Bnei Baruch Kabbalah Academy

Since before the Tzimtzum, its conduct was to fulfill Behina Dalet. For that reason, now too it wants to fulfill her, and that is why it strikes the Masach that stops it on its way.

(Part 3, Chap 1, item 3 and Ohr Pnimi, item 70)

What does it mean that the Ohr comes in through a Halon and a Nekev without a Masach?

Where the bestowal and the pouring of abundance of Ohr Hozer is recognized without any Aviut, meaning in the Ohr Hozer that ascends from the Masach upwards, its Behinot are called Halon and Nekev.

(Part 3, Chap 4, item 2 and Ohr Pnimi, item 8)

Why is the Masach in Malchut de Elyon regarded as the giver to its inferior degree?

Because through the Zivug de Hakaa, performed in the Masach de Malchut de Rosh de Elyon that raises Ohr Hozer from the Masach upwards, these Orot glitter once more to the inferior degree. Consequently, the Masach in Malchut de Elyon bestows upon the Tachton.

(Part 3, Chap 4, item 9 and Ohr Pnimi, item 300)

What generates the Hitnotzetzut of the Orot from the Masach downward?

Any degree that Malchut causes to clothe the Rosh through the Ohr Hozer that ascends from her is regarded as Malchut’s own part, for she is the Shoresh of its existence. Thus, this entire level expands once more in Malchut herself.

In other words, Malchut expands to Eser Sefirot from her and within her and receives that same level to the three upper Behinot in her, down to the Malchut in her, where she is unfit to receive because of the Tzimtzum. By that, Malchut becomes the ending point, called Tabur.

(Part 3, Chap 2, item 2 and Ohr Pnimi, item 3)

What does He’arah through the Masach mean?

Hitnotzetzut Orot de Rosh from the Masach downwards is called He’arah through the Masach (see item 105).

(Part 3, Chap 2, item 2)

What is the difference between In Passing and through Hitlabshut?

“In Passing” is what comes by way of cause and consequence in the four Behinot de Ohr Yashar. For example: Behina Bet is a consequence, cause by Behina Aleph and Behina Gimel by Behina Bet. That which comes by way of Zivug and Ohr Hozer is called “through Hitlabshut.”

(Part 3, Chap 4, item 1 and Ohr Pnimi, item 1)

What does Hitlabshut in Hochma or in Bina etc. mean?

The Hitlabshut of Eser Sefirot de Ohr Yashar in Eser Sefirot de Ohr Hozer is named after the first Sefira in that level. If it is Keter, all Eser Sefirot will be called Keter; if it is Hochma, they will be called Hochma etc.

(Part 3, Chap 2, item 12 and Ohr Pnimi, item 1)

What is the measurement of the Masach?

See Ohr Pnimi Chapter 3, item 1.

What is the Masach between Atzilut and Beria?

The Masach between Atzilut and Beria is the Sium Raglin de Atzilut performed in Tzimtzum Bet after the ascent of Malchut, being Behina Dalet, to Bina de Nekudot de SAG de AK. This Behina Dalet is interior.

The Masach de Behina Gimel, namely Malchut de Malchut de AA, is over it. This is Malchut ha Mesayemet the Raglaim of AA, clothed by Masach de Behina Bet, called clothing in Bina, for the Eser Sefirot de Beria. The two Upper Ones, Keter and Hochma, are concealed and hidden inside their Bina.

(Part 3, Chap 3, item 2)

How does the Masach of Behina Bet impart to Beria and the Masach of Behina Aleph to Yetzira?

From above downward.

(Ohr Pnimi, Chap 3, item 6)

Why did Bina become a Blocked Masach in Beria?

Because the giver from above downward is regarded as a “blocked Masach,” meaning its Gevul is shut. Consequently the Eser Sefirot beneath it cannot suck higher than its Gevul.

However, when the Masach bestows from below upward it is regarded as an “open Masach,” because it lacks the power to limit the Orot there, although it clothes in its Ohr Hozer (see item 103).

(Part 3, Chap 14, item 3)

Why does the point of Malchut de Atzilut breaches and breaks through the Masach?

Since it is regarded as Atzilut. Her Shoresh comes from Masach de Behina Gimel and Masach de Behina Bet does not control her. For that reason she breaches and breaks it, meaning from her perspective it is not regarded as “blocked” (see item 112); it is considered as open. However, even though she descends beneath it, she is not limited by it, but can always go back to Atzilut.

(Part 3, Chap 8, item 1)

Why do GAR de AA not breach the Masach?

Because that Masach de Behina Bet is their Shoresh and they are below it.

(Part 3, Chap 7, item 1)

Why doesn’t the Aviut appear at once but in an order of four degrees?

Because they are two complete opposites: one wants only to bestow and to not receive at all, and the other wants only to receive. Two opposites cannot stem from one another unless gradually.

Therefore, the Ohr does not leave the Maatzil and becomes a Ne’etzal before it hangs down through the four degrees HB TM of Ohr Yashar.

What are the two Behinot in the Ohr of Histaklut?

They are Ohr Yashar and Ohr Hozer. The received Ohr de Histaklut in the first three Behinot – Hochma, Bina and Tifferet – is the Ohr Yashar, and the Ohr of Histaklut that is not received but is rejected backwards. In other words, the Ohr that is fit for Behina Dalet is the Ohr Hozer in it.

(Part 3, Chap 12, item 3)

Are the four degrees of the Aviut of Ohr Yashar as limited as they are from above downward and why?

In the four Behinot of Ohr Yashar it is also considered that Malchut de Elyon becomes the Keter de Tachton. That is because Malchut de Behina Aleph became the Shoresh and the Keter of Behina Bet, and Malchut de Behina Bet became Keter de Behina Gimel.

Thus, Bina de Ohr Yashar is limited to Aviut de Behina Bet from above her in Malchut de Hochma. Also, Aviut de ZA comes from Malchut de Bina above. For that reason, each of these four Behinot is considered to be receiving its Aviut from above downward.

Who causes the four Behinot of Ohr Yashar become distinguished and captured in the degree?

The Ohr Hozer that ascends from the Masach of Malchut upwards makes the Ohr be caught in the degree.

(Part 3, Chap 12, item 4)

Where do the four Behinot in the Ohr Hozer come from?

They are five Reshimot that remained in Malchut from her Orot in Ein Sof after the Tzimtzum. There, Ohr Ein Sof filled the entire Behina Dalet, and she received all the Ohr that is destined for her five Behinot.

Since the Masach now detains all the Ohr that should fulfill these Reshimot, you find that there are five Behinot KHB TM in this Ohr Hozer that are rejected from the five Reshimot in Malchut. Know, that these five Behinot in the Ohr Hozer ascend and clothe the five Behinot in the Ohr Yashar.

