The matter of the seven kings explained in this part in the ARI’s words is the foundation of the entire wisdom. This is because all four worlds of ABYA are extended from them, and the whole matter of the corrections, the scrutinies and the cascading of all the degrees come only to complement and to correct them. Hence, they require extra care to thoroughly understand the origin of their emanation and the reason for their breaking and fall to BYA.

1. First we must discern and distinguish between these seven kings and AVI of Nekudim, because although they are extended from AVI, they are still very far from each other. This is because they were not extended and cascade directly from AVI through cause and consequence, but reached them through another Partzuf, as the ARI says above (Item 31), that Yesod of AK administered Vav [ו] and a dot to AVI to elicit and beget the ZAT. Thus, AK administered the seven kings to AVI.

We must understand that matter. How is Partzuf ZAT of Nekudim different from all the previous Partzufim, all of which were extended directly through cause and consequence from one another? Only Partzuf ZAT is not extended from its upper one directly, but rather three Partzufim participated in its emanation, Yesod of AK, Abba, and Ima.

2. We should also understand why Partzuf Nekudim did not expand GAR and ZAT at once as in all the previous Partzufim. Instead, first only the GAR expanded, which are Keter and AVI, and afterwards, through the coupling of Yesod of AK that the Shuruk imparted to them, the ZAT of Nekudim emerged.

The reason for it is as has been explained above (Inner Light item 5 par. “You see” and par. “We might ask”) that these AVI are only the ZON of the Rosh, which are merely the HP. The reason they are considered the Rosh is only because of the illumination of the light of Ozen that they received by their incorporation in the Keter of Nekudim.

As it is written (Part 6, Inner Light item 23, par. “Thus, all the lights”), this illumination established them in the state of back-to-back. The posterior of Bina, called Ozen, sustains them in the phase of GAR, and they are not blemished because of the screen of the bottom Hey above them, which denies them the anterior illumination of Hochma.

This is because they crave only Hassadim through the posterior of Bina, in the form of “because He delights in mercy” and they reject Hochma. Hence, the screen of the bottom Hey does not diminish them at all, as they have no wish for Hochma in any case (Inner Light item 23, par. “It has been explained”).

However, that correction of the posterior is sufficient only to complement AVI themselves, but it is not enough for them to be able to illuminate and elicit the ZON, which are the ZAT.

This is so because the force of the posterior of Bina is only in her GAR, and they are not in her ZAT. This is because when she came to emanate and expand in her ZAT, she must stop her posterior on Abba, and returns to face-to-face with him in order to draw illumination of Hochma from him for her ZAT (Inner Light item 24).

From this you know that any Partzuf that is corrected in the posterior of Bina is found to be without NHY. This is because GAR of Hassadim, which are HGT, can be well corrected in the posterior of Ima. The NHY, however, cannot even exit and expand from her outwardly even in the Sefira Bina except through face-to-face with Hochma.

For this reason, they cannot appear in this Partzuf that is corrected in her posterior, and it is considered in it that its NHY are incorporated in its HGT, in the form of, “their hinder parts were inward.” The NHY, which are the posterior, are in the internality of HGT, and their anterior are disclosed outwardly, and only their anterior, which are HGT, are disclosed outwardly (Inner Light item 29, par. “Now we have thoroughly”).

That thoroughly explains that AVI of Nekudim that were corrected in a correction of back-to-back could not have educed the ZON, but only after they obtain the state of face-to-face, since the expansion of ZON does not come out from the posterior at all. Examine all the places I have mentioned above well for it is impossible to elaborate twice.

3. The ARI has already explained above (item 25) that AVI do not return to face-to-face but through three degrees: back-to-back, face-to-back, and then face-to-face. Examine there in Inner Light where the reason for the matters is thoroughly explained.

It explains there (Inner Light item 23, sub header, “Above it, it is anterior”) that this degree of face-to-back comes to them through a coupling of AB SAG that lowers the bottom Hey from the Einayim, at which time AVI return to the Rosh and obtain their GAR. We must still understand who causes AB SAG to make a coupling in order to lower the bottom Hey.

