in the first nine Sefirot, but only in Malchut. This is why Malchut is called Hochma Tataa [lower Hochma] (as written in the Sulam [Ladder commentary on The Zohar], Beresheet 1, p 276 [in Hebrew]).

Two Phases in Raising MAN

50) There are two phases in raising MAN of ZA: 1) GAR of Bina, which are the upper AVI, are always in posterior toward Hochma, meaning they do not want to receive Hochma, but Hassadim, as it is written, “for he desires mercy,” and YESHSUT cannot receive Hochma from AA, but only through AVI (see Item 44). Hence, YESHSUT cannot receive Hochma through AVI, unless ZA rises to YESHSUT for MAN. At that time, AVI remove their posterior from Hochma, and Hochma passes through AVI to YESHSUT.

This awakening extends from Bina of direct light, which extends illumination of Hochma in Hassadim for ZA of direct light (see the “Preface to the Wisdom of Kabbalah,” Item 5). Therefore, whenever ZA rises for MAN, AVI awaken to extend Hochma for it (see below Item 83).

51) The second phase in the raising of MAN by ZA is to unite the two lines, right and left, in YESHSUT (see Item 35). This is because when the left line of YESHSUT emerges, a division is made between the right and the left. For this reason, neither shines until ZA unites them with one another through the middle line, and then both shine (as written there).

Three Emerge from One, One Exists in Three

52) Thus, it has been explained that the second phase in raising MAN of ZA to YESHSUT is to unite the two lines right and left of YESHSUT. They can only shine through the screen of Hirik in ZA (see end of Item 39), which completes the middle line in them and determines the two lines of Bina. This is considered that three lines emerge in Bina through the screen of ZA, called Hochma, Bina, and Daat.

The rule is that the lower one is rewarded with the full illumination that it causes in the upper one. Hence, since ZA, with its screen, caused the emergence of the three lines Hochma, Bina, and Daat in YESHSUT, ZA, too, is rewarded with the three lines, Hochma, Bina, and Daat. This is the meaning of what is written in The Zohar (Beresheet 1, Item 363): “Three emerge from one, one exists in three” (see there).

The Root of Nukva of ZA, Meaning the Malchut

53) During the Katnut of the world of Nekudim, ZA, which is HGT NHY of Nekudim, had six vessels, HBD HGT (because from the perspective of the lights, where the small ones grow first, they are called HGT NHY and they lack GAR. From the perspective of the vessels, where the higher ones grow first, they are called HBD HGT and lack NHY of vessels (as written in the “Preface to the Wisdom of Kabbalah,” Item 24).

Thus, it lacked NHY of vessels because of Malchut’s ascent to the place of Bina of ZA, namely the Sefira Tifferet, since HGT of ZA are KHB (see Item 9), on the upper third of Tifferet in the place of the Chazeh. And the two thirds, Bina and TM, which, in ZA, are called the two thirds Tifferet and NHY (see there), fell from its degree to the degree below it, to the worlds Beria, Yetzira, and Assiya, below ZA of Atzilut.

For this reason, only HBD HGT of vessels through the point of Chazeh remained in it. The point of Chazeh is the Malchut that ends the degree in the place of Bina, and lowers Bina and TM, called TNHY, to the degree below it (see Item 16). This is why ZON in Katnut are always called Vav and Nekuda, since the six vessels HBD HGT in it are called VAK, meaning Vav Ktzavot [six edges], and the point of Chazeh, which is the Malchut that ends its degree is called Nekuda [point/dot]. (From the perspective of the lights, where the smaller ones grow first, they are called HGT NHY, and the ending Malchut is called “a dot under the Yesod.”)

54) For this reason, Malchut took all the vessels in BYA into her own domain, which is the point of the Chazeh. This is because this point took the vessels of TNHY of ZA out to BYA. Also, she returned those vessels to the degree of Atzilut when the Gadlut of Nekudim emerged, before they broke. This is because during the Gadlut, the ending Malchut declined from the place of the Chazeh back to her own place, under the NHY of Kelim the vessels of ZA. Then the vessels of Bina and TM that fell to BYA, which are TNHY, rose back to Atzilut. And since ZA acquired the complete TNHY of vessels, it had lights of GAR (see Item 19).

Since there is no absence in the spiritual, it is considered that even now Malchut remains in the place of Chazeh of ZA as before, and that only the force of judgment and Sium [ending] in her descended to the point of this world. Hence, those vessels TNHY of ZA that were under its authority during the Katnut, and now returned and united with ZA, unite with her during the Gadlut, as well, after they have been united and completed the TNHY of ZA.

Also, they become her lower nine Sefirot, since the point of Chazeh, which is the root of Malchut that she has had since the time of Katnut, has become Keter. And in the three vessels NHY of ZA, each vessel was divided into three thirds. The three thirds of Netzah of ZA became for Malchut, Hochma, Hesed, Netzah. And the three thirds of Hod of ZA became for Malchut, Bina, Gevura, Hod, and the three thirds of Yesod of ZA became for Malchut, Daat, Tifferet, Yesod. Thus, these TNHY of ZA that rose from BYA during the Gadlut and united with its degree, causing its GAR of lights, unite with Malchut, too, and become her nine lower Sefirot in vessels and the first nine in lights.

