By the restriction of NHY, the records contained in it rose with the screen to the Rosh of SAG, to Nikvey Einayim, which are phase one, and a level of phase one was extended, called MA and BON. When the coarseness of Guf in the screen was recognized, it descended from there to its place in the Guf, which is the Tabur. This is regarded as the Katnut of Nekudim. (Inner Light item 10)

34. Is the light that came out of Nikvey Einayim self or additions?

It is the self of the light of Nekudim because what appears in the beginning of creation is the self. (Inner Light item 10)

35. What is the level that came out of Nikvey Einayim?

The level is primarily phase one, which is the level of ZA. However, there is also the phase of male there, having a level of phase two as clothing that remains from the last phase. (Inner Light item 14)

36. How many couplings were there for the purpose of Nekudim?

Two kinds of couplings: The first coupling was by the ascent of the screen and the records to the Rosh of SAG, to Nikvey Einayim, from which came the phase of Katnut of Nekudim. The second coupling was by the coupling of AB and SAG and the breaching of the Parsa. Consequently, the AHP returned to the phase of Rosh, and from here emerged the Gadlut of Nekudim. (Inner Light item 14)

37. What is the core and the self of Nekudim?

The light that came out of the Nikvey Einayim is considered the self of the Nekudim. (Inner Light item 14)

38. What is the first phase of Nekudim?

The first Rosh that came out of Tabur of the inner AK and up to the Chazeh, called YESHSUT, is the first phase of Nekudim. However, it is considered Akudim since the coarseness in the screen that stands at the place of Tabur is completely inactive from below upward; hence, this Rosh has nothing of the phase of Nekudim. (Inner Light item 20)

39. What is the second phase of Nekudim?

The AHP that emerged from the first Rosh and were considered, in relation to it, as the phase of Guf and receiving from it, are the second phase of Nekudim. Also, they are the GAR of Nekudim (Inner Light item 20)

40. What is the third phase of Nekudim?

The phases of the real Guf of Nekudim, below the AHP, are the third phase of Nekudim. They are called “the seven lower Sefirot of the Nekudim.” (Inner Light item 20)

41. From where do GAR of Nekudim take light?

GAR of Nekudim receive from the first three corrections of Dikna in their gathering place, called Shibolet HaZakan. This is because the three corrections of Dikna in their place in the Rosh are the phase of the first Rosh of the Dikna. (Inner Light item 20)

42. Why did GAR of Nekudim not die?

Because they received their illumination from Shibolet HaZakan. However, the lower seven received their illumination only from the Hotem Peh and therefore died. (Item 23)

43. Why is there no cancellation in the Keter, but only in the posterior of AVI?

Because Keter is the phase of male of the MA and BON, having phase two of clothing, while Hochma and Bina are the phase of female, having only the coarseness of phase one. For this reason, the male has the level of Bina, which is light of Einayim, as well as the phases of GAR from the beginning of its creation.

Therefore, even its posterior was not canceled, whereas the female, which is HB, has only the level of phase one, which is ZA. Thus, she could not receive the level of GAR and their posterior were canceled. (Inner Light item 23)

44. Why is the illumination of Nekudim primarily only through the anterior?

Because the light of Einayim does not shine to the posterior vessels but to the anterior vessels, above the Tabur, which are here up to the Peh. The lower seven are considered from the Tabur down because the AHP came out and became the phases of HGT. However, some illumination comea to them through the sides, as light of Hassadim. (Inner Light item 25)

45. Why does the Guf of Nekudim begin from Daat and not from Keter, as in every other place?

Because the first Rosh took the two Sefirot Keter and Hochma, called GE, and the second Rosh has only Bina and ZON, meaning AHP of the first Rosh. It is known that the first Rosh does not join Partzuf Nekudim in any way; only the second Rosh is regarded as the Rosh of the Nekudim.

It is also known that the entire amount in the Rosh passes and clothes in the Guf. Thus, since there are no more than three vessels Bina, ZA and Malchut in the Rosh, there are also no more than these three vessels in the Guf, lacking Keter and Hochma. (Inner Light item 26)

46. Why is Keter not called Daat?

Because there is light of Einayim in Keter, too, since there is the phase of male there, having phase two of clothing. (Inner Light item 26)

47. From which place in Dikna are the GAR of Nekudim extended?

From Shibolet HaZakan. (Inner Light item 4)

48. What caused the ascent of the dots from MA and BON?

Because the screen had been refined of its entire coarseness and equalized with Malchut of the Rosh, as it is known about the rest of the Partzufim. (Inner Light item 6)

49. Which renewal occurred in the ascent of the screen of SAG compared to the other Partzufim?

Here in SAG, the screen consists of records of two Partzufim: its own Partzuf, and Partzuf Galgalta of AK. (Inner Light item 6)

50. How did phase four in the screen of SAG connect after it had already been refined into phase one?

Phase four is primarily from the Tabur of Partzuf Galgalta of AK downward. Even though the screen had already been refined from there, it still does not relate to the vessels in any way, as there is no refinement in the vessels.

However, when the vessels are emptied of light, they are quiet, inactive. Thus, when the light of SAG reached there, phase four returned and reappeared as in the beginning. (Inner Observation item 7)

51. Why did the level of Keter not come out of the bottom Hey in Nikvey Einayim as in Partzuf Galgalta?

Because the first Hey is the principal, since the screen is from Partzuf SAG. The bottom Hey is subordinate to it, having connected to it through illumination of SAG below Tabur. (Inner Observation item 7)

52. Why did the screen rise to Nikvey Einayim and not to Peh?

Because the last phase does not leave a record, except from the phase of clothing, from which there is no expansion of the vessels. Also, nothing remains of the phase of extension but phase one. For this reason, it rose to its corresponding phase in the Rosh, which is the Einayim. (Inner Observation item 7)

53. Why are all the corrections dependent primarily on MA and BON?

Because the bottom Hey only connected in MA and BON, and not in its previous Partzufim. She comes from below Tabur of the inner AK, which is the root of any restriction and judgement in the worlds. (Inner Observation item 8)

54. Why is the world of Nekudim called BON only?

Because everything that is considered MA broke in the breaking of the vessels, and only its phase of first Hey remained, which is attributed to BON. (Inner Observation item 8)

55. Which Partzuf of AK does the ARI deal with?

Partzuf SAG of AK. This is so because it is forbidden to engage in the first two Partzufim Galgalta of AK and AB of AK. (Inner Light item 1)

56. Where are the Mochin of SAG from?

HGT of AK are Neshama and Mochin to the Rosh of SAG. (Inner Light item 1)

57. Why does SAG begin from the Ozen?

Because Partzuf SAG comes out on a screen of coarseness of phase two, which raises reflected light and clothes only up to Bina, whose name in the Rosh is Ozen. (Inner Light item 1)