(Histaklut Pnimit, Chap 2, item 2)

What changes in the Ohr Hozer before the Ohr Yashar clothes it and after the Ohr Yashar clothes it?

Any Hidush Tzura is regarded as an addition to the first Tzura. Thus, if Behina Dalet in Malchut was purified into Behina Gimel, then this is a different Malchut, additional to the first, because there is no absence in spirituality.

However, the force of the restriction in Malchut de Behina Dalet rides on the new Malchut de Behina Gimel too. Therefore the Zivug de Hakaa does apply to her, but she is still not regarded as Malchut ha Mesayemet as is Malchut de Behina Dalet de Elyon before the Ohr Yashar clothed her Ohr Hozer.

In other words, she expands to Eser Sefirot de Guf from her and within her and the Ohr Hozer descends to them from above downward with the complete measure of the level that clothed the Rosh through Malchut de Malchut, called Tabur. Only afterwards does Tabur become the ending point because the first Tzimtzum was only on the Kli of Malchut that has already clothed the Orot.

(Histaklut Pnimit, Chap 7, item 5)

What is the reason for the Hitpashtut of Eser Sefirot de Rosh to a state of Guf?

See above item 105.

(Part 3, Chap 8, item 1)

Are the four Behinot Komot de Ohr Hozer that limit ABYA from above downward, and why?

They certainly do from above downward because the Ohr Hozer from below upward places no Gevul (see item 112).

(Part 3, Chap 3, item 5)

Why does the Aviut of Behina Gimel generate the level of Hochma?

Because the five Reshimot KHB, ZA, Malchut, in Kli de Malchut (see item 119) stand from below upward. That is because Behina Dalet is Keter, Behina Gimel is Hochma, Behina Bet is Bina, Behina Aleph is ZA and the purest of all is Malchut.

Because she lacks Aviut de Behina Dalet, even if she did receive the Ohr directly inside, she would not have a place to extend and receive the Ohr of Keter, for she lacks Behina Dalet.

Now too, when the Masach rejected and pushed that Ohr backwards, it only rejected from Hochma downward, namely the measure that she could receive. For that reason that Ohr Hozer cannot ascend and clothe Keter, but only from Hochma downward, as is its own level.

Similarly, if she has only Aviut de Behina Bet, the level of Ohr Hozer itself would lack the two Sefirot Keter and Hochma. For that reason it cannot clothe Keter and Hochma de Ohr Yashar, but only from Bina downward.

(Histaklut Pnimit, Chap 2, item 2)

How do Zivugim de Hakaa occur in AHP?

Even though Ohr AHP is Ohr de Hassadim, there is still Zivug de Hakaa there because they necessarily have He’arat Hochma.

Why are the Eser Sefirot that end the Partzuf, Eser Sefirot de Ohr Hozer without Ohr Yashar?

Because Ohr Hozer without Ohr Yashar hasn’t any bestowal. For that reason it is called Ohr Nekeva, which only receives and does not give anything and therefore ends the Partzuf.

(Histaklut Pnimit, Chap 7, item 2)

What is the Hevel that comes out of a degree?

Ohr Hozer that descends from above downward is called “Hevel that comes out.”

(Part 3, Chap 11, item 7 and Ohr Pnimi, item 8)

Why doesn’t real Hevel come out from the eyes?

Because there is no Hakaa in Behina Aleph due to her frail Aviut.

(Part 3, Chap 11, item 5)

What comes to be in the Sefirot as a result of the Ohr of Histaklut?

The Ohr Yashar and the essence of the existence of the Ohr Hozer come from Ohr Histaklut, meaning Ohr Hochma that expands from Ein Sof, called Keter (see item 116). The essence of the existence of the Kelim is also from the Ohr Histaklut, for they are generated by the Ohr Hozer.

(Part 3, Chap 11, item 6)

What comes to be in the Sefirot as a result of the Hevels of the AHP?

The Aviut in the Kelim, which appears from the Masach downward (see item 122), is made of Hevels that extends from the AHP.

(Part 3, Chap 11, item 7)

Why isn’t any reality made of Orot AHP?

Because AHP is only regarded as Malchut. Malchut that rose to Behina Gimel of the Rosh is called Hotem and Malchut that rose to Behina Bet of the Rosh is called Awzen. Thus, they do not have any Ohr Yashar, but only descending Ohr Hozer, called “exiting Hevel”. They only create the Aviut in the Kelim, and that is why no reality came from them (see item 29).

(Part 3, Chap 11, item 7 and Ohr Pnimi, item 8)

A. What does it mean that there is no Masach at all in Olam Atzilut?

There is no Masach in Olam Atzilut because Masach means rejection of the Ohr from clothing the Kli. Wherever there is a Masach, it stops the He’arah of Ohr Elyon from shining.

You can therefore see that the real Masach in only at the Sium Raglin of every Partzuf, for it stops the Ohr and the Partzuf ends and its degree. However, the screens above the Sium Raglin of the Partzuf are but acts that rise from the Masach de Sium Raglin. In Peh de Rosh it performs a Zivug de Hakaa, and at the Chazeh, it stops the Hitlabshut of Ohr Yashar.

The Behinot of Hizdakchut of the Masach referred to the Partzuf are not actual screens, for they do not stop the He’arah of the degree of the Partzuf. They are rather operations that eventuate by the power of the Aviut and the Kashiut in the Masach de Sium Raglin. We only call them screens to simplify the issue.

B. What is the difference between Ohr of Atzmut and Ohr of Tolada?

The Ohr Yashar clothed in Ohr Hozer that ascends to them from below upward is the Atzmut of the degree. Ohr Yashar that is clothed in Ohr Hozer that descends from the Masach downwards, called Eser Sefirot de Guf, is called Ohr of Tolada from the Eser Sefirot de Rosh (Chap 8, item 9).

Ohr that extends to the Tachton because it bestowed upon the Elyon is called Ohr of Tolada and also Guf. Also, the three lines of ZA that extend because “three extend from one,” are also called Ohr of Tolada, and Guf.

Why is every level of Eser Sefirot named only after its uppermost Sefira?

Because the smaller Orot are completely nullified in the greater ones and do not count.

Why are the two Orot of ZON on the same level?

Since they come from Eser Sefirot of the same level.

(Part 3, Chap 7, item 2)

How is the Zivug de Hakaa performed for the purpose of the Eser Sefirot de Beria and de Yetzira?

The Eser Sefirot de Beria came out by Zivug de Hakaa in Karka de Atzilut, and the Eser Sefirot de Yetzira came out by a Zivug de Hakaa in Eser Sefirot de Beria.

(Part 3, Chap 2, item 2 and Ohr Pnimi, item 3)

How does Ein Sof shine in Atzilut?

By Hitlabshut of Ohr Ein Sof in Hochma, meaning from a Zivug on Masach de Behina Gimel.

(Part 3, Chap 3, item 4)

Why doesn’t Atzilut receive above Hochma?