55) And you find that the root of Nukva of ZA is the point of the Chazeh, which is not absent in it even during the Katnut. And it is called by the name Keter of Malchut. These vessels TNHY of ZA that fell to BYA during the Katnut and return to Atzilut during the Gadlut divide into two Partzufim: ZA and Malchut. This is because they serve as TNHY of vessels for ZA and HBD HGT NHY of vessels for Malchut.

From the Chazeh of ZA and Below, It Belongs to Nukva

56) This yields the rule that from Chazeh of ZA downward, that is, the vessels TNHY of ZA, are considered Malchut, called “the separated Nukva of ZA.” This is because all bottom nine Sefirot of Malchut are made of these TNHY of ZA after they unite with it during the Gadlut. Also, we thoroughly understand what we say, that in Katnut, ZA and Malchut are in the form of VAK and Nekuda, meaning HBD HGT of vessels and Nekuda of Chazeh. ZA lacks GAR of lights because of the absence of NHY of vessels, and Malchut lacks the first nine Sefirot of lights due to the absence of the lower nine in the vessels.

Thus, it has been thoroughly clarified that the root of the Nukva of ZA in Katnut and Gadlut is from the Katnut and Gadlut of the world of Nekudim. Although the vessels of Nekudim broke, they still returned and were erected in the world of Atzilut in both these times of Katnut and Gadlut. Thus, both ZA and Malchut of Atzilut are VAK and Nekuda in Katnut, as in the Katnut of the seven Sefirot of Nekudim.

At that time, TNHY of ZA of Atzilut are fallen in BYA, and this point is the root of the Nukva. During the Gadlut, they return to their degree in ZA of Atzilut and complete NHY of vessels to ZA and the lower nine of vessels to its Nukva, which is Malchut, as in Katnut and Gadlut of the world of Nekudim. Thus, these TNHY of ZA from its Chazeh down are the roots of Gadlut of Nukva.

Twelve Partzufim in Atzilut

57) Each degree that contains three times ten Sefirot—ten Sefirot of Rosh, ten Sefirot of Toch, and ten Sefirot of Sof (see above Items 5-6)—is called a Partzuf. It is named according to its highest phase. If the highest phase is Keter, all thirty Sefirot in it are named Keter; and if the highest phase is Hochma, they are all called Hochma, etc.

Also, there are five Partzufim whose level is measured by the coupling by striking on the five phases in the screen. A coupling by striking on the screen of phase four draws the level of Keter, the screen of phase three draws the level of Hochma, the screen of phase two draws the level of Bina, the screen of phase one draws the level of ZA, and the screen of the root phase draws the level of Malchut (see the “Preface to the Wisdom of Kabbalah,” Item 21).

58) Yet, there are twelve Partzufim in Atzilut: the four Partzufim of Keter, called Atik and Nukva, and Arich and Nukva; the four Partzufim of Bina, called upper AVI and YESHSUT; and the four Partzufim of ZON, called “the big ZON” and “the little ZON.” The reason they are divided in this manner is that each Partzuf in Atzilut comprises two kinds of vessels: 1) vessels that emerged in the world of Atzilut in the couplings by striking. Those are called vessels of MA. 2) vessels that broke in the world of Nekudim, called vessels of BON. These are corrected, rise from BYA, and connect to the levels that emerged through a coupling by striking in the world of Atzilut, called MA. Also, the vessels of MA are considered “male” and the vessels of BON are considered “female.” Hence, each Partzuf contains male and female.

59) In addition, each Partzuf is divided into GAR and ZAT. It turns out that there is male and female in the GAR of the Partzuf, and there is male and female in the ZAT of the Partzuf. For this reason, four Partzufim emerged in each Partzuf.

The two Partzufim of GAR of Keter are called Atik and Nukva, where Atik is MA and Nukva is BON. The two Partzufim of ZAT of Keter are called Arich Anpin and Nukva, where Arich Anpin is MA and Nukva is BON. The two Partzufim of GAR of Bina are called upper AVI, the two Partzufim of ZAT of Bina are called YESHSUT, the two Partzufim of GAR of ZON are called “the big ZON,” and the two Partzufim of ZAT in ZON are called “the little ZON.”

60) The reason we do not count four Partzufim in Hochma is that AA is the level of Hochma of MA, but the Hochma in it has been blocked inside its Keter, by way of “one inside the other” (as written in Idra Zuta, Item 37). Also, Hochma never shines in Atzilut at all. Instead, all the Hochma that shines in Atzilut is from Bina that returned to Rosh of AA and became Hochma (see above Item 44). This Bina clothed in AVI and YESHSUT. And AVI are regarded as Hochma of the right, and YESHSUT are regarded as Hochma of the left (see Item 41). Hence, we do not count four Partzufim in Hochma, but in Bina, which is also considered Hochma, which shines in ZA and Malchut in all the worlds.

A Great Rule in Time and Place

61) Know that all the expressions in the wisdom of Kabbalah that are with time and place do not refer to the imaginary time and place in corporeality, since here everything is above time and above place. Rather, “before” and “after” refer to cause and consequence. We refer to the cause as “before,” and to the consequence as “after,” since every cause precedes its consequence.

Also, “above,” “below,” “ascent,” and “descent” are measures of coarseness and refinement. This is because an “ascent” means becoming more refined and a “descent” means becoming coarser. When we say that a lower degree rose, it means that the lower one has been refined and became as refined as the higher degree. Hence, it is considered to have adhered to it because equivalence of form attaches the spirituals to one another.