58. Where does SAG end?

Before the second restriction expanded to the Sium Raglayim of AK, and from the second restriction onward, it rises and ends above Tabur of AK. (Inner Light item 1)

59. Where does AB end?

Above Tabur of the inner AK. This is because the bottom Hey is not contained in the screen of AB, hence it cannot expand below Tabur, where it is the phase of bottom Hey, meaning Malchut of the inner AK. (Inner Light item 1)

60. Where do tastes of SAG end?

They end equally with the Sium Raglayim of AB of AK because the male clothed in the vessel of Keter, which is tastes. It has the level of Hochma, like the AB, and it too, like AB, cannot shine to the bottom Hey below the Tabur. (Inner Light item 1)

61. Where was the place of the Nekudot of SAG prior to the restriction?

They begin from the Tabur of the inner AK and end at its Sium Raglayim. (Inner Light item 1)

62. Why is only Keter of SAG called tastes?

Because first, the lights come in the vessel of Keter. Only after the screen begins to be refined and diminish do the other levels—Hochma, Bina, and ZON—begin to emerge during the degrees of its refinement. It is known that before the screen begins to be refined, it is direct light and mercy. This is only the vessel of Keter, hence the name mercy.

However, the rest of the lower nine emerge along with the refinement of the screen, which is why they are called dots, indicating that they are reflected light and judgement. (Inner Light item 3)

63. Why are the lower nine called dots?

See above, answer No. 62.

64. What is the SAG of SAG of AK?

The part of SAG that is incorporated in the bottom Hey is called SAG of SAG, meaning the Nekudot of SAG that emerged as the bottom Hey in the Einayim and YHV in the AHP. However, that part of SAG which not incorporated in the phase of bottom Hey is called tastes of SAG, or AB of SAG, or AVI. (Inner Light item 4)

65. Is the division of the degree apparent also in the Rosh of SAG?

No division of the degree is apparent in the Rosh of SAG, although this is where the coupling of the bottom Hey in the Einayim is rooted. Instead, a new Partzuf called Se’arot Dikna is added there, in the form of Se’arot, and whose AHP departed. (Inner Light item 2)

66. What caused the division of MA and BON into two Partzufim?

The screen that was refined and rose from SAG consists of two phases: records of tastes, and records of dots. Thus, two kinds of couplings were made on it: From the coupling on the records of tastes emerged the upper MA and BON, clothing in the place of the tastes, which is from the Peh of SAG to the Tabur, and from the coupling on the records of the Nekudot of SAG emerged the lower MA and BON, clothing in the place where the Nekudot of SAG stood—from the Tabur down. This lower MA and BON is the one called the ten Sefirot of Nekudim. (Inner Observation item 24)

67. What is the merit of MA and BON above Tabur compared to MA and BON below Tabur?

As GAR compared to VAK, or as AVI compared to ZON. (Inner Observation item 24)

68. What caused the division of AVI and YESHSUT into two Partzufim?

The issue of the expansion of the lower nine below Tabur of the inner AK to the place of the bottom Hey and phase four caused the division of SAG into two Partzufim. This is because the tastes that did not mix with the bottom Hey and end above Tabur, are considered the same as AVI in relation to the dots that descended below Tabur and mixed with phase four. Also, the dots in relation to the tastes are as YESHSUT in relation to AVI. (Item 6)

69. Did YESHSUT and GAR of Nekudim connect after the breaching of the Parsa?

The issue of the cancellation of the boundary of the Parsa was only for the time being. Hence the bottom Hey in YESHSUT is regarded as permanent and not as descending below the Tabur to connect with the GAR of Nekudim. Only its illumination descends to the GAR of Nekudim. (Inner Light item 17)

70. How many phases are there in Partzuf Dikna?

There are three phases in Dikna: 1. The first three corrections of Dikna, connected at the Rosh in the upper Lechi (cheek). 2. Shibolet HaZakan, which is the phase of AHP that exit from the Rosh. 3. The other corrections of Dikna. (Inner Light item 19)

71. Why was the light of Einayim blocked at Shibolet HaZakan?

Because the entire light of Ozen that there is in the light of Einayim is merely the phase of male, having phase two of clothing. It is known that the phase of male has no the phase of expansion to the vessels. Hence, the phase of the vessel of male is blocked at Shibolet HaZakan, which is the phase of Keter of Shibolet.

Also, in the HB of the Shibolet, which is its phase of female, its illumination of male reaches but does not expand at all below the Shibolet, as it lacks the phase of extension. (Inner Light item 24)

72. What are the four divisions of Nekudim?

There is the Keter of Nekudim here, where the self of the light of Ozen, which is the phase of male, has phase two of clothing, which is the phase of GE of the Rosh of Nekudim. There is also the phase of HB, which are the phase of AHP that went outside and became HGT, although they are the phase of Rosh at their root. After that there is the phase of the actual Guf of Nekudim, which is ZAT. There are two phases there, too: HGT, considered GAR of VAK, and NHY, which are the ZON of VAK. (Inner Light item 26)

73. What is the meaning of “and the arms of his hands were made supple,” and not his legs?

The Parsa consists of phase two and phase four because of the ascent of NHY to HGT, where phase two that operates in HGT, which are the SAG, with phase four that operates in NHY of the inner AK, was incorporated. Then the light of Einayim did not reach ZAT of Nekudim, but only in the first three.

However, by the coupling of AB and SAG, a new light emerged and breached the Parsa. It canceled the boundary because it lowered the bottom Hey to her place and the light of HGT returned and illuminated to NHY as in the beginning. At that time, the lower seven of Nekudim received illumination of SAG too, thus the light itself is considered light of HGT, meaning of the SAG.

It is said about that, “and the arms of his hands were made supple,” but the place of reception is regarded as the Tzipornayim of the Raglayim. This is the phase of boundary in the Parsa, ending the SAG from the lower seven, received because of its breaching. Thus, from the perspective of the reception, it is considered Raglayim, and from the perspective of the light itself, it is considered hands. (Inner Light item 28)

74. Where is the distinction of the bottom Hey in the Einayim and the YHV in the AHP most noticed?

It is most noticed in the GAR of Nekudim, called the second Rosh. (Inner Observation item 10)

75. What does it mean that the restriction was to diminish the light of Atzilut?

All the degrees were divided into two through the restriction of NHY, to GE and AHP. Only GE remained in the Atzilut of the degree, and the AHP became the Beria of the degree.

This is what happened in all the degrees until Bina and ZON of the ten Sefirot of NHY became the phase of “separated Beria.” Thus, the Atzilut was diminished in all the degrees through the restriction of NHY. (Inner Observation item 14)

76. What is the Parsa?

See answer No. 23 and Answer No. 79.