Because Ohr Hozer that is rejected from Malchut doesn’t have Ohr de Keter, but only from Hochma downwards (see item 123). For that reason it doesn’t have anything with which to clothe the Keter de Ohr Yashar and receive from it.

(Part 3, Chap 3 and Ohr Pnimi, item 3)

In which clothing does Olam Atzilut receive Ohr Ein Sof, and Olam Beria, Olam Yetzira and Olam Assiya?

Atzilut receives in clothing, meaning Ohr Hozer from Behina Gimel, called Hochma. Beria – by a clothing of Behina Bet, called Bina, Yetzira – by a clothing of Behina Aleph, called ZA or Tifferet, and Assiya receives through Malchut de Yetzira.

(Part 3, Chap 3, item 2 and item 3)

Why is Hitnotzetzut from Elyon to Tachton called Seal and Imprint?

The Ohr Hozer that clothes all the Behinot from the Masach upwards to the Orot de Rosh, also brings them when it expands from the Masach downward to the Eser Sefirot de Guf, not a thing missing. For that reason, this Ohr Hozer that descends from above downward is exactly like a Seal. Every thing that is engraved in it is copied to the imprint, being the Eser Sefirot de Guf. It is like that also from every Elyon to Tachton.

(Part 3, Chap 8, item 9 and Ohr Pnimi, item 8)

Where do the Kelim come from?

The Kelim come primarily from the Ohr of Histaklut (see item 128), though their Aviut and Tzura were formed by the Ohr Hozer that descends from Awzen, Hotem, Peh downwards (see item 129).

(Part 3, Chap 11, item 7)

Why did the Orot come before the Kelim?

It is because when Ohr Ein Sof expanded to create the Kelim, there were four Behinot of Ohr Yashar there. We know that three Behinot, HB and ZA are regarded as Orot, and only Malchut is considered to be a Kli. It is because of that that the Orot come before the Kelim.

(Part 3, Chap 12, item 5 and Ohr Pnimi, item 2)

How are Kelim de Rosh made?

By the Ohr Hozer from the Masach upward.

(Part 3, Chap 12, item 4)

How are Kelim de Toch made?

By the Histaklut in AHP. During the Hizdakchut of Tabur to Behina Gimel, the Ohr leaves from the place between Tabur and Chazeh because the Behina Gimel of Guf is called Chazeh, and because of this Hizdakchut Malchut de Rosh rose from Peh to Hotem.

It is so because Behina Gimel de Rosh is called Hotem, and there was a Zivug de Hakaa there, on Behina Gimel, and the Ohr Hozer that descends from the Hotem down expanded to the Chazeh.

Afterwards, when Malchut de Behina Gimel purifies to Malchut de Behina Bet, the Ohr leaves from the place of the Chazeh as well, until Shibolet ha Zakan. That is because Behina Bet de Guf is found there, and because of this Hizdakchut Malchut de Rosh also ascends from the Hotem to the Awzen, which is Behina Bet de Rosh. Then there is a Zivug de Hakaa there, on Masach de Behina Bet, and the Ohr Hozer that descends from the Awzen downwards expands all the way to Shibolet ha Zakan.

Afterwards, because Malchut de Behina Bet de Guf, called Shibolet ha Zakan, was purified to Aviut de Behina Aleph, the Ohr left from Shibolet ha Zakan almost to the Peh. Because of that, Malchut de Rosh ascended from the Awzen to the Eynaim, meaning to Behina Aleph de Rosh, where there is no Hakaa (see item 127). For that reason there is also no Ohr Hozer there, which comes down and therefore no Kli was made for the Ohr Hochma.

Similarly, when she was purified to Behinat Shoresh and Malchut rose from Eynaim to Galgalta, namely Keter de Rosh, there was also no Hakaa there and that is why there was no descending Ohr Hozer there. For that reason the Kli de Keter de Guf does not emerge.

Hence, the Guf does not have Kelim for Haya, which is Ohr Hochma, or Yechida, which is Ohr de Keter because of the absence of Hakaa there during the Hizdakchut of Malchut. It turns out that there are only three Kelim here, namely Malchut – from Chazeh to Tabur, ZA – from Shibolet ha Zakan to the Chazeh and Bina – from below the Peh to Shibolet ha Zakan. You should know that there is no Zivug de Hakaa in Malchut de Guf, but in Malchut de Rosh, meaning from the Peh upwards.

(Histaklut Pnimit, Chap 6, item 5)

How are Kelim de Sof made?

Since Malchut de Guf cannot receive any Ohr Yashar but only Ohr Hozer, and Ohr Hozer without Ohr Yashar does not expand and bestow, for that reason the Partzuf ends.

(Histaklut Pnimit, Chap 7, item 5)

Why must every Partzuf consist of three degrees - Rosh, Toch, Sof?

Because first, there must be a Zivug de Hakaa, which uncovers the Ohr Hozer from below upward to the Eser Sefirot of Rosh and the roots of the Kelim. Afterwards, in order to expose the complete Kelim, the Ohr Hozer must expand from the Masach downwards (see item 142).

After that the Eser Sefirot that end the Partzuf, which are Eser Sefirot de Sof are needed. Thus, a degree is not completed but only in the three Behinot – Rosh, Toch, Sof.

(Histaklut Pnimit, Chap 5, item 4)

What is the ascent of Malchut to the Maatzil?

Ascent means purification. When Malchut de Guf purifies to Behina Gimel, it is regarded as Malchut ascending to ZA. When she purifies to Behina Bet, it is regarded as Malchut ascending to Bina, and when she purifies to Behina Aleph it is considered that she rose to Hochma. When she purifies to Behinat Shoresh, it is considered that she rose to Keter, called the Maatzil.

(Histaklut Pnimit, Chap 10, item 7)

Who causes the ascent of Malchut to the Maatzil?

Ohr Makif that remains outside the Partzuf and wants to shine in the Pnimiut is the cause of the Hizdakchut.

When does Ohr Ein Sof clothe the Kelim?

After the second Histaklut in Orot AHP (see item 142), which makes all the Orot from Eser Sefirot de Guf leave, there was a new Zivug and a second Hitpashtut, which shines once more and fulfills those Eser Sefirot de Guf. It also generates a new Partzuf that is clothed in that same place.

(see item 168)

Why aren’t the Eser Sefirot de Rosh regarded as Kelim?

Because the Aviut in Malchut cannot ascend from where she is generated even one bit. For that reason, the Ohr Hozer that ascends from her upwards is regarded as Ohr, but with regards to the Ohr Yashar it is regarded as a Kli. Consequently, it is only enough to be caught in the degree and become a Shoresh for the Kelim.

How were the Kelim formed one above the other?

See above item 142.

Why wasn’t a Kli generated from the Eynaim?

See above item 142.