Also, when we say that the lower one clothes the upper one, it means that equivalence of form with the externality of the upper one has been made in it. This is because we call the adhesion with the externality of the upper one “clothing the upper one.” And it is the same in all other things perceived in time or in space. Study them in this manner, that is, in spiritual meanings, according to the issue.

Two Differences between the Partzufim of GAR and the Partzufim of VAK

62) Each Partzuf is emanated and born from the screen of Guf of the higher Partzuf by way of cause and consequence. This applies to all the Partzufim, from Partzuf Keter of AK, which emerged after the first restriction, to the end of the Partzufim of Assiya. They clothe each other; that is, each lower one clothes the Guf of its upper one. Concerning the meaning of Partzuf, see above (Item 57).

63) The Partzufim divide into Partzufim of GAR, which are Partzuf Keter, Partzuf Hochma, and Partzuf Bina, and to Partzufim of VAK: Partzuf ZAT of Bina, called YESHSUT, Partzuf ZA, and Partzuf Malchut. These three Partzufim are always considered Partzufim of VAK. Even when they receive GAR, they do not stop being VAK, since they lack KHB from their very root, as it is written in The Zohar, Mishpatim, Item 520. There is a difference between the Partzufim of GAR and the Partzufim of VAK, both in their emergence and birth and in how they clothe the Guf of the upper one.

The Partzufim of GAR exit from the Peh of Rosh of their adjacent upper one. This begins in Partzuf Keter of AK, since once Partzuf Keter of AK emerged in Rosh and Guf (see above Items 5-6), there was the clash of surrounding light and inner light in the ten Sefirot of the Guf.

This means that that light, which the coarseness of the screen detained from entering the Guf of the Partzuf, is called surrounding light. It struck the coarseness of the screen, whose inner light is dressed in its reflected light, and through this striking of the surrounding light in the coarseness on the screen, the screen in the Guf was refined, and its form equalized with the coupling screen at the Rosh of the Partzuf. This is considered that the screen of Guf rose and was incorporated in the screen at the Peh of Rosh, inside the coupling there, since equivalence of form is considered adhesion.

Hence, through its incorporation in the coupling of the Rosh, all the phases of coarseness in the screen were renewed, apart for the last phase. Then, a coupling by striking on the measure of coarseness that remained in the screen—coarseness of phase three—emerged on it from the upper light in the Rosh, and the level of Partzuf Hochma emerged on it.

At that time, it was recognized that the screen was from another phase, since the upper one is Partzuf Keter, and this level that was renewed on the screen is the level of Hochma, since the last phase had been lost. This recognition is considered “birth,” meaning it departed the level of Keter and became a distinct Partzuf that has only the level of Hochma. Thus, the source of the newly born Partzuf Hochma is the screen of Guf of the level of Keter, which refined and rose to the Peh of Rosh, and the exit, birthplace, is Peh of Rosh of Partzuf Keter (see all this in the “Preface to the Wisdom of Kabbalah,” Item 35).

After Partzuf Hochma was born and emerged from Peh of Rosh of Partzuf Keter, it is considered clothing only the Guf of Partzuf Keter, that is, GAR of Guf, which is HGT. This is because the screen of Guf is the root from which it was born. Also, it clothes only the externality of the Guf of Partzuf Keter, since the level of phase three is external to Partzuf Keter, whose level is from the reflected light of phase four. Hence, this is regarded as clothing, indicating adhesion with the externality.

64) As has been explained concerning the birth of Partzuf Hochma of AK from Peh of Rosh of Partzuf Keter of AK, Partzuf Bina emerged from Peh of Rosh of Partzuf Hochma in precisely this manner. After Partzuf Hochma had been completed with Rosh and Guf, there was another clash of surrounding light and inner light, which refines the coarseness of the screen and equalizes its form with the screen of Malchut of the Rosh. Since it is included in the coupling of the Rosh, the coarseness in it has been renewed, except for the last phase, which was lost.

Then, ten Sefirot emerged on the remaining coarseness in it, coarseness of phase two, at the level of Bina. And since it has been recognized that it is a lower level than Partzuf Hochma, it is discerned as having separated from it and being born into its own domain. Yet, it clothes the Guf of the upper one, which is its root. And it also clothes the GAR of Guf at the place of HGT.

65) The three Partzufim of VAK—YESHSUT, ZA, and Malchut—emerged in this very way, except there are two differences in them:

1. Their lower one does not emerge from the Peh of Rosh of its adjacent upper one, but from the Peh of Rosh of the one above its upper one. For example, ZA does not emerge from Peh of Rosh of YESHSUT, but only after YESHSUT has become one Partzuf with AVI, which are one above its upper one. Similarly, Nukva does not emerge from Peh of Rosh of ZA, but only after ZA has risen to AVI. Likewise, Partzuf Atik of Atzilut did not emerge from the first Rosh of Nekudim, but from the Rosh of SAG of AK. The reason is that these Roshim [pl. of Rosh], considered VAK from their very root, are unfit for coupling with the upper light in a way that they can emanate a lower Partzuf.