77. What is the correction of the Parsa for the purpose of Beria?

Through the correction of Parsa in such a way that the bottom Hey can descend to her place, the AHP that came out and became the Beria of the degree return to the Atzilut of the degree. (Inner Observation item 14)

78. What is the difference between Parsa and Sium Raglayim?

The Parsa is considered the Sium Raglayim of the inner Partzuf. Like the Parsa inside the intestines of a person separates the breathing, vitality organs, from the feeding organs, so the Parsa separates SAG above the Tabur from the other half of the Partzuf below the Tabur. This is so although these two halves are one Partzuf, but the Etzbaot Raglayim are phases of Sium on a whole Partzuf. (Inner Light item 9)

79. When was the Parsa made?

The Parsa was made after the screen was incorporated in the coupling of Rosh SAG in the Nikvey Einayim, from which it descended to the place of Tabur. It generated the ten Sefirot of Rosh from Nikvey Einayim upward, meaning from the Tabur up, called YESHSUT, and the two Heys, the first Hey and the bottom Hey, connected in these Nikvey Einayim at the Peh of Tabur.

Then the phase of Parsa expanded by that connection, generally considered the phase of Sium on the GAR. However, in itself, it ends three Partzufim: It ends the first on the Nekudot of SAG so they do not expand to shine below the Tabur once more as prior to the restriction of NHY. This is because the point of Sium of SAG was in it because of the incorporation of the bottom Hey in it. Second, it has in it the point of Sium on the upper MA and BON, which also came out of the Nikvey Einayim, though it emerged from the records of tastes of SAG that are not mixed with the bottom Hey. Thus, they, too, ended on the Parsa. Because there is phase two of clothing in them, meaning the male, whose level reaches the Ozen, they are considered SAG, the phase of AVI. The third is that it ends on the first Rosh, the phase of GE of the Nekudim, considered Akudim because the bottom Hey in its Einayim cannot operate at all from below upward.

Thus, the Parsa ends three Partzufim, and the light that descends below the Parsa is but the posterior light, meaning VAK without GAR. Hence, HB of Nekudim are devoid of GAR. (Inner Light item 9)

80. What is the breaching of the Parsa?

Canceling the partition between the GE of the degree and its AHP is regarded as the breaching of the Parsa, meaning the canceling of the boundary in it. This is done by lowering the bottom Hey to her actual place. (Inner Observation item 14)

81. Why is the return of the AHP to the Rosh named after the Parsa?

The diminution of the light of Atzilut, which is establishing the degree on the two Sefirot Keter and Hochma alone, and removing the AHP from there, is done by the ascent of the bottom Hey to the Nikvey Einayim of the first Rosh. This is because the bottom Hey was associated with the first Hey there, and never descends from there.

However, there are two corrections in the Parsa, extending from this connection: lowering the bottom Hey from the phase of the first Hey, and returning the AHP to the Atzilut of the degree.

The first is the diagonal in it, meaning the connection is not fixed in it, but turns this and that way. This is because it is a branch off the upper connection in Nikvey Einayim of the first Rosh, and the branch is not as strong as the root, making such a separation in it possible.

The second is that it has in it a force of concealment on the bottom Hey in the Nikvey Einayim of the first Rosh, so that it does not manifest its force during the descent of the bottom Hey to its place. (Inner Observation items 15, 34)

82. Why does the Difference between HaVaYaH of AB and HaVaYaH of SAG depend entirely on the filling of Aleph in the Vav?

See answer No. 1 here.

83. Is the connection of the two Heys permanent?

The connection of the two Heys is permanent, but the difference in them is only regarding the concealment and the revelation, where at one time the bottom Hey is disclosed, and another time the bottom Hey is concealed, not manifesting its power. (Inner Light item 6)

84. In which phase of SAG was the coupling for the Nekudim?

The screen that was refined from the Guf of SAG consists of two phases of records: records of tastes and records of dots. For the purpose of Nekudim, there was a coupling on the phases of the dots incorporated in the screen, which are the phases of the lower nine of SAG (see answer No. 66). (Inner Light item 6)

85. What is the primordial female of the worlds?

Malchut of YESHSUT that the ten Sefirot of Nekudim emanated from is the primordial female to the worlds. (Inner Light item 6)

86. Where do BYA stand?

From the place of the new point of restriction in Bina of the ten Sefirot of NHY, which is the place of Tabur of Nekudim, down to the place of the point of the first restriction. This is the Malchut of the ten Sefirot of NHY of AK, the place of the separated BYA, since Bina is the place for the world of Beria, ZA is for the world of Yetzira, and Malchut is for the world of Assiya. (Inner Light item 7)

87. How many breachings were caused by the coupling of AB and SAG?

Two breachings: The first whereby the coupling of AB and SAG, a new light descended and breached the Parsa, meaning lowered the bottom Hey from there and the boundary was canceled. The second is that it breached the walls of the vessels of AK through the Peh of Yesod and that new light came to the ten Sefirot of Nekudim, as well. (Inner Light item 16)

88. What is the root of ABYA?

The root of the four worlds ABYA is the world of Nekudim. However, prior to that, there is no root to the worlds there since there was still no association of the quality of mercy with judgement there. (Beginning of Inner Observation)

89. Where is the beginning of the association of the quality of mercy with judgement?

In the world of Nekudim. (Beginning of Inner Observation)

90. Where is the Sium Raglayim of the inner AK?

At the point of this world. (Inner Observation item 1)

91. What action is the basis of all the novelties made in Nekudim?

The expansion of the Nekudot of SAG into the inner MA and BON of AK where they connected with the bottom Hey. This is the fundamental action for all the novelties that took place in the world of Nekudim. (Inner Light item 5)

92. What is the association of the quality of mercy with judgement?

The connection of the two Heys, the first Hey and the bottom Hey. This is called “the association of the quality of mercy with judgement,” since Bina is mercy and Malchut is judgement. (Inner Light item 6)

93. What is the reason for the association of the quality of mercy with judgement?

The expansion of the lower nine of SAG inside the inner MA and BON of AK caused the connection of the two Heys together, which is the association of the quality of mercy with judgement. (Inner Light item 6)

94. What is the name Mayin Nukvin?

After the two Heys were connected in that screen, it was called Mayin Nukvin. It is named after the Nukvin [females] connected in it, namely Bina and Malchut. (Inner Light item 6)

95. Why is Bina called Beria?

Since the ascent of the bottom Hey to Nikvey Einayim onward, when Bina departed from the degree, Bina acquired the name Beria, from the word Batei Barai [outskirts]. (Inner Observation item 26)

95. What is the difference between the first restriction and the second restriction?

The first restriction was only on phase four, and the second restriction was also on phase two. Also, the first restriction was absolute, while in the second restriction, there is the correction of the Parsa, which sometimes brings phase two back to Atzilut. (Inner Observation item 27)