Why do the first three Behinot of Ohr Yashar not have the Behina of a Kli, but only Behina Dalet?

Because the Kli consists primarily of the Aviut, meaning the will to receive in the Ne’etzal, which appeared in a sufficient amount only in Behina Dalet. The first three Behinot do not have a sufficient amount, but they are regarded as the generators of Behina Dalet. For that reason the first three Behinot are regarded as Ohr, and Behina Dalet alone is regarded as a Kli.

(Part 3, Chap 12, item 2)

Why are Neshama and Ruach called Ohr?

See above item 151.

Where do the roots of the Kelim come from?

From the Ohr Hozer that ascends from the Masach upward.

Where do the complete Kelim come from?

From the Ohr Hozer that descends from the Masach downward.

How and where do the three Kelim of the Guf, Bina, ZA, and Malchut formulate?

By Hizdakchut Malchut de Guf (See item 142).

What are the names of the four Behinot of the Aviut de Rosh?

Aviut de Behina Aleph de Ohr Yashar is called “reception through Keter.” Aviut de Behina Bet is called “Harchaka.” Aviut de Behina Gimel is called “Halon and narrow Nekev,” and Aviut de Behina Dalet is called “Halon and narrow Nekev with Harchaka.”

(Part 3, Chap 1, item 4)

What is a Hamshacha and reception of Ohr Yechida?

The Hamshacha is in Aviut de Behina Dalet and reception is in the totally pure, such as Behinat Shoresh.

What is a Hamshacha and reception of Ohr Haya, Ohr Neshama and Ohr Ruach?

For Ohr Haya, the Hamshacha is in Behina Gimel, and reception is in Behina Aleph. For Ohr Neshama, the Hamshacha is in Behina Bet and reception is also in Behina Bet. For Ohr Ruach the Hamshacha is in Behina Aleph and reception is in Behina Gimel, and for Ohr Nefesh the Hamshacha is by ZA and the reception is in Behina Dalet.

Why do all the Kelim equalize in level in the Zivug de Hakaa?

Because in Ohr Yashar, the purer is more important and higher, and the opposite is true in Ohr Hozer, meaning the Av is more important. Therefore, when clothing one another, their level becomes the same because the lower in Ohr Yashar is higher in Ohr Hozer and vise versa.

Where are the five Behinot in the Kli of Malchut from?

See above item 119.

How can Malchut de Rosh expand from and within her to the extent of receiving Eser Sefirot from Rosh?

See above item 121 and item 120.

How far do Eser Sefirot de Guf expand?

To Malchut de Malchut, called Tabur.

Why are there no Kelim opposite Haya and Yechida of each Partzuf?

See above item 142.

What are these terms: Shibolet, Chazeh, Tabur?

Shibolet is Malchut de Bina de Guf; Chazeh is Malchut de ZA de Guf; Tabur is Malchut de Malchut de Guf.

(See above item 142)

When are the Kelim of one above the other filled with Ohr?

In Hitpashtut Bet.

(See above item 147)

Why does Ohr Yechida clothe Galgalta and not Peh?

Because the giver gives in the more Av thing, and the receiver must receive in the more Zach.

Why doesn’t Ohr Haya clothe the Hotem?

Because Ohr Haya is received only in Behina Aleph, which is Ohr Eynaim, as explained in item 166.

How is AB emanated from Partzuf Galgalta?

Every Partzuf must have two roots in its Elyon. Those are Keter Malchut de Elyon, called Peh, and Malchut de Malchut de Elyon called Tabur. It is so because by the ascent of Tabur de Partzuf Keter to its Peh, meaning when Malchut de Guf is purified from its Aviut and remains as pure as Kli de Keter, it is regarded as reaching the place of Peh de Rosh, being as pure as the Peh. That is because from above downward there is no Aviut in the Peh.

This Peh stands there and serves as Malchut de Rosh, which raises Ohr Hozer from below upward, and from below upwards it has Aviut de Behina Dalet. It turns out that the Tabur that rose there is also incorporated in that Zivug of the Peh from below upward, meaning mingled with the Aviut there.

However, Tabur cannot receive Aviut de Behina Dalet inside, as it is in the Peh because of the disappearance of its last Behina form it by the power of the purification. For that reason, Tabur receives only Aviut de Behina Gimel there.

Know, that this Hitabut that Tabur acquired from the Peh is called “descent to the place of Chazeh de Partzuf Keter”. That is because after the Tabur (which is the Behina of Malchut de Guf from above downward) became Av, it became Malchut de Guf once more, called Chazeh.

Thus, by acquiring the above Aviut, Tabur left the Behina of Peh and descended once more near the Tabur, meaning to the place it was in before it purified, namely the place of the Chazeh. It didn’t actually go down to Tabur because it did not become Av in Behina Dalet, but only in Behina Gimel, and the Chazeh is the place of Malchut of Behina Gimel de Guf de Partzuf Keter.

Thus, through its Hizdakchut and ascent to the Peh, the Tzura of Tabur has changed, because prior to its ascent, it had Aviut de Behina Dalet, and after the ascent back to its place, it received only Aviut de Behina Gimel. For that reason that Tabur is now considered to be a new Kli of Malchut. Therefore, it is regarded to have stepped completely out of the Upper Partzuf, namely Partzuf Keter.

Doing that, it became fit for Zivug de Hakaa and Hitlabshut of Eser Sefirot de Rosh, even though it stood in the place of the Chazeh de Partzuf Keter, even though the Chazeh, which is Malchut de Guf is unfit for Hakaa (see item 142). Because it comes from the Behina of Malchut after the Ohr clothed her from above downward (see item 120), that Hitlabshut does not concern that Tabur that rose and descended there. It is so because that Tabur is the new Behina of Malchut, where the Ohr Elyon has never yet clothed, rendering it fit for Zivug de Hakaa (see item 120 and item 210).

It is for that reason that Ohr Ein Sof expanded to the new Behinat Malchut of Behina Gimel that stands in the place of the Chazeh de Elyon. By the Hakaa in the Masach in her, the Eser Sefirot de Ohr Hozer came out and clothed the Ohr Elyon up to the level of Hochma, as it says in item 119, that the Ohr Hozer that rises from Malchut de Behina Gimel cannot clothe the Keter.

Thus, the Eser Sefirot of this new Rosh clothe Partzuf Keter from the place of Malchut de Rosh, meaning in Chazeh de Partzuf Keter, to the place of its Peh, for there is its Upper Shoresh, and they cannot transcend above their Shoresh. It turns out that the Rosh de Partzuf Keter remains uncovered.

After that the Ohr Hozer descends and expands from Malchut de Rosh downward to the Eser Sefirot de Toch, as it says in item 142, and Eser Sefirot de Sof, as it says in item 143. Thus, that Rosh, Toch, Sof is called Partzuf AB that is born and generated by its Upper Partzuf, called Partzuf Keter, or Galgalta.