2. This concerns the clothing: The Partzufim of VAK do not clothe GAR of Guf of their upper one, HGT, but VAK of the Guf of the upper one, which is NHY from the Chazeh downward. Since they are VAK at their root, they cannot cling to GAR of Guf of the upper one. Thus, the two differences between the Partzufim of GAR and the Partzufim of VAK have been thoroughly clarified: One concerns the emergence, where only Partzufim of GAR emerge from the Peh of their adjacent upper one. This is not so in the Partzufim of VAK, which emerge from the one above their upper one. And the other concerns the clothing, that only Partzufim of GAR can cling to the HGT of the upper one, which are GAR of Guf, but not the Partzufim of VAK, which cling only from the Chazeh downward in the VAK of Guf.

Three Conditions for the Emergence of a Lower Partzuf

66) There are three conditions for a coupling to beget a lower Partzuf:

The first condition is the screen that makes a coupling with the upper light in coupling by striking and raises reflected light, which clothes the upper light. The level of the lower one is according to the measure of clothing of reflected light (as written in the “Preface to the Wisdom of Kabbalah,” Item 21). Similarly, after the screen elicited all the Partzufim and degrees in the world of Nekudim, they did not persist but broke and canceled, and the screen was refined of all five phases of coarseness in it, returned to Rosh of SAG (as written in The Study of Ten Sefirot, Part 8, Items 2, 4), and all the degrees that emerged in Nekudim left their records in the screen.

Hence, when the screen was included in the coupling in Rosh of SAG, its previous records were renewed in it. Initially, the screen elicited its highest phase, the record of Partzuf Keter, called Atik of Atzilut, at a coarseness of phase four. The rest of the records, which remained in the screen, emerged along with the birth of Atik to the place of Atik.

And once Atik had been completed, there was a coupling by striking in it, on the highest phase in the remainder of the screen within it, which is phase three, and elicited the level of AA on it. The rest of the records in the screen, on which the coupling by striking had not yet been made, descended along with the birth of AA to the place of AA.

And when AA was completed, a coupling was made in it on the highest phase in the remainder of the screen, which is phase two, and elicited the level of AVI, etc., similarly. Thus, all the Partzufim emerge through a coupling by striking of the upper light with the screen.

67) The second condition is that Keter and Hochma of each lower one are attached to the Bina and TM of their upper one. Hence, when the upper one is completed and raises its Bina and TM, Keter and Hochma of the lower one rise along with them to the place of the upper one (see above Item 20) and are included in the coupling of the upper one. Thus, each lower one receives its level from the coupling of the Rosh of the upper one.

68) The third condition is that ZA rises to YESHSUT and completes and unites the lights of the right and left of YESHSUT. Had it not been for the ascent of ZA for MAN, the right and left of YESHSUT would have been unable to shine. It follows that the ascent of ZA to YESHSUT caused the elicitation of the three lines—right, left, and middle—which are HBD of YESHSUT.

There is a rule: The lower one is rewarded with the full measure of light that it causes its illumination in the upper one. Hence, ZA receives the same Mochin of HBD from YESHSUT. This is the meaning of “Three emerge from one; one exists in three” (as it is written in The Zohar, Bo, and above in Item 52). Thus, we have explained the three conditions for the coupling to elicit the lower one.

69) In essence, the coupling to elicit the lower one emerges from the coupling by striking of upper light on the screen, since this measures the level of the lower one. Yet, it requires an awakening of MAN of the lower one, and this awakening is done by Keter and Hochma of the lower one, which are attached to Bina and TM of the upper one. Therefore, both are required for eliciting a lower Partzuf.

Yet, in ZA there is another matter: Its screen does not extend vessels of GAR, since it is a screen of phase one. Thus, the upper one cannot give it Mochin from a coupling of the screen in the upper light. Hence, the third condition is required—to receive the Mochin by inducing Mochin in its upper one, as in “Three emerge from one; one exists in three.”

Three Stages in the Elicitation of the Ten Sefirot

70) The first stage is in the first Partzufim of AK where all ten Sefirot emerged at once. In the coupling by striking on the screen of phase four, the ten Sefirot of the level of Keter emerged. In the coupling by striking on the screen of phase three, ten Sefirot at the level of Hochma emerged. In the coupling by striking on the screen of phase two, ten Sefirot at the level of Bina emerged.

71) The second stage is the world of Nekudim, which emerged on a screen of phase one, connected with the Malchut, and in which ten Sefirot emerged in two times. First, Malchut rose to Bina of SAG of AK. Then, when the screen of SAG was refined into phase one, called Nikvey Einayim, Malchut rose and conjoined with phase one, ending the degree under the Hochma, called Einayim. It follows that only two vessels remained in the degree, Keter and Hochma, with two lights, Ruach and Nefesh. And the three vessels Bina and TM fell from the degree. This is called Katnut [smallness/infancy] of Nekudim.

At the time of Gadlut [greatness/adulthood], the three vessels Bina and TM returned to the degree, and the five vessels KHB TM in the degree were completed with the five lights NRNHY (see above Item 19). Thus, it has been clarified that in the world of Nekudim, the ten Sefirot did not emerge at once, as in the first three Partzufim of AK, but rather emerged at two times—a time of Katnut and a time of Gadlut. During the Katnut, only two Sefirot emerged, and during the Gadlut, the remaining three Sefirot emerged.