97. In which Partzuf are there Katnut and Gadlut?

Only in Partzuf BON are there Gadlut and Katnut. The Katnut is when the bottom Hey is in the Einayim, and the Gadlut is when the bottom Hey descends to her place. However, that matter cannot be seen in the three Partzufim Galgalta, AB, and SAG, where the bottom Hey is not involved. (Inner Observation item 28)

98. When was coupling of AB and SAG made?

After the light that came out of Nikvey Einayim expanded to its place and the Atzilut was diminished into merely Keter and Hochma, the Nekudot of SAG remained above the Tabur and could not descend below the Tabur. This whole diminution caused the phase of MAN, and the awakening of the coupling of AB and SAG, whose light returned and lowered the bottom Hey to her place, splitting the Parsa, and the light of SAG expanded below the Tabur once more. (Inner Light item 14, and Inner Observation item 17)

99. Why is the new MA the tastes of Nekudim?

Because those tastes, meaning the Gadlut that came out on the world of Nekudim was not kept there. Only afterwards, the new MA came and corrected them, and then they existed. This is the reason why the tastes are named after the new MA. (Inner Light item1)

100. Why is the Yesod of the upper one, Daat for the lower one?

The place of the screen and the coupling is called Yesod. Hence, the phase of bottom Hey in the Nikvey Einayim of Keter of Nekudim is called Yesod of the Keter.

When Yesod of Keter is above HB, their YHV became the phase of HGT. However, when Yesod of Keter, which is the bottom Hey, extends below YHV, as Kamatz, then HB return to the Rosh, and YHV that were HGT now become HBD.

It turns out that through the Yesod of Keter, Tifferet, which is Vav, becomes the phase of Daat. Thus, Yesod of the upper one becomes Daat in the lower one since Tifferet is turned into Daat through the Yesod of Keter which is extended to the place of the Vav of HB, which is Tifferet. (Inner Light item 30)

101. Why does the bottom Hey descend from the Einayim by the coupling of AB and SAG?

Because AB never connected with the bottom Hey. Hence, when Mochin of AB are imparted to SAG, they lower the bottom Hey from the Einayim of SAG to the Peh, as the bottom Hey is not found in the Einayim of AB. (Inner Observation item 17)

102. What are the two operations that emerge by the coupling of AB and SAG?

The first is lowering the bottom Hey from the Keter of the Nekudim to her place, to the Peh of Nekudim, and returning the YHV to the phase of HBD of Rosh. The second is a new light that is extended and breaches the Parsa, expanding to the NHY of the inner AK and returning Bina and ZON to Atzilut. (Inner Observation item 18)

103. Through what were the correction of lines and ten vessels established in ZAT, too?

Through Ibur and Yenika (to be explained in the next part). (Inner Light item 40)

104. What are the four steps of the bottom Hey before it comes into the letters?

1. From the Nikvey Einayim of the Rosh of SAG to the Nikvey Einayim of YESHSUT, where they permanently connect to the root phases of MA and BON in their Katnut, which is their primary self and emanation.

2. From the Nikvey Einayim of YESHSUT to the Nikvey Einayim of the Keter of Nekudim, where there is the correction of the Parsa for the Gadlut of MA and BON.

3. From the Nikvey Einayim of Keter to Peh of Nekudim, as Kamatz under the letters YHV. This is because then HB return to the phase of Rosh and YHV become HBD. This is enough for the correction of the Rosh, but not yet for the ZAT.

4. Its coming from Yesod of AK as a dot inside the letters, meaning Melafom, which is a dot inside the Vav [וּ] into the HB of Nekudim, by which the HB make a coupling and beget the lower seven of Nekudim. (Inner Observation item 29)

105. How many kinds of lights operated in Nekudim?

Three lights: 1. The light that came out through the Einayim, from which comes the primary self of the Nekudim, though it is the phase of Katnut of Nekudim. 2. The light that is extended through the coupling of AB SAG that breached the Parsa and shone to the Nekudim through Yesod of AK. From here comes the Gadlut of Nekudim. It is considered a mere addition; it is not considered the self of the light of the Nekudim. 3. That which is extended by the look of the Einayim in AHP, which is merely for the purpose of the vessels of Nekudim. (Items 17, 18, 19)

106. What is the difference between Daat of the upper one and Daat of the lower one?

The phase of Vav [ו] of HB that became Daat through the clothing of Yesod of Keter is regarded as upper Daat because the vessels of HB are clean from the bottom Hey. However, regarding the Melafom that came to them from Yesod of AK as a dot inside the Vav, the Daat the lower one is extended from there, as it contains the entire bottom Hey, which is the dot inside the Vav. (Inner Observation item 12)

107. What is the difference between the illumination of NHY of Keter and NHY of AK?

NHY of Keter return only the HB that are clean from the bottom Hey into the phase of Rosh. This does not help the lower seven that incorporate the bottom Hey whatsoever. However, NHY of AK illuminates the dot inside the letters, which is the incorporation of the bottom Hey, and from there the lower seven of Nekudim extend. (Inner Observation item 13)

108. Where does the clothing of YESHSUT begin?

It begins from the Tabur of the inner AK because there is the place of the descent of the screen incorporated with the bottom Hey, extending from below upward to the Chazeh. (Inner Light item 14)

109. Why do the Nekudot not clothe any of the SAG from which they stem?

Since the screen that was refined and rose from the Guf of SAG incorporates two kinds of records: records of tastes, having no phase of bottom Hey since they did not descend below the Tabur of AK, and records of dots, which incorporate the bottom Hey because of their expansion below the Tabur of AK to its Sium Raglayim.

Hence, two kinds of couplings were made on the screen. MA and BON of the upper one came out of the coupling on the records of tastes, extending from the Peh of the Rosh SAG through Tabur, meaning in the place where the lights of tastes of SAG stand. The ten Sefirot of Nekudim that clothe from Tabur of AK down came out of the coupling on the records of the Nekudot of SAG, in the place where the Nekudot of SAG stood before they were refined. Thus, the ten Sefirot of Nekudim clothe and fill the vessels of Nekudot of SAG that were emptied of their lights. (Inner Observation item 24, and item 31)

110. Where does SAG clothe AB of AK?

The Rosh of SAG clothes AB from its Peh down to the Chazeh. Thus, HGT of AB are Neshama and Mochin in Rosh SAG, and the tastes of SAG clothe from the Chazeh of AB through the Sium Raglayim of AB, and the Nekudot of SAG extend below the Sium Raglayim of AB, which is below Tabur of the inner AK through Sium Raglayim of the inner AK. (Inner Light item 1)

111. Why do Nekudim clothe NHY of AK?

See answer 109.