(Part 3, Histaklut Pnimit, Chap 10)

How is SAG emanated from Partzuf AB?

It has already been explained that the primary cause of the birth of a Partzuf is that law of Hizdakchut that is always applied in the Eser Sefirot de Guf because of the clothing of Ohr Elyon inside them (see Histaklut Pnimit Part 2, Chap 10, item 1). Therefore, after the Ohr Elyon clothed the Eser Sefirot de Guf de Partzuf AB here too, it caused the Hizdakchut of the Aviut in its Malchut de Guf, called Tabur de AB. It was gradually purified from below upward until it became as Zach as Shoresh.

This is called the ascent of Tabur de AB to its Peh, where it acquired a new Aviut of Behina Bet. That is because the last Behina always disappears during the Hizdakchut (see previous item). Here in AB, whose Aviut is from Behina Gimel, the last Behina is Behina Gimel, so that is what disappears through the Hizdakchut. Consequently, by its Hitkalelut with the Peh, Tabur now acquired only Aviut de Behina Bet.

The Hitabut of Tabur to Behina Bet is called “exit from the Peh and descent to the place of Chazeh de AB”, which is the place of Behina Bet de Guf. Tabur is regarded as Behina Gimel de Guf there, and Chazeh as Behina Bet. For the reasons we have explained in the previous item, there was a new Zivug de Hakaa in this new Malchut, meaning in Tabur de AB that ascended and descended to the Chazeh.

For that reason, the place of the Chazeh became Malchut de Rosh. From the Chazeh upwards to Peh de AB, the Eser Sefirot de Rosh of Bina’s level expanded. From the Chazeh downwards, Eser Sefirot de Toch and Eser Sefirot de Sof expanded, as was explained in the previous item. Thus, the Rosh, Toch, Sof of this Partzuf, whose level is only up to Bina, is called Partzuf SAG.

What causes the Hizdakchut of the Aviut of Malchut?

The Hitlabshut of the Atzmut in the Kelim always causes Hizdakchut of the Aviut of Malchut.

(Part 3, Chap 10)

Why did the Zivug de Hakaa become the Eser Sefirot de Rosh de Tachton in the place of the Chazeh de Elyon?

Because the last Behina always disappears due to the force of the Hizdakchut and the ascent to the Peh. That is why Tabur that ascends there and receives the new Aviut always loses the last Behina it bad prior to its Hizdakchut, being its previous Malchut that always stands from Tabur to Chazeh of each Partzuf.

Thus, when it leaves the Peh and returns to its former location, it descends only to the place of the Chazeh and makes the new Zivug there for its other Partzuf, the lower one (see item 168). That is why we have the rule that Chazeh de Elyon is Malchut de Rosh de Tachton, called Peh de Tachton.

Why is the Shoresh of every inferior Partzuf in the Peh of its superior?

See above item 210.

What does Rosh de Partzuf AB clothes from Peh to Chazeh in Partzuf Galgalta?

See above item 168.

Why can’t Rosh de AB clothe above Peh de Galgalta, and also SAG with regards to AB and so on?

Because the Upper Shoresh of every Tachton is the Peh of the Rosh de Elyon (see item 169). It therefore cannot transcend above its Shoresh.

What do the names Shoresh, Neshama, Guf, Levush, Heichal refer to?

They are appellations of these KHB, ZA, and Malchut. ZA and Malchut separated from them and became the surrounding Kelim, indicating the lack of Haya and Yechida there.

Why where Levush and Heichal separated from the inner Kelim and became surrounding?

Because of the association of Midat ha Rachamim with Din, meaning the ascent of Malchut and her restrictive force into Bina, and their Hitkalelut. Because of that the previous ZA and Malchut went below the point of the Tzimtzum and could not receive any Ohr. Consequently, they became Makifim (surrounding) that receive the Ohr but from a distance.

(Part 3, Chap 10, item 2)

What do the five Behinot implied in the names Shoresh, Neshama, Guf, Levush, Heichal relate to?

They imply specifically to ZA and Malchut de Behina Dalet that were separated and became Makifim. Because of that, the inner Haya and Yechida became absent in every Partzuf from Olam ha Nekudim onward.

Why do NRN, which are inferior, clothe Shoresh Neshama and Guf, which are superior?

Because the Ohr is always received in the purer Kelim.

What are the five Behinot in the Neshama called?

NRNHY.

(Part 3, Chap 5, item 3)

What are the five Behinot in the Guf called?

Moach, Atzamot, Gidin, Bassar and Or.

(There)

What are the five Behinot in the Levush called?

Ktonet, Michnasayim, Mitznefet and Avnet (shirt, trousers, miter and a girdle – respectively).

(There)

What are the five Behinot in the Heichal called?

Bait, Hatzer, Sadeh, Midbar (house, yard, field, desert – respectively).

(There)

Why is each of the Behinot of the SNGLH (Shoresh, Neshama, Guf, Levush, Heichal), mingled with all other four?

Because of the Hizdakchut of the Masach in each of their degrees.

What Behinot of ZA and Malchut are there after Tzimtzum Bet?

ZA and Malchut de Bina.

(Part 3, Ohr Pnimi, Chap 10, item 1)

How do SNGLH of Atik de Atzilut clothe AK?

Shoresh, Neshama, Guf de Atik clothe Shoresh, Neshama, Guf de AK because Levush and Heichal de BON de AK were separated from the inner of AK and became Makifim. It is so in every Partzuf from there onwards.

(Part 3, Chap 10, item 3)

At which Olam does the Shoresh for the Tachtonim begin?

At Partzuf BON de AK onwards, where the beginning of the association of Midat ha Rachamim with Din was.

Which Partzuf in AK is regarded as the Shoresh of the inclusive Eser Sefirot?

Partzuf BON de AK. However, the previous Partzufim, which come from the real Behina Dalet, stand alone for they haven’t the association of Midat ha Rachamim with Din, as in the collective Eser Sefirot.

Why do we sometimes mention four Behinot and other times five?

The truth is that they are only four Behinot. However, when we also count Shoresh with them, which is called Keter, they are considered five Behinot.

(Part 3, Chap 7 item 9)

Why do the Eser Sefirot not begin with Keter?

Because Keter itself consists only of the roots of the four Behinot HB TM, and it too begins from Hochma.

(Part 3, Chap 8, item 9)

What are the inclusive Eser Sefirot?

BON de AK, Atzilut, Beria, Yetzira Assiya.

(Part 3, Chap 8, item 1)

What are the many Olamot above Atzilut?

They are all included in the five Partzufim of AK. That is because AK is regarded as the first Eser Sefirot that emerged in the Rosh after the Tzimtzum.

What is the difference between the inner NRNHY in each Partzuf and the five Partzufim AB, SAG, MA, BON in each and every Olam?