72) The third stage is the world of Atzilut, in which the ten Sefirot emerged in three times, called Ibur [conception], Yenika [suckling], and Mochin. It is so because here the refinement of the screen at the last degree was added to the world of Atzilut. This is because the screen was refined from phase one, called Nikvey Einayim, into a screen with coarseness of the root phase (see the “Preface to the Wisdom of Kabbalah,” Item 21), whose reflected light clothes only the level of the light of Malchut in the vessel of Keter, called Metzach [forehead]. Hence, this light is called “MA that emerges from the Metzach.” This is because KHB TM of Rosh are called Galgalta, Einayim, AHP, and Metzach is Galgalta.

Hence, two descents of Malchut are required here: 1. A decline from the Metzach to Nikvey Einayim, which is called Yenika. 2. A decline from the Nikvey Einayim to her place at the Peh, which is called Mochin.

Thus, the first level that emerges on the screen of the root coarseness is called Ibur. The second level, emerging on the screen after Malchut’s descent to phase one, is called Yenika. The third level, emerging on the screen after Malchut’s decline to her place, is called Mochin. Thus, it has been clarified that in the world of Atzilut, the ten Sefirot emerge in three times, called Ibur, Yenika, and Mochin, as will be explained below.

Posterior Ibur, Yenika, Mochin, and Anterior Ibur, Yenika, Mochin

73) It has already been explained that the level that emerges on a screen with merely the root coarseness is called “the level of Ibur.” This is the level of the light of Nefesh in the vessel of Keter. With respect to its three lines, it is called “the level of NHY.” Yet, there is the level of Ruach in it, too, called “the level of HGT,” except it is without vessels. Hence, HGT must clothe in vessels of NHY, which is why the level of Ibur is called “three inside three,” meaning HGT inside NHY.

74) The meaning of it is that although the refinement of the screen causes the loss of the last phase, for which the five levels are one below the other (as it is written in the “Preface to the Wisdom of Kabbalah,” Items 40, 41), the last phase is not entirely lost, but a record of clothing of it remains in the screen (as written there in Item 42). For example, when the screen of Partzuf Keter of AK was refined and rose to the Peh of the Rosh, it was included in the coupling there and its records were renewed. With respect to the coarseness in the screen, on which the coupling by striking was made, only the record of coarseness of phase three remained in the screen, since the last phase, phase four, had been lost. But the part of the clothing of phase four still remained in the screen.

It follows that there are two upper phases in the screen that are fit for coupling: 1. The coarseness of phase three, which detains the upper light and receives the coupling by striking, on which the level of Hochma emerges. 2. The clothing of phase four. Even though it is unfit for a coupling by striking, since it has no coarseness that detains the expansion of the light, when it is included and associated with coarseness of phase three, a coupling by striking is done on it, too, producing nearly the level of Keter.

These two levels are called “male” and “female.” The level that emerged on phase four of clothing, associated with phase three of coarseness is called “male,” and the level that emerged only on phase three of coarseness is called “female” (see there in Item 42).

Similarly, when the screen of the Guf of Partzuf Hochma of AK was refined and rose to its Peh of Rosh, two records remained in it—male and female—as in Partzuf Keter. This is because the record of phase three of clothing, associated with phase two of coarseness, produces nearly the level of Hochma. This is considered the male. And the record of phase two of coarseness, which is the primary one that receives the coupling by striking, produces the level of Bina. This is considered a female.

In the same way, there are male and female in the refinement of the screen of Guf of Partzuf Bina. The male is nearly on the level of Bina, and the female is on the level of ZA, which is the coupling for Partzuf Nekudim. In this manner, there are male and female in the refinement of the screen of the Guf of Partzuf Nekudim where the male, meaning the record of phase one of clothing that remained in the screen, is associated with the phase of root coarseness at nearly the level of phase one, meaning the level of ZA, which is the level of Ruach, meaning the level of HGT. The female, which is the coarseness of the root phase, receiving the coupling by striking, is on the level of the light of Nefesh, Malchut, which, from the perspective of the three lines, is called NHY.

75) Therefore, we discern two levels on the level of Ibur: the level of HGT and the level of NHY. The level of HGT, which is male, emerges on the records of phase one of clothing, which is joined by the root coarseness. And the level of NHY, which is female, emerges only on the record of the root coarseness.

Since the record of clothing is unfit to receive a coupling by striking, except through association with the root coarseness, the level of HGT does not stand on its own but must clothe inside the NHY. For this reason, the level of Ibur, which is HGT and NHY together, is regarded as “three within three,” that is, HGT inside NHY.

76) After the two levels HGT within NHY emerged in the incorporation of the coupling of Rosh of the upper one, and it was recognized that they are new levels, different from the upper one, this recognition is considered “birth.” This means it has been recognized that a new Partzuf has been born here, different from the upper one, and they decline and clothe the Guf of the upper one. If they are Partzufim of GAR, they clothe the GAR of Guf, which are HGT, and if they are Partzufim of VAK, they clothe the VAK of Guf, which are TNHYM from the Chazeh downward.

Also, they suckle the light from the upper Partzuf, a suckling that makes for Malchut’s descent from the Metzach to the Nikvey Einayim. At that time, it receives coarseness of phase one once more, which is connected to Malchut, as it was in Partzufim Nekudim. Then the level of HGT acquires phases of vessels, as well, and they no longer need the vessels of NHY. It is therefore considered that through the suckling HGT expand and exit the NHY. And then it has the complete level of Ruach.