112. Why is the Holam at the top of the letters?

The bottom Hey in the Einayim of Keter in the form of bottom Hey in the Einayim and YHV in the AHP, where the bottom Hey is as Holam at the top of the letters YHV, since its illumination does not expand into the HB, which are the phases YHV because the coupling was not made on this bottom Hey, but only on the first Hey. (Inner Observation items 9, 10)

113. Why is the Shuruk in the middle?

The Shuruk, called Melafom, is the light of NHY of AK. It is completely the phase of bottom Hey. There is a new light inside it that came out through a coupling of AB and SAG, which breached the Parsa. This light is the phase of Vav [ו], which is a son to the YH, which are AB and SAG. It turns out that here the bottom Hey is incorporated together with the Vav, meaning they shine together. (Item 31)

114. Why did Abba take the dot of Shuruk?

First, the coupling was made as the look of the Einayim of AVI on the dot, and that coupling is named after Abba. Afterwards, the screen was refined and there was a coupling on the Vav that Ima took. (Item 31)

115. Why are Keter and Hochma once called Holam and Shuruk, and once Kamatz and Patach?

Holam is considered the beginning of the creation of Keter, which is the bottom Hey in the Einayim of Keter, above the letters (see answer 112). Shuruk is the light of Yesod that AVI took from the Yesod of AK for the purpose of their coupling. However, Kamatz Patach are the phases of Gadlut of Keter and Hochma, since the descent of the bottom Hey from Nikvey Einayim of Keter under the HB of Nekudim, which returns them to the phase of Rosh, the Keter here is called Kamatz, which is under the letters YHV. Also, Hochma is called Patach here, because through its arriving at the Rosh, the light of Hochma opens, called “the opening of the Einayim.” This is why Hochma is called Patach. (Item 31)

116. Why Kamatz Patach from the dots are under the letters?

See answer 115.

117. Which phase of Kamatz Patach did not break?

This refers to what they have from their beginning, not to what they received from the Sium Raglayim. (Inner Light item 32)

118. Why are the seven dots in the shape of Yods?

Because the lower seven come out from the incorporation of the bottom Hey, called dot, the seven dots are in the shape of Yods. (Inner Light item 48)

119. What is the difference between the dot of Holam and Kamatz, as they are both Keter?

Holam means that the dot, which is bottom Hey, is above the letters YHV. Then they are considered AHP that come out to the phase of Guf, meaning HGT. The dot of Kamatz means that the bottom Hey descended from the Nikvey Einayim and came to her place under the letters YHV. At that time, the YHV return to the Rosh and become HBD. (Inner Observation item 11)

120. What is the main cause of the emergence of Partzuf MA and BON?

The ascent of the bottom Hey to the Einayim, meaning the connection of the two Heys together is the primary cause for the emergence of Partzuf MA and BON. (Inner Observation item 6)

121. What is the primary cause of a birth of a Partzuf?

The clash of surrounding light with inner light. (Inner Observation item 1)

122. How does the surrounding light appear in the birth of Partzufim?

All the Partzufim and the souls that emanate and come in the worlds are parts of the surrounding light. When all of them manifest, it will be the end of correction. (Inner Observation item 1)

123. What mainly operates to emanate a second Partzuf?

The screen of Tabur which is refined until it ascends to incorporation of the coupling in the Rosh is the primary operator in the creation of a second Partzuf. (Inner Observation item 3)

124. How many dots of Sium are there from Tabur to Sium Raglayim?

There are three points of Sium: the point of Tabur ends the KHB, the point of Yesod ends on ZA, the points of Sium Raglayim are the force of Sium of Malchut. (Inner Observation item 4)

125. How are there ten Sefirot from the Tabur down, which is only Malchut?

Since they are ten forces of Sium on the ten Sefirot. (Inner Observation item 1)

126. How are there TNHYM below the Tabur?

The three Sefirot Hod, Yesod, and Malchut, are all merely the expansion of Malchut. Netzah and Hod are considered one Sefira. Hence, the four Sefirot NHYM are all the expansion of Malchut. (Inner Observation item 5)

127. Why are MA and BON below the Tabur?

Since they consist of the bottom Hey, and the place of the bottom Hey is below the Tabur. (Inner Observation item 1)

128. Why must MA be associated with the bottom Hey?

Since the level of ZA, which is MA and BON, comes out on screen of phase one, and it is known that the coarseness of phase one is faint, and the coupling of light that comes out on it has no expansion below. (Inner Observation item 1)

129. Why is there no bottom Hey in HB of Nekudim?

Since they extend from the phase of the look of the Einayim in AHP, which are YHV without the bottom Hey, and the bottom Hey remains concealed in the Einayim. (Inner Observation item 9)

130. What is the reason that the GAR of ZA of Atzilut remain in Ima?

As the upper Partzuf of MA and BON remains adhesive with the SAG and is not considered Nekudim, so it has an upper Partzuf to ZA that remains attached to Ima, not regarded as ZA. (Inner Observation item 26)

131. What are the posterior of AVI that were canceled?

The lights that came during the Gadlut as additions and are not from their primary essence, are called posterior. (Inner Light item 32)

132. Why are the lower seven in one line?

Because the matter of the correction of the three the lines emerged by the association of the bottom Hey with the first Hey. The beginning of this correction occurred in the light that came out of the Nikvey Einayim, and this light did not reach the lower seven of Nekudim, only the GAR. Hence the lower seven remained without a correction the lines, but in a single line, like the previous Partzufim. (Inner Light item 38)

133. Where were ZON made?

The lower seven of Nekudim came out by the coupling of HB on the illumination of Melafom that they received from Yesod of AK, which are ZON.

134. Where were the vessels of Nekudim made?

The vessels of every Partzuf are made of the vessels of the upper Partzuf after the departure of their lights from them. Similarly, the vessels of Nekudim were made of the vessels of the lower nine of SAG that the light departed from during the restriction of NHY. (Inner Light item 38)

135. What does it mean that the vessels were small?

The two upper vessels are missing in the vessels of the Guf of Nekudim, which are Keter and Hochma, and they only have the phase of ZAT. However, the light that reached them had ten complete Sefirot. Hence, the vessels are small and therefore broke. (Inner Light item 39)

136. What is the need for judgements and shells?

Since the thought of creation is to delight His created beings, and this thought is carried out only through a conduct of one opposite the other. (Inner Light item 41)

137. What does it mean that the lower seven are judgement and the light that comes to them is mercy?

Because the vessels were from the phase of ZAT, which are judgement, and the lights were of GAR, which are mercy. (Inner Light item 40)

Questions Regarding Cause and Consequence

138. What eventuates from the yearning of Malchut of Ein Sof for greater adhesion with the upper light?

Three actions eventuate from that: The first is the departure of the light from all four phases. The second is that a place was made for the worlds. The third is the vessels of the ten Sefirot of circles. (Inner Observation item 4)