The inner NRNHY that are clothed in the Sefirot KHB ZON of each Partzuf, are generated by Zivugim de Hakaa on the path of the purification of Malchut. For that reason they stand one above the other.

However, the four Partzufim, AB, SAG, MA, and BON emerge by the ascent of Tabur to Peh, where she acquires a new Aviut and went back down to her place (see item 168). For that reason Chazeh de Elyon became the Peh of the Tachton, and they stand one below the other.

(Part 3, Histaklut Pnimit, Chap 13, item 1)

What is the difference between the five Partzufim and the five Olamot?

There are many differences among the Olamot, as will be explained in the coming lessons, which is not the case among the Partzufim.

How are the Eser Sefirot de Ohr Yashar and Ohr Hozer that emerge through a single Zivug de Hakaa called?

They are Eser Sefirot of even level, called – Or, Bassar, Gidin, Atzamot, Mocha.

The five levels that emerge one on top of the other are called by whose name?

They are called NRNHY, or KHB ZON, meaning after the highest Sefira on the level.

Why are the five Partzufim called AB, SAG, MA, BON?

Will be explained in later parts.

Why is the Guf called “Seven lower Sefirot”?

Because there are Kelim only for Bina and ZON, called Shibolet, Chazeh and Tabur. It turns out that from the Shibolet downwards, where the Guf begins, there is only the Kli de ZA and the Kli de Malchut, which are seven Sefirot. ZA contains HGT NHY and along with Malchut they are seven Sefirot HGT NHYM.

Is there any difference between AK and ABYA from the perspective of the four Behinot of Ohr Yashar, and why?

There is no differentiation of degrees from the perspective of the four Behinot de Ohr Yashar, for they are always Behinot of Hitpashtut from Ein Sof. That is because there isn’t any Hidush of Ohr in the Olamot that does not extend from Ein Sof.

Why are ABYA denominated by the four Otiot HaVaYaH?

It is so because the four Otiot HaVaYaH imply HB TM, and the upper Sefirot in the four Olamot ABYA also imply HB TM. Thus, each Olam is named after its highest Sefira.

(Part 3, Chap 8, item 1)

Why are all the Behinot in Atzilut called Neshamot (pl. for Neshama) and in Beria Gufim (pl. for Guf)?

When we want to compare the Olamot that are associated with Midat ha Rachamim with the Partzufim of AK where there isn’t this association of Midat ha Rachamim, we call the Sefirot, KHB TM, Shoresh, Neshama, Guf, Levush, Heichal. All its Behinot of AK are regarded as Shoresh, all the Atzilut as Neshama and all the Beria as Guf.

When we relate to the Olamot themselves, we call them NRNHY; Yechida is in AK, Haya, which is Ohr Hochma, is in Atzilut, Neshama is in Beria, Ruach in Yetzira and Nefesh in Assiya. You already know that with regards to the SNGLH, all the Olamot of BYA lack Yechida and Haya (see item 177). Consequently, Atzilut does not have more than Neshama, and that is why it is called here Neshama.

(Part 3, Chap 8, item 1)

What is the difference between a Nekuda and a Sefira?

The Masach and the Malchut before the Zivug de Hakaa is called Nekuda. After the Zivug de Hakaa and the clothing of the Eser Sefirot Ohr Hozer to Eser Sefirot de Ohr Yashar they are called Sefira.

(Part 3, Chap 5, item 1 and Chap 7, item 2)

What is the difference between a Sefira and a Partzuf?

See above item 192.

How many Behinot of Eser Sefirot must emerge to complete one degree?

Eser Sefirot of Rosh, Eser Sefirot of Toch (see items 141 and 142), and Eser Sefirot of Sof.

(See above item 143)

Why is the Keter called Ein Sof?

Because Malchut de Rosh, called Keter, does not end and places a Sof on the Ohr. Quite the contrary, it becomes the beginning of all the Orot in the Partzuf.

(Part 3, Chap 1, item 4)

Why is Keter called “middle” between the Maatzil and the Ne’etzal?

Because it has the force of the Maatzil and the force of the Ne’etzal (see item 210).

(See above item 210)

Why are all the Roshim (pl. for Rosh) of the degrees called Ein Sof?

Because Malchut de Rosh does not end the Ohr. Quite the contrary, it becomes a beginning for the Ohr through the Ohr Hozer that ascends from her.

(See above item 204)

What is the meaning of Hitlabshut Ein Sof in Keter, in Hochma, in Bina, in ZA and in Malchut?

When the Eser Sefirot de Ohr Yashar clothe the Ohr Hozer that ascends from the Zivug de Hakaa in Masach de Behina Dalet that clothes the Ohr Yashar up to Keter, it is called Hitlabshut Ein Sof in Keter.

If the level of Ohr Hozer is from Behina Gimel, it is called Hitlabshut Ein Sof in Hochma. If it is from Behina Bet, it is called Hitlabshut Ein Sof in Bina. When it clothes Behina Aleph, it is called Hitlabshut Ein Sof in ZA or Tifferet. Although there are Eser Sefirot de Ohr Yashar and Ohr Hozer in any Hitlabshut, still, any Hitlabshut is named only after its highest Sefira of the level.

(Part 3, Chap 3, item 4)

What is the need for a “middle” Behina between Creator and creature?

It is because they are as far apart as heaven from earth, and cannot stem from one another if not through an intermediate that connects them.

(Part 3, Chap 6, item 4)

Why is Keter not part of the Eser Sefirot and is not implied in the Otiot of HaVaYaH, but only in the tip of the Yod?

Because from the perspective of the Nitzotz of the Creator in it, it contains nothing of the Behina of the Tachton (see following item).

What is the Shoresh of the four potential Behinot?

The rule is that when the Tachton ascends to the place of the Elyon, it becomes exactly like the Elyon and they both become as one body. Thus, the whole difference and spiritual separation occurs as a result of the Shinui Tzura between them. It is that Shinui Tzura which divides them into two.

When you say Tachton and Elyon, it refers to a Zach degree and an Av degree, like Tabur and Peh. Because of the Shinui Tzura of the Aviut in the Tabur and because it is from above downward, it is separated from the purer degree, called Peh, and is lower. For that reason it is called Tachton compared to it.

When you say that Tabur climbed to Peh it means that it purified completely, like the Peh. By that they become once more as one, for there is no difference between them that would make them two separate Behinot. However, because of this Hitkalelut and unification, Tabur too is incorporated in this Aviut, meaning the Aviut from below upward that is found there (see item 168) since they are one body.

At that point the Reshimot that remained in the Tabur from before the Hizdakchut awaken. These Reshimot are from above downward and they join and mix with the Aviut from below upward in the Peh itself. From that a Tzura is born in Tabur that is different and much lower than the Tzura in the Peh.

It is so because the Aviut from below upward in the Peh is regarded as Ein Sof (see item 206), because Behina Dalet had not developed an approach of clothing to the Ohr Yashar (see item 220). However, Aviut from above downward means that Behina Dalet has already become clothed, and thus the force of the Tzimtzum rides firmly over it (see item 220).

When the Reshimot in the Tabur are silent, meaning when they are completely purified of their Aviut, they are regarded as nonexistent there at all. However, now that the Tabur is incorporated with the Peh and grew more Av than it, though it is merely Aviut from below upward, the silent Reshimot that rest in Tabur are awakened by it. Consequently, the Behina of from above downward in the Tabur becomes somewhat evident once more. That creates a certain Shinui Tzura between the Peh and the Tabur, as its inferiority becomes apparent. This is called “descent from the Peh downwards” to the place of Behina Gimel de Guf (see item 168).

Thus, even after the descent of Tabur from Peh downwards to its place in the Guf de Elyon, there are necessarily two entities in it: its Aviut and its Reshimot. This Aviut is completely from the Peh de Elyon, meaning the Aviut from below upward, that Tabur acquired and took from it by the incorporation with it into one Guf. However, the existence of the Reshimot in it is the part of Tabur itself, meaning of the Tachton himself.

Know, that these two entities are called: the “Nitzotz of the Creator”, and “the Nitzotz of the creature”. The existence of the Aviut in it is called “Nitzotz of the Creator”, since it comes entirely from the Peh de Elyon, for the Elyon is always regarded as the Creator, or the Maatzil of the Tachton. The existence of the Reshimot in it is called “the Nitzotz of the creature” in it, for the Tachton is regarded as Ne’etzal or creature with regards to the Elyon.

The above Nitzotz of the Creator is regarded as the Shoresh of the Tachton in potential, but not in actual fact. It is so because it is certainly the primary Shoresh of the Tachton, for without that Aviut in Tabur, there would not be any Zivug de Hakaa after it has been completely purified. However, once it received the Aviut from the Peh, it became fit for Hakaa and emergence of Eser Sefirot in a new level for the lower Partzuf (see item 168).

Thus, though the above Nitzotz of the Creator is the entire Shoresh of the Tachton, it is still not regarded as the actual Shoresh. That is because the essence of the Tachton comes from the Tabur that rose to the Peh and came back down from it and outside it (see item 168).

For that reason, only the Nitzotz of the creature in it, meaning the Reshimot of the Tabur that awakened and grew Av because of the Aviut in the Peh are regarded as the Shoresh of the actual four Behinot. That is because they are the actual essence of the Tachton.

(Part 3, Chap 5, item 6 and Chap 6, item 4)

What is the Shoresh of the four actual Behinot?

Explained thoroughly in the above item.

Why did Malchut de Malchut de Atzilut become Atik in Olam Beria?

Karka de Atzilut is regarded as Peh de Rosh of the Elyon with regards to creation. There is also the matter of the ascent of Tabur to Peh, which gained Aviut in that Peh, and came back down to its place to become Malchut de Rosh de Beria. In other words, a Zivug de Hakaa was made on it and Hitlabshut of Eser Sefirot de Ohr Hozer to Eser Sefirot de Ohr Yashar (see item 141).

You can therefore find these two entities here as well (see item 210), being the “Nitzotz of the Creator” and the “Nitzotz of the creature”. The Nitzotz of the Creator is the Aviut from below upward from the Peh de Elyon (see item 210). It is regarded as Malchut de Malchut de Atzilut that came down and became Atik to Beria, a potential Shoresh. The Nitzotz of the creature is the Reshimot. They are considered to have become Arich Anpin de Beria, which is the Shoresh of the actual four Behinot.

From which perspective is Keter regarded “I am the last”?

From the perspective of the Nitzotz of the Creator it is called “I am the last.”

(Part 3, Chap 7, item 10)

From which perspective is Keter regarded as “I am the first”?

From the perspective of the Nitzotz of the Creator it is called “I am the first.”

(There)

Where does Keter de Beria receive from and who is considered to be his Shoresh?

Malchut de Elyon gives the entire Eser Sefirot to the Tachton. However, it is still regarded that every Behina takes its exact corresponding Behina in the Elyon. Keter de Tachton extends from Keter de Elyon; Hochma de Tachton from Hochma de Elyon; Bina de Tachton from Bina de Elyon etc. Despite that, it is Malchut de Elyon that takes and brings them to each Tachton, through its Ohr Hozer.

(Part 3, Chap 8, item 10)

Why are all the Behinot of AK regarded as Keter to the Behinot of ABYA?

Since it has Aviut de Behina Dalet, the level of its Ohr Hozer rises and clothes the Keter de Ohr Yashar.

(Part 3, Chap 9, item 6 and item 8)

Why are HGT de AA regarded as Rosh?

This will be explained in later parts.

Why isn’t the Behina of AA recognized in every Olam?

Because it is regarded as Keter and Rosh, and its Guf is concealed and clothed in the four Partzufim AB, SAG, MA, BON.

(Part 3, Chap 10, item 5)

Why is Malchut called “A mirror that has nothing of its own”?

Because she was restricted and does not receive any Ohr Yashar. It is known that Eser Sefirot de Ohr Yashar are the Atzmut and the essence of the Orot. Hence, it is considered that she does not have any He’arah from her Shoresh and Atzmut, from the perspective of her being Malchut de Ohr Yashar.

It is only by the Zivug de Hakaa that she becomes Keter de Ohr Hozer. For that reason it is called “a mirror that has nothing of its own”, meaning from her Atzmut. It means that from the perspective of her being Malchut de Ohr Yashar, she does not have any He’arah from there.

(Part 3, Chap 7, item 2)

What is the meaning of the Nekuda that descends from an Upper Olam to a lower Olam?

The Behina of Nitzotz of the Creator that descends to become Atik in the Tachton (examine item 210 above carefully) is the Nekuda that descends from the Elyon to become a Rosh for the Tachton.

(Part 3, Chap 7, item 2)

How did the moon diminish, meaning Malchut de Atzilut?

Will be explained in later parts.

What is the Nekuda that descends from Olam to Olam regarded as in and of herself?

See above item 210.

Why does the Nekuda that descends sucks from all the Elyonim although she is the smallest of them?

Because she is regarded as Malchut de Elyon, meaning the Peh that raises Ohr Hozer and clothes the entire Eser Sefirot de Ohr Yashar and catches them in the Partzuf. It is a law in the Upper Ones that any degree that generates any additional Ohr in the Upper Ones, that additional Ohr is returned to the degree that generated it.

Therefore, because Malchut, through her Ohr Hozer, catches the Eser Sefirot de Ohr Yashar in the Partzuf, these Eser Sefirot return and are given back to that Malchut. Thus, although Malchut is the lowest in the Eser Sefirot, she still receives and sucks from all those Eser Sefirot (see Histaklut Pnimit Chap 9, item 2).