For example, in Partzuf Atik of Atzilut, the screen of Nekudim rose first—through its refinement—to Rosh of SAG of AK. After the last phase of coarseness in it had been lost, the screen remained with coarseness of the root phase, called Metzach, and a record of clothing of phase one. And then two levels, HGT NHY, emerged on it, three within three, since HGT has no vessels.

When they were recognized as a new level, it is considered that they had departed and were born and came to their place to clothe from Tabur of AK downward. Because it is Partzuf VAK, it clothes only VAK of Guf, and this is called Partzuf Atik.

Afterward, through Yenika, when it suckles from SAG of AK, it lowers the screen from Metzach to Nikvey Einayim. Following, the vessels come out to its HGT, as well, expanding from within the NHY. Thus, the two phases, called Ibur and Yenika, have been clarified.

77) Now we shall explain Partzuf Mochin. After the Partzuf received the two phases Ibur and Yenika, it rises for MAN to the upper one and brings HB of the upper one back to being face-to-face. Then they give the lower one the illumination that lowers Malchut from Nikvey Einayim to her own place—the Peh.

At that time, these three vessels, Bina and TM, which fell because of Malchut’s ascent to Bina, rise back to their degree, and the Partzuf is completed with five vessels KHB TM and five lights NRNHY. This is called Partzuf Mochin, since the first three lights Neshama, Haya, Yechida are called Mochin.

For example, after Atik received the complete two phases Ibur and Yenika, which are the levels of Nefesh and Ruach, it rises back to Rosh of SAG for MAN and returns the Hochma and Bina there to being face-to-face. And since Bina in Partzuf Hochma of AK is not mixed with Malchut, when Atik receives its illumination, it lowers its Malchut from its Bina, too. At that time, it raises the three vessels Bina and TM, which fell by the mixture of Malchut in Bina, to its own degree, and now it has KHB TM of vessels, in which the lights NRNHY can clothe.

78) When these Mochin emerge for the first time, it causes a dispute between the right and the left (as written above Items 29-30). This is because the left line, which carries the illumination of Hochma, wishes to cancel the right line, which carries the light of Hassadim. Because of this dispute and clash of right and left that occur in these Mochin, they are called posterior Mochin. Thus, the three phases Ibur, Yenika, and Mochin of the posterior have been clarified.

79) This clash of left and right causes the Partzuf to return to raising MAN to the upper one. This is because the illumination of the left, which is illumination of Hochma, strikes and refines all the coarseness in the Partzuf until the screen becomes as refined as it was when it first rose to the Rosh of the upper one. This means that only the root coarseness and record of clothing of phase one remained in it. Through this equivalence, it adheres to the Rosh of the upper one.

Once it is incorporated in the coupling of the Rosh of the upper one, it receives a coupling by striking from the upper light once more, on the coarseness of the root phase and phase one of clothing that were renewed in the screen. This elicits the level of three within three on it once more, meaning the level of HGT, clothed in the level of NHY, called “the level of Ibur” (see above Item 75). Thus we have explained that the clash of the left and the right that occurred in the posterior Mochin caused the Partzuf to return to the upper one and receive a new Ibur from the upper one.

80) Once it received the new Ibur, it departed the Rosh of the upper one once more and clothed the Guf of the upper one. Through this clothing, it suckled the lights from the upper one once more, and these lights of Yenika lowered the root coarseness into coarseness of phase one. They lowered Malchut from the Metzach to the place of Nikvey Einayim, at which time a complete level of phase one emerged on the screen. This is regarded as the expansion of HGT from within the NHY (see Item 76). It follows that it has obtained a new Yenika, which is the level of Ruach.

81) After it obtained new Ibur and Yenika, it rises for MAN to the upper one once more, and this ascent is by itself, since by leaving its root attached to Bina and TM of the upper one (see Item 67), it can now return there whenever it needs. It unites the HB that are there face-to-face (see below Item 83), and they bestow upon it the illumination that lowers Malchut from Nikvey Einayim to its place. At that time, Bina and TM rise and unite in it as before, and it obtains KHB TM of vessels and NRNHY of lights.

To prevent the rift of right and left from reawakening, the middle line rises from below and unites the right and the left so they shine together: The Hochma on the left will clothe in the Hassadim on the right, and the Hassadim on the right will be integrated in the Hochma on the left (see Item 37). Then the Mochin shine in their fullest perfection, and at that time they are called anterior Mochin. Thus we have explained how, due to the clash of left and right in the posterior Mochin, the three phases of anterior Ibur, Yenika, and Mochin reemerged.

82) Hence, a Partzuf is complete only after it receives the posterior Ibur, Yenika, and Mochin, and the anterior Ibur, Yenika, and Mochin. Because of the refinement of the screen that was added in Atzilut to the degree of coarseness of the root phase, the Partzufim of Atzilut will not be able to receive their ten Sefirot, except after three consecutive times, called Ibur, Yenika, Mochin (see above Item 72). Since on the first elicitation of Mochin there was the clash of right and left until the left refined all the coarseness in the screen, all the lights, Ibur, Yenika, and Mochin it had received departed.