139. What eventuates from the departure of light from all four phases?

1. The light of the line of Ein Sof on only three phases. 2. The correction of the screen that limits and impedes the light from expanding in phase four. (Inner Observation item 5)

140. What eventuates from the screen?

1. The coupling by striking with the upper light. 2. Pushing the light that belongs to phase four, called reflected light, backwards. (Inner Observation item 6)

141. What eventuates from the reflected light?

1. Potential and actual reception of the upper light, called Rosh and Guf. 2. Rejection of the upper light from phase four that manifests de facto in the screen of Tabur, which expands into ten forces of Sium, called the ten Sefirot of NHY, or the ten Sefirot of Sof. (Inner Observation item 9)

(For the emanation of Partzuf AB of AK)

142. What eventuates from the screen of Tabur of Galgalta?

The clash of surrounding light and inner light with one another. (Inner Observation item 12)

143. What eventuates from the clash of surrounding light with inner light in Partzuf Galgalta?

1. The refinement of the screen until it equalizes with the phase of Malchut of the Rosh for renewal in the coupling of Rosh. 2. The incorporation of the screen in the records of the ten Sefirot of the Guf as it ascends. 3. The concealment of the record of extension from the last phase. (Inner Observation items 12, 13 and 18)

144. What eventuates from the disappearance of the last phase?

1. The concealment of the light of Keter and the diminution of the level up to Hochma. 2. Two upper records that became male and female. (Inner Observation items 14, 19)

145. What eventuates from of the two records male and female that rose from the Guf of Galgalta?

1. The ascent of Malchut of the Rosh to Hotem of the Rosh, which is phase three. 2. The coupling was made there on phase four of clothing, meaning on the phase of male, extending the level of Keter there, which is not in the phase of expansion for the vessels. 3. The coupling on phase three was made there, meaning on the phase of female, extending the level of Hochma, having expansion from above downward to the phase of the vessels. (Inner Observation item 15)

146. What eventuates from the two couplings of ZON that the screen makes in its incorporation in Hotem in the Rosh of Galgalta?

1. The renewal of the coarseness in the screen and the records until they are suitable for a coupling by striking with the upper light. 2. The appearance of the coarseness of Guf in the screen and the records. (Inner Observation items 16, 17)

147. What eventuates from the manifestation of the coarseness of Guf in the screen and the records?

1. Their exit from the Rosh and their arriving at their corresponding phase in the externality of the Guf of Partzuf Galgalta, meaning in phase three of the Guf, called Chazeh. 2. That two couplings are made there in the place of Chazeh of Galgalta of the male and the female, according to their property in the Rosh. (Inner Observation item 19)

148. What eventuates from the two couplings that the screen makes in the place of Chazeh of Galgalta?

1. That the ten Sefirot of Rosh come out from the Chazeh upward to the Peh of Partzuf Galgalta on the level of Hochma. 2. The ten Sefirot from the Chazeh down to the phase of clothing, called Guf. 3. The ten Sefirot of Sium expanding from the screen of Tabur downward, which end above the Tabur of Partzuf Galgalta. This expansion of RTS is called Partzuf AB of AK. (Inner Observation items 20, 21, 22)

(For the Creation of Partzuf SAG of AK)

149. What eventuates from the screen of Tabur of AB?

The clash of surrounding light and inner light with one another. (Inner Observation item 12)

150. What eventuates from the clash of surrounding light with the inner light of AB?

The first is the refinement of the screen until it equalizes with Malchut of the Rosh for renewal in the coupling of Rosh. The second is the incorporation of the screen through its ascent in the records of the ten Sefirot of Guf. The third is concealment of the record of extension from the last phase. (Inner Observation items 12, 13, 18)

151. What eventuates from the disappearance of the last phase of AB?

The first is the concealment of the light of Hochma and the diminution of the level up to Bina. The second is two upper records that became male and female. (Inner Observation items 14, 24)

152. What eventuates from the two records male and female that rose from departure of AB?

The first is the ascent of Malchut of the Rosh to the Ozen, which is phase two of the Rosh. The second is that the coupling on phase three of clothing was made there, meaning on the phase of male, extending the level of Hochma, which is not in the phase of expansion for the vessels. The third is the second coupling that was made there on phase two, which is the phase of female, extending the level of Bina, having expansion to the phase of the vessels. (Inner Observation item 15)

153. What eventuates from the two couplings of ZON that the screen made in its incorporation in the Ozen of Rosh AB?

The first is the renewal of the coarseness in the screen and the records until they are suitable for a coupling by striking with the upper light. The second is the disclosure of the coarseness of Guf in the screen and the records. (Inner Observation items 16, 17)

154. What eventuates from the manifestation of the coarseness of Guf in the screen?

The first is their exit from the Rosh and their arriving at their corresponding phase in the externality of the Guf of Partzuf AB, meaning in phase two of AB, called Chazeh. The second is that they return and make two couplings there in the place of Chazeh of AB, like the attribute of the two couplings that they made by the incorporation in the coupling of Rosh AB. (Inner Observation items 19, 24)

155. What eventuates from the two couplings that the screen makes at the place of Chazeh of AB?

The first is that the ten Sefirot of Rosh came out from the Chazeh and above up to the Peh of Partzuf AB on the level of Bina, which is in the phase of female, from whom there are the vessels of the Partzuf. However, there is also the level of Hochma there from the phase of male, who has no expansion for the vessels. The second is the ten Sefirot from Chazeh of AB downward that expand in the vessel of Keter of the Guf through the Tabur of Partzuf Galgalta. It reaches the Sium Raglayim of Partzuf AB, where this expansion stops because there is light on the level of male there, which is Hochma. The third is the expansion of the nine lower Sefirot from Tabur down to Sium Raglayim of Galgalta of AK, called Nekudot of SAG. The fourth is the ten Sefirot of Sium that expand by the screen of Tabur, called the ten Sefirot of NHY, or the ten Sefirot of the Sof of the Partzuf. This expansion RTS is called Partzuf SAG of AK.

(For the Creation of Partzuf MA and BON of AK)

Called the “world of Nekudim” or “BON.”

156. What eventuates from the screen of Tabur of SAG?

The clash of surrounding light and inner light with one another.

157. What eventuates from the clash of surrounding light with the inner light of SAG?

The refinement of the screen until it equalizes with Malchut of Rosh to receive renewal from the coupling of Rosh.

The second is the incorporation of the screen in two kinds of records: records that are not connected with the records of NHY of Galgalta, called tastes, and records that are connected with NHY of Galgalta, called dots, where the two Heys, the bottom Hey and the first Hey, are connected.