(Part 3, Chap 6, item 6)

Why does the Ohr Yashar in all the degrees extend from Ein Sof?

Because there is not a Hidush of He’arah in the Olamot that does not extend from Ein Sof.

Why is there no differentiation in the four Behinot of Ohr Yashar from the Rosh of the Kav to the end of Assiya?

Because in all the degrees, wherever they are, they extend evenly from Ein Sof.

(Part 3, Chap 2, item 3)

Why can’t Ohr Yashar reach below Tabur?

Because it is regarded as Malchut from above downward, which is already regarded as clothing for the Orot. That is why the force of the Tzimtzum rides on her and she cannot receive any Ohr Yashar.

(See above item 120)

Why is the Upper Degree always regarded as the Maatzil of its lower degree?

Because it is emanated and caused by her. That is how all the degrees concatenate from Rosh de Kav to the end of Assiya, by way of cause and consequence; each is born from the one above her. That is why every Elyon is called Maatzil, or Creator of the Tachton, and the Tachton is called Ne’etzal or creature (created by the Elyon).

(Part 3, Chap 7, item 10)

What are the two roots of every Behina?

Besides Malchut de Elyon being the Shoresh of every Behina in the Tachton, every Behina in the Tachton extends very accurately from its corresponding Behina in the Elyon. Keter de Tachton from Keter de Elyon; Hochma from Hochma de Elyon (see item 215). Thus, each Behina in the Tachton has two roots: one Shoresh in its corresponding Behina in the Elyon, and a second Shoresh in Malchut, which is the general Shoresh of the Tachton.

What is the name given to Eser Sefirot of the same level?

They are called: Or, Bassar, Gidin, Atzamot, Mocha.

(Part 3, Chap 5, item 2)

Why is the Mador Klipot (Shell Section) between the Levush and the Or?

Because that is the place of the darkness, as it is written in item 65.

(Part 3, Chap 10, item 2)

Why is the Ohr Pnimi in the Or worse than in the Basar, Gidin, Atzamot and Mocha in the Partzuf?

Because the Or does not receive inside from the Ohr Yashar in the Partzuf, because of the Tzimtzum on her.

(See above item 65)

Why does every thing in Kedusha leave an imprint?

Because there is no absence in spirituality. When Kedusha appears once in some Behina, it never moves from there again.

(Part 3, Chap 7, item 3)

How high can one reach?

One can reach even higher than Nefesh de Atzilut.

(Part 3, Chap 10, item 4)

Why is Nefesh de Elyon regarded as Ruach for the Tachton?

Because any Elyon is necessarily one degree higher than the Tachton. Thus, if the Tachton has Nefesh, and He’arah from Nefesh de Elyon is added to it. This He’arah is higher than it by one degree, and one degree above Nefesh is Ruach.

(Part 3, Chap 10, item 6, and Ohr Pnimi, item 4)

Where do the NRNHY de Nefesh come from?

All the Orot of Malchut are called Nefesh, even the Yechida in her.

What are the differences between Olam, Partzuf, Sefira, Nekuda?

See above items 193, 201, 202.

What are the differences between Eser Sefirot de Ohr Yashar and Eser Sefirot de Ohr Hozer in the same level, the Eser Sefirot where one is above the other, and Eser Sefirot where one is below the other, Eser Sefirot de Rosh, Eser Sefirot de Toch, and Eser Sefirot de Sof, the five Behinot of Kli de Malchut, the five Behinot of potential Kelim, and the five Behinot of actual Kelim?

Eser Sefirot de Ohr Yashar are the four Behinot of Hitpashtut of Ohr Ein Sof. The Eser Sefirot de Ohr Hozer are the rejected Orot that are returned from Malchut (see item 119). The Eser Sefirot of even level are the Eser Sefirot of Ohr Yashar that clothe the Eser Sefirot de Ohr Hozer out of one Zivug de Hakaa (see item 194).

The Eser Sefirot one above the other come from the four Zivugim de Hakaa in Malchut as it purifies, meaning when she ascends from Malchut from Tabur to Peh (see item 142). The Eser Sefirot one below the other come from the five Zivugim de Hakaa in Malchut after she comes to the Peh and receives a new Aviut (see item 168).

The Eser Sefirot de Rosh are from Malchut upwards before she is clothed (see item 141), and the Eser Sefirot de Toch are from Malchut downwards (see item 142). The Eser Sefirot de Sof are Ohr Hozer without Ohr Yashar. That is because they are from Malchut downwards after she had clothed the Orot. That is why they end the Partzuf (see item 143).

The five Behinot in Kli de Malchut are from the Reshimot from Ein Sof that remained in Malchut after the Tzimtzum (see item 119). The four Behinot of roots for potential Kelim come from the Nitzotz of the Creator (see item 210). The four Behinot of roots for actual Kelim are from the Nitzotz of the creature (see item 210).

Regarding the Eser Sefirot one above the other, know that they are the inner Eser Sefirot in each Partzuf. There aren’t Kelim for Haya and Yechida there because these Eser Sefirot emerge by a Zivug de Hakaa as Malchut purifies (see items 95 and 142).

Aviut of Behina Aleph is very frail. Because of that she doesn’t really perform a Zivug de Hakaa, as she doesn’t raise sufficient Ohr Hozer to clothe the Ohr Yashar, so that its from above downward would become a Kli. Needless to add, there is no Zivug de Hakaa when she is completely purified, as is Keter.

Thus, there are only three Kelim there, from Behina Bet, Behina Gimel and Behina Dalet, but there are no Kelim from Keter and from Behina Aleph there. The Orot Haya, Yechida, should clothe the Pnimiut of the Neshama, namely the Ohr of Bina (see item 163).

You should distinguish between the Hamshacha and the reception here, which are found in every Sefira (see items 157 and 158). Thus, our above statement that there are no Kelim for Ohr Yechida and Ohr Haya, means only vessels of reception. However, she does have a Kli for Hamshacha, for the Kli de Hamshacha for Ohr Haya is Behina Gimel, and the Kli de Hamshacha for Ohr Yechida is Behina Dalet. These Behinot are complete in the Partzufim of AK, hence our statement that there are Orot Haya and Yechida there, though they are clothed in Neshama.

Midat ha Rachamim incorporated with Midat ha Din from BON de AK onward (see item 176). When Behina Gimel and Behina Dalet were reduced from the Partzufim and became surrounding, called Levush and Heichal, the Kelim for Hamshacha for Haya and Yechida were reduced from every Partzuf as well.

It turns out that Orot Haya and Yechida are also absent from the Partzuf, because there isn’t a Behina Dalet to draw Yechida and Behina Gimel to draw Haya. Remember that and know that this absence of ZON only relates to AK, whereas for themselves, they certainly do have Eser complete Sefirot.