This is so because when the coarseness in the screen is canceled, the coupling is canceled and the lights depart. The Partzuf returns to the Rosh of the upper one for an Ibur, receiving new three within three. Then it is born and receives a new Yenika, which lowers the Malchut from Metzach to Einayim, the HGT exit the NHY, and it receives the level of Ruach once more. Subsequently, it rises for MAN and receives Neshama, Haya, Yechida once more, in which there is already the middle line, which unites the right and the left with each other. These are called anterior Mochin, and then they shine and persist. Thus, before the Mochin is obtained for the second time, they cannot persist.

Face-to-Back and Face-to-Face

83) Even while the Partzuf has already received the anterior Mochin, the Hochma and Bina there are still in a state of face-to-back. This means that only Hochma receives the anterior Mochin. But Bina is always in a state of delighting in mercy and wants Hassadim and not Hochma; hence, it is considered that its posterior are toward the Hochma, and it does not want to receive the anterior Mochin from it.

Hochma and Bina are at that state of face-to-back until ZA rises to them for MAN. Also, there is a connection between Bina of direct light, imparting illumination of Hochma to ZA of direct light (see the “Preface to the Wisdom of Kabbalah,” Item 5). Hence, when ZA rises for MAN to Bina, Bina immediately turns her face back to Hochma to receive the anterior Mochin from it—which are Mochin of illumination of Hochma—for ZA, as it does in the five phases of direct light. Then it is considered that Hochma is already face-to-face with Bina.

Who Measures the Level in Atzilut?

84) We should ask this: “The screen of Atzilut has only the root phase of coarseness, called Metzach, having only the level of the light of Nefesh. Thus, who caused the emergence of the five Partzufim in Atzilut, Atik, AA, AVI, and ZON, where Atik is the level of Yechida, AA—the level of Haya, AVI—the level of Neshama, and ZON—the level of Ruach?” This question applies also to the world of Nekudim, since only coarseness of phase one remained in the screen, called Nikvey Einayim. Thus, how could five Partzufim emerge in Nekudim?

85) The thing is that phase four, too, was connected in the screen of Nekudim and in the screen of Atzilut through the Malchut that rose to Nekudot of SAG of AK. Had phase four not associated in the screen in them, no Partzuf would have been able to emerge on that screen, since even the coarseness of phase one in Nekudim is regarded as “thin looking,” from which the coupling by striking does not produce any Partzuf. It is all the more so in the coarseness of Metzach in Atzilut: It is unfit for a coupling by striking for the elicitation of a Partzuf.

But since phase four conjoined with those screens, they became fit for coupling by striking. Now we may ask, “In that case, the level of Keter should have emerged on the screen, since phase four is attached to the screen!”

86) The answer is that phase four does not produce the level of Keter, except when it is at the place of Malchut. At that time, the reflected light that rises from the coupling by striking on it clothes the five vessels KHB TM over the five lights NRNHY. But if phase four stands at the place of ZA, where there are only four vessels KHB Tifferet, the reflected light draws only four lights NRNH in four vessels KHB and Tifferet.

If phase four stands at the place of Bina where there are only three vessels KHB, the reflected light draws only three lights NRN. If phase four stands at the place of the vessel of Hochma where there are only two vessels—Keter and Hochma—its reflected light draws only two lights, Nefesh and Ruach. This is what happened in Nekudim where the coupling was made at the Nikvey Einayim, which is the vessel of Hochma. Hence, only the level of Nefesh Ruach emerged in Katnut.

And if phase four stands at the place of Keter, where there is but one vessel, its reflected light draws only one light: Nefesh. This is what happened in Atzilut—only the level of Nefesh emerged in the Ibur, since the coupling was in the place of the Metzach, which is the vessel of Keter.

Yet, after the illumination of Yenika, which phase four rejected to the place of phase one, called Nikvey Einayim, the level of Ruach emerged. But then, through illumination of HB face-to-face of the upper one, which lowered phase four to her place in Malchut, which raises the fallen Bina and TM to their degree, there are five vessels KHB TM there once again. At that time, phase four elicits the level of Keter in the light of Yechida, and this is the level of Atik of Atzilut.

87) Now we need to explain how the rest of the Partzufim below Atik came out. In the beginning, after the breaking of the vessels, screen of Nekudim rose to Rosh of SAG. It was refined of all five phases of coarseness that emerged in it in five Partzufim, until it equalized with the screen of Rosh of SAG. Yet, the records from the coarseness of the five Partzufim that emerged in it remained in it, except for the last phase, which was lost, as it is written about all the Partzufim. Thus, when it was included in the coupling of the screen of Rosh of SAG, the coarseness of all five Partzufim was renewed in the screen of Nekudim, and a coupling by striking emerged on the coarseness in the screen.

However, not all the phases in the coarseness participated in the coupling by striking, but only its highest phase, which is coarseness of Metzach, connected to phase four. Through the three phases Ibur, Yenika, and Mochin, its ten Sefirot were completed at the level of Keter.

The other records, from the rest of the Partzufim of Nekudim that were in the screen, did not receive anything from this coupling at the Rosh of SAG, since they are below the level of Keter and are waste compared to its value. For this reason, upon the emergence of Atik from the Rosh of SAG, all the records from the rest of the Partzufim that were not included in its coupling came down with it.