The third is the concealment of the records of extension from the last phase. (Inner Observation items 12, 13, 18, and 25)

158. What eventuates from the concealment of the last phase of SAG?

The diminution of the level to phase one. The second is the two upper records that became male and female. (Inner Observation items 14, 15)

159. What eventuates from the two records ZON that rose in the Nikvey Einayim of Rosh of SAG?

The ascent of Malchut of Rosh to Nikvey Einayim. The second is that the coupling on phase two of clothing was made there, meaning on the male phase that the level of Bina is extended on, which is not the phase of expansion. This is performed over the two kinds of the above records: tastes and dots. The third is the coupling that was made there in the phase of female, meaning on phase one that the level of ZA is extended on. however, she has expansion for the vessels, and this is done on two kinds of records too: tastes and dots. (Inner Observation items 15, 30)

160. What eventuates from the incorporation of the records in the couplings in the Nikvey Einayim of the Rosh of SAG?

The first is the renewal of the coarseness in the screen and the records that rose from the Guf of SAG until they are suitable for a coupling by striking with the upper light. The second is the exit of the Dikna as bottom Hey in the Einayim and YHV in the AHP. The third is the disclosure of the coarseness of Guf in the screen and the records. (Inner Observation items 16, 17, and Inner Light item 2)

161. What eventuates from the manifestation of coarseness of Guf in the screen and the records?

Their exit from the Rosh and their coming to the corresponding phase in the externality of the Guf of SAG. (Inner Observation item 19)

162. What eventuates from the descent of the screen to its corresponding phases in the externality of the Guf of SAG?

It elicited three Roshim as it came to three places in the Guf: Chazeh, Tabur and the Sium of the Guf. From the Chazeh to the Peh of SAG, it elicited the ten Sefirot of Rosh of the upper MA and BON, and its ten Sefirot of the Guf end at the Tabur. From the Tabur to the Chazeh of SAG, it elicited the ten Sefirot of Rosh called YESHSUT, or the first the Rosh of Nekudim. From the Sium of the Guf, meaning Tifferet of AK through Tabur, it elicits GAR of Nekudim, and in all of them, there are male and female. The level of male is up to Bina, and the level of female is the level of ZA. (Inner Observation items 20, 21,22, 24 and 30)

163. What eventuates from the elicitation of the AHP from all the degrees?

The diminution of Atzilut on Keter and Hochma alone, and AHP of every degree are considered the Beria of that degree. Second: A new boundary of the Sium of the line of Ein Sof that rose from Malchut of NHY of AK, and the emergence of the three Sefirot Bina, ZA, and Malchut of NHY of AK below the point of restriction. This is called the second restriction. Third: These three Sefirot below the point of restriction became the place for the three worlds BYA: the world of Beria in the place of Bina, the world of Yetzira in the place of ZA, and the world of Assiya in the place of Malchut. Fourth: the correction of the Parsa. (Inner Observation items 33, 34)

164. How are the actions connected to one another through cause and consequence from the first restriction to the end of the world of Nekudim in Katnut?

Because of the yearning for greater adhesion, meaning for equivalence of form with the upper light, Malchut of Ein Sof restricted the phase of Gadlut of the will to receive. In other words, she did not want to receive in phase four. Since phase four was the entire vessel of reception for the upper light, the light departed from all four phases and there became a vacant place for the worlds.

From the departure of light from all four phases comes about from the correction of the screen on phase four to extend the light on the first three phases, without extending to phase four.

From the screen established on phase four comes the coupling by striking with the upper light returning all the parts of the light that fit coming into phase four and to its posterior, called reflected light.

Two actions stem from the coupling by striking and the reflected light that ascended: 1. The potential and actual reception of the upper light, called Rosh and Guf, through Tabur. 2. The force of rejection on the ten Sefirot of upper light called the “screen of Tabur,” from which expand the ten forces of Sium, called the “ten Sefirot of Sof,” or the “ten Sefirot NHY.”

(From Galgalta to AB)

From the screen of Tabur the clash of surrounding light with inner light on one another is extended.

Three actions stem from the clash of the surrounding light with inner light on one another: 1. The refinement of the screen and its coming for renewal in the coupling in the Rosh, because of which all the lights of Guf departed. 2. The incorporation of the screen in the records of Guf during its ascent. 3. The disappearing of the record of extension from the last phase.

Two actions stem from the concealment of the record of extension from the last phase: 1. The concealment of the light of Keter and the diminution of the level to Hochma. 2. The two upper records became male and female.

Three actions stem from the two records male and female: 1. The ascent of Malchut of Rosh to the Hotem, which is phase three of the Rosh. 2. The coupling that was made there on phase four of the phase of clothing, meaning on the male phase, and the level of Keter that is extended there. It does not expand to the vessels. 3. The second coupling that was made there on phase three, meaning on the phase of female, extending the level of Hochma there, from which there is expansion for the vessels.

The renewal of the coarseness in the screen and the records stems from the two couplings of ZON that were made in their incorporation in the Rosh of Galgalta, until they became fitting for a coupling by striking with the upper light. The second is the manifestation of the coarseness of Guf in the screen and the records.

Three actions stem from the two couplings made by the male and the female at the place of the Chazeh: 1. The elicitation of the ten Sefirot of Rosh from the Chazeh upward to the Peh of Partzuf Galgalta at the level of Hochma. 2. The expansion of the ten Sefirot from the Chazeh downward, called Guf, to the screen of its own Tabur. 3. The ten Sefirot of Sium that expanded from the screen of Tabur and ended above Tabur of Partzuf Galgalta. This expansion RTS is called Partzuf AB of AK.

(From AB to SAG)

The clash of the surrounding light and inner light with one another is extended from the screen of Tabur of AB (Inner Observation item 12).

Three actions stem from the clash of surrounding light and inner light: 1. The refinement of the screen to equalize with Malchut of the Rosh in order to be renewed in a coupling that the lights of Guf depart with. 2. The incorporation of the screen with records of the ten Sefirot of Guf during its ascent. 3. The disappearance of the record of extension from the last phase.

From the disappearance of the last phase of extension stems the concealment of the light of Hochma and the diminution of the level to Bina. The second is that the two upper records were turned into male and female.

The ascent of Malchut of the Rosh to the Ozen is extended from the two records male and female. The second is that the coupling was made on phase three of clothing there, which is the phase of male. It draws the ten Sefirot in the level of Hochma there, but has no expansion to the vessels. The third is a second coupling that was made there on phase two, which is the phase of female. It draws the level of Bina, which expands to the vessels.

From the two couplings made in the Rosh in the phase of male and female extend 1. The renewal of the coarseness in the screen and records to make them fitting for a coupling by striking with the upper light, 2. The manifestation of the coarseness in the screen and records.

Their exit from the Rosh and their coming to their corresponding phase in Guf of AB, meaning in phase two, called Chazeh, stem from the manifestation of the coarseness of Guf in the screen and records. Two: they return and make two couplings there in the Chazeh of AB, like their attribute, which they made in the Rosh.