The ARI has already explained above (Part 6, item 6) that “all the inner phases of SAG, concealed in the inner MA and BON rose, and the inner MA and BON rose along with them. Thus these MA and BON are their MAN, to the tastes of SAG themselves, which are not clothed inside MA and BON.”

Interpretation: The Nekudot of SAG expanded below Tabur of the inner AK which is the place of the inner MA and BON, being ZON of the inner AK. Thus you find that after the refinement of the screen and its ascent to Peh of Rosh SAG, it is integrated with these inner MA and BON.

For this reason, they became MAN to the inner AVI of Rosh SAG, called AB SAG of AK. At that time these AB and SAG made a coupling and the AB lowered the bottom Hey from the Einayim of SAG, and the AHP of SAG returned to the Rosh. Hence, all the AHP that went outside the degree have now returned to their degree as in the beginning.

It explains there in Inner Light that the phases of SAG that rose from the MAN of BON, became MAN too, though there were two couplings there: One for the Katnut of Nekudim from which AVI emerged in the state of back-to-back, and a second for the purpose of Gadlut of Nekudim from which AVI obtained their GAR (Part 6, Inner Light item 14, par. “Now we have thoroughly clarified”).

You should know that the Katnut of Nekudim, which are in the state of the bottom Hey in the Einayim and YHV in the AHP, emerged from the records of SAG that were mixed in the MA and BON. Also, the coupling of AB SAG that lowered the bottom Hey from the Einayim once more and reconnected the AHP to the Rosh as in the beginning, emerged from the records of the inner MA and BON themselves.

4. The reason that MA and BON became the cause for upper AB and SAG to make a coupling in order to lower the bottom Hey from the Einayim is that the Partzuf that emerged from the Nikvey Einayim would not have expanded to shine for these MA and BON, being NHY of AK.

This is because of the correction of the posterior of Ima that lies there. This correction detains the expansion of NHY since they must be incorporated in HGT in the form of, “their hinder parts were inward.” Hence, once Partzuf Nikvey Einayim came out on the screen that consists of the records of the Nekudot of SAG and the bottom Hey, it did not suffice for the NHY of AK, and the records of NHY of AK were made into MAN in the Rosh SAG, which is the phase of general Bina.

She has a relation to impart illumination of Hochma to ZON on the part of Bina of direct light, and therefore SAG stopped its posterior and made a coupling with AB face-to-face. Also, the bottom Hey was lowered from the Einayim of Rosh SAG through this coupling since the illumination of AB does it, as there is no bottom Hey in the Einayim of Rosh AB.

At that time this new light expanded from above downward too and breached the Parsa. This means that it annulled the new boundary of the second restriction that took the AHP out of all the degrees. This is because this new light that comes from AB cancels and lowers the bottom Hey to its place to Malchut of Rosh as well as to Malchut of all the degrees. The AHP of each return to their degree as in the beginning and this new light expanded below the Tabur of AK, meaning to NHY of AK, called MA and BON of AK.

This new light expanded and came out through the Tabur to Keter of Nekudim, as the ARI says above (Part 6, item 27). It canceled the boundary and the cessation between Keter and AVI of Nekudim that was made there because of the bottom Hey in the Einayim of Keter since it lowered her from Einayim to her place in the Peh. Thus, AVI returned to the Rosh since now the screen of the bottom Hey is below them, hence they returned to their GAR degree as in the beginning.

Besides this exit through the Tabur, this new light came out through Yesod of AK as well, and bestowed upon them the Shuruk, which is the Vav [ו] and a dot. Abba took the dot and Ima took the [ו] to elicit and engender the VAK of ZA, as the ARI says above (Part 6 item 31).

5. Know that the two illuminations that we have said the GAR of Nekudim received from the new light that breached the Parsa made two states in AVI. This is because the first illumination that Keter received through the Tabur lowered the bottom Hey from Keter to Peh of AVI, and then AVI returned to the phase of Rosh, like the Keter. This is so because the screen is already below them, and this is considered that NHY of Keter clothed in them and AVI obtained the anterior light.

Yet, it still did not help Ima since although she could now return her anterior to Abba and receive the light of Hochma because the boundary that was made by the bottom Hey in the Einayim has now been revoked. Yet, she still does not have a reason that would stop the posterior that she has from her root in the direct light. It is so because she always craves Hassadim, “because He delights in mercy,” and she rejects Hochma.

You find that only Abba enjoys the return to the Rosh since he receives his GAR and anterior. Ima, however, still keeps her posterior in the form of, “because He delights in mercy.”

For this reason, AVI have now come to a state of face-to-back, meaning the anterior of Abba in the posterior of Ima. This is because Abba has the state of anterior, and Ima still keeps her posterior on Abba. Thus, this illumination that the Keter received to lower the bottom Hey from the Einayim created only a state of face-to-back in AVI.

The second illumination through the Yesod of AK, which AVI of Nekudim received, meaning the Vav and a dot, brought AVI to a state of face-to-face. This is because that Shuruk that illuminated their Yesod is the phase of ZON. The Vav is the phase of VAK, HGT NHY of ZA, and the dot is the phase of Malchut, and they have become MAN in AVI (Part 6 item 31).

It caused Ima to stop her posterior and return her anterior to Abba so as to make a coupling with him face-to-face and draw illumination of Hochma for ZON that ascended to her for MAN. Thus we have explained that through the illumination of the new light through the Tabur to the Keter, AVI received the state of face-to-back, and through the illumination of the new light through Yesod to AVI, AVI received the state of face-to-face, as well as the rudimentary lights of ZON in the form of MAN, and elicited and engendered them to their place through their coupling face-to-face.

We might ask, “Since these NHY of the inner AK could not receive from the tastes of SAG before the second restriction (Part 6, Inner Light item 1, sub header “Its SAG”), since AB lacks the screen of phase four, how could they receive the new light of the coupling AB SAG here?”

Yet, this is not at all a question since it is different here: The records of NHY of AK themselves rose to MAN and integrated in the coupling of AB SAG. Hence, they can now receive from AB. Yet, in fact, it is not considered reception of the vessels of NHY of AK, since they did not draw this new light for themselves, but to engender the ZAT of Nekudim, like the drop that is extended from the father’s brain. Concerning the NHY of AK themselves, their reception is considered a mere “in passing.”

6. Now we have clarified our above question in item 2, why did Partzuf Nekudim not expand GAR and ZAT simultaneously as did all the previous Partzufim. This is so because there is a necessary distance of three situations here. The GAR of Nekudim emerged by the coupling in the Nikvey Einayim, and were therefore forced to be in a state of back-to-back. In that state, even AVI themselves are considered devoid of NHY, as in item 2, much less elicit the ZAT.

However, later, through the MAN of NHY of AK that rose to AB SAG and engendered the new light that breached the Parsa, Keter received that light first through the Tabur, and lowered the bottom Hey from the Einayim, bringing AVI to a state of face-to-back. Afterwards, AVI received that light through Yesod of AK, and then obtained the seven lights that belong to the seven lower Sefirot, which are ZON, and then came to a state of face-to-face and could beget the seven lower Sefirot of Nekudim.

The matter of the difference between ZAT of Nekudim and the ZAT of the previous Partzufim has also been thoroughly clarified, that they were not extended directly from their GAR, as we have indicated in item one, since it has been explained that AVI have nothing of the phase of ZON from the essence of their emanation.

This is because besides the fact that they themselves have no NHY, they are also only from the phase of the first Hey, and have nothing of the phase of the bottom Hey (see Part 6, Inner Observation item 9). The bottom Hey remained in the Einayim in Keter, and nothing was extended from her to AVI of Nekudim, hence it is impossible that ZAT of Nekudim would be extended from AVI directly, but only through the inner AK, whose vessels are from phase four, whose level is up to Keter.

Thus, it was impossible that ZAT of Nekudim would emerge but only after NHY of the inner AK themselves would rise to MAN to AB SAG. Thus they would draw a new light in the form of Shuruk, which means Vav and a dot, meaning the fundamental lights of the ZON. The inner AK imparted them to MAN to AVI, at which time they made a coupling on them and procreated them to their place.

We might ask, “Accordingly, why are the Partzufim of AVI even necessary? They have a connection to the phase four that is incorporated in ZON, and they should have emerged directly from the inner AK?”

However, according to the order of the degrees, this is impossible, for