After Atik was completed in anterior Ibur, Yenika, and Mochin, the upper light shone on the highest phase from the records that remained in it, which is coarseness of phase three. Through the three phases Ibur, Yenika, and Mochin, ten Sefirot at the level of Hochma emerged, and this is Partzuf AA.

It is the same here: All the records of coarseness that are less than coarseness of phase three are waste compared to the value of the coupling at the level of phase three that emerged in the Rosh of Atik. Hence, when AA was born and departed Rosh of Atik to its place, all those records were drawn to its place along with it.

After AA obtained all three phases Ibur, Yenika, Mochin in completeness, the upper light shone on the highest phase that remained in those records, which is coarseness of phase two. Then, through the three phases Ibur, Yenika, Mochin, ten Sefirot at the level of Bina emerged on it. This is Partzuf AVI, and the rest of the Partzufim emerged similarly. Thus we have explained how the Partzufim of Atzilut emerged from one another.

Two States in Malchut

88) Malchut is the Nukva of ZA. Her root begins in Malchut of the second restriction, which ended the seven Sefirot of Katnut of ZA of Nekudim. It is a separate degree from ZA, since ZA includes HGT NHY of Nekudim, and the degree below it is Malchut, which ends the Nekudim. Hence, this Malchut is considered a separate Nukva from ZA and a lower degree than ZA.

And there is also the phase of Nukva in the Guf of ZA, since the left side of ZA is considered its Nukva. Yet, this Nukva is considered ZA’s own Guf [body], since ZA is the middle line, which receives from the two lines, right and left, of Bina. The right in it receives from Bina’s right line, which is light of Hassadim, considered the male side in it, and the left side in it receives from the left line of Bina, which is light of Hochma, considered the Nukva side in it. Yet, both are one degree, included in one another.

It is known that in the beginning, the sun and the moon, which are the separate Nukva and ZA, were considered the two great lights. The level Nukva was equal to that of ZA, and she was as big as him. But then the moon—the Nukva that is separated from ZA—complained and said, “Two kings cannot use the same Keter [crown].” Then she was told, “Go and diminish yourself.” Thus she became the small light.

Thus, you find two states here in Nukva: In the first state, she was with ZA, in the state of the two great lights, equal to ZA. The second state is after the Nukva was diminished and became the small light.

Explanation: In the beginning of the correction of the separate Nukva of ZA, the Emanator connected her with the Nukva in the Guf of ZA, which is the left side in it, and the two became one Nukva for ZA. When Mochin of right and left were drawn for them from Bina, ZA, which is the right in it, took the lights of the right of Bina, and the separate Nukva took the lights of the left line of Bina, like the Nukva in the Guf of ZA, since she was joined into a single Nukva with her.

And you already know that the lights of the right line of Bina are Hassadim, and the lights of the left line of Bina are Hochma. It follows that now ZA received the Hassadim of the right of Bina without Hochma, and the separate Nukva received the Hochma of the left of Bina without Hassadim, and it is known that Hochma cannot shine without Hassadim. For this reason, the Hochma froze in it and became darkness and not light.

This is the meaning of the moon’s complaint, saying that two kings cannot use the same Keter. This is because when they both use the same Keter, which is Bina, considered their Keter, ZA becomes Hassadim without Hochma, and the Nukva becomes Hochma without Hassadim, which is darkness, and she could not tolerate that state.

We could ask, “But before the separate Nukva joined with the Nukva in his Guf, the right in it, which is the male, did receive Hassadim, and the left in it, which is the Nukva in his Guf received Hochma; yet, the Nukva in his Guf could tolerate it and was not darkness!” The thing is that the Nukva in his Guf is ZA’s own self. Hence, the Hochma in her is not separated from the Hassadim in ZA. But this is not so with the separate Nukva, which is truly a different degree from ZA. But because it joined with the Nukva in his Guf, she received the Hochma of the left of Bina like her. Hence, after she received the Hochma within her, the Hochma separated from the Hassadim since she had no connection with the Hassadim of ZA.

Thus, we thoroughly explained the first state of the separated Nukva. To be able to shine for the lower ones, she was told, “Go, diminish yourself,” meaning diminish yourself from that great degree of being equal with the degree of ZA and receiving from Bina. Rather, she is to descend below Yesod of ZA, as she was at her root: below the whole degree of ZA, and receive all of her lights from ZA.

Since she receives her lights from ZA, which is the middle line, the Hochma that he gives her is integrated with Hassadim and she can shine. This is the second state of the separate Nukva. What she received in the first state is regarded as posterior Nefesh, Ruach, Neshama, meaning they do not shine. And what she receives in the second state is regarded as anterior Nefesh, Ruach, Neshama, meaning they shine in completeness. To understand the matters to the fullest, you must delve in The Zohar, Beresheet 1, Items 111-116, and the Idra Raba, Item 323-325.

There are merits to her first state, since then her highest level was Bina and she could receive Hochma from her and did not need to receive from ZA. Yet, she could not shine to the lower ones due to the absence of Hassadim. For this reason, she is regarded as being in the posterior.

But in the second state, after she was diminished under the screen of Yesod of ZA, she was no longer fit to receive Hochma, since the screen of Yesod ZA detained her. Hence, she had to receive Hochma in posterior vessels that remained in her from the first state. But there are more merits to the second state than to the first state since then she could shine to the lower ones both Hochma and Hassadim, whereas in the first state, she could not shine to the lower ones.