Four actions stem from the two couplings of male and female made in the Chazeh of AB: 1. Ten Sefirot of Rosh emerge from the Chazeh up to the Peh of Partzuf AB on the level of Bina, which is the phase of female, from which there is an expansion to the vessels of the Partzuf. However, there is also the level of Hochma there, which is the male of the Partzuf, which has no expansion for the vessels. 2. The ten Sefirot from the Chazeh of AB downward that expand in the vessels of Keter of Guf through the Tabur of Partzuf Galgalta, where that expansion ends. 3. The expansion of the nine lower Sefirot through the Sium Raglayim of Galgalta of AK, called Nekudot of SAG. 4. The screen of Tabur from which the ten Sefirot of Sium expand. This expansion RTS is called Partzuf SAG of AK.

(From SAG to MA and BON)

The clash of surrounding light and inner light is extended from the screen of Tabur of SAG. The refinement of the screen until it equalizes with Malchut of Rosh is extended from the clash of surrounding light and inner light to receive renewal from the coupling of Rosh there. The second is the incorporation of the screen in two kinds of records: records that are not connected to the records of NHY of the inner AK, and records that are connected to the inner records of NHY, called Nekudot. In those, the two Heys are connected together, the first Hey and the bottom Hey. The third is the concealment of the record of extension from the last phase.

The diminution of the level to phase one is extended from the concealment of the last phase of extension. The second is the turning of the two records into male and female.

The ascent of Malchut of Rosh to Nikvey Einayim is extended from the two records that became male and female. The second is the coupling that was made there on phase two of clothing, which is the phase of male, extending the level of Bina from which there is no expansion for the vessels. Hence, the coupling is made both on the records of tastes and on the records of Nekudot. The third is the second coupling that created the phase of female there, which is on phase one, over which the level of ZA is extended. There is an expansion for vessels from it, and that coupling, too, was made both on the records of tastes and on the records of Nekudot.

Three actions stem from the incorporation of the records in the couplings of the Rosh in the Nikvey Einayim: 1. The renewal of the coarseness in the screen and the records that rose from the Guf of SAG and became suitable for a coupling by striking. 2. The elicitation of the Dikna in the form of bottom Hey in the Einayim and YHV in the AHP. 3. The manifestation of the coarseness of Guf in the screen and the records.

Three Roshim extend from the descent of the screen to its corresponding phase in the externality of the Guf, as it comes to three places in the Guf: Chazeh, Tabur, and the Sium of the Guf, meaning the Sium Tifferet of AK.

From the Chazeh to the Peh of SAG, it elicits the ten Sefirot of Rosh of the upper MA and BON, and his Guf ends above the Tabur of the inner AK. From the Tabur to the Chazeh of SAG, the ten Sefirot of Rosh of YESHSUT, which is the first Rosh of Nekudim. It elicits a second Rosh from the Sium of the Guf up to Tabur, called GAR of Nekudim, and from the Sium of the Guf downward emerged the Guf of Nekudim, which is ZAT of Nekudim.

All of them contain male and female: The level of male is up to Bina, and the level of female is up to ZA. The second is the departure of the AHP from all the degrees.

Four actions extend from the departure of the AHP from all the degrees: 1. The diminution of Atzilut on Keter and Hochma alone, since the AHP of the degree departed from it, and are considered its Beria. 2. The correction of the Parsa. 3. A new boundary for the Sium of the line of Ein Sof in the place of Bina of NHY of AK, where Bina, ZA, and Malchut of NHY of AK are below the point of the Sium of the line of Ein Sof. This is called the second restriction. 4. The three Sefirot of NHY of AK that departed below the point of the second restriction became the place for the three separated worlds called BYA. Bina became the place of the world of Beria; ZA, the place of the world of Yetzira; Malchut, for the world of Assiya.

165. What ten actions were taken up to the completion of Partzuf Galgalta of AK?

1. The place where the restriction was made. 2. The records that remained after the restriction. 3. The ten Sefirot of circles. 4. The screen in the vessel of Malchut. 5. The extension of light once more. 6. The coupling by striking with the upper light. 7. The reflected light that became a garment and vessel for the upper light. 8. The ten Sefirot of straightness from below upward, which are the beginning of the line. 9. The expansion of Malchut of Rosh from above downward in the ten Sefirot from her and within her through Tabur, which are the Toch of the line. 10. The expansion of the screen of Tabur in the ten Sefirot of Sium, where from Malchut of Sium downward it is darkness and not light.

166. How are the ten actions connected to each other by cause and consequence?

Four actions were extended by the departure of light on all four phases: the place for the worlds; the records, which are the ten Sefirot of circles; the awakening for the extension of light once more; the correction of the screen.

The screen causes two actions: a coupling by striking and raising reflected light. The coupling by striking and the reflected light cause four actions: Rosh, Toch, Sof, and the point of restriction that ends the line.

167. What are the fourteen actions generally applied in the creation of a Partzuf?

1. The clash of surrounding light and inner light. 2. The refinement of the screen. 3. The incorporation of the screen in the records of the ten Sefirot of Guf. 4. The two upper records: male and female. 5. Two kinds of couplings in the screen of Rosh. 6. The renewal of the coarseness in the screen and the records. 7. The recognition of the coarseness of Guf in them. 8. The concealment of the record of the last phase from them. 9. Their departure from the Rosh. 10. Their arrival at the externality of the Guf of the previous Partzuf at the place of the Chazeh. 11. The coupling by striking made in the screen at the place of the Chazeh, extending the ten Sefirot of Rosh. 12. The expansion of Malchut of the Rosh from the Chazeh downward. 13. Its clothing of the previous Partzuf. 14. Its beginning from the Peh of the upper one. (Inner Observation item 11)

168. How are the fourteen actions in the creation of the Partzuf connected to each other?

The clash of surrounding light and inner light causes three actions: the refinement of the screen, the incorporation of the screen in the records, and the concealment of the last phase. The concealment of the last phase causes two actions: two records ZON, and two new couplings in the Rosh. The incorporation in the coupling of Rosh causes the manifestation of the coarseness of Guf. The manifestation of the coarseness of Guf causes three actions: the exit from the Rosh, the arrival at its corresponding phase in the externality of the Guf, and the new coupling at the place of the Chazeh. Three actions stem from the coupling in the Chazeh: Rosh, Toch, Sof. Two actions stem from the refinement of the screen and the departure of the lights of Guf: the clothing of the lower one on the upper one, and the beginning of the level of the lower one from the Peh of the upper one.

169. What are the two actions added in Partzuf SAG?

The descent of Nekudot of SAG below the Tabur of the inner AK, and the division of the Partzuf into tastes and Nekudot.

170. What are the thirteen actions added in Partzuf Nekudim?

See Inner Observation item 31

171. How are the thirteen actions connected to each other by the above order of cause and consequence?

See Inner Observation items 32 through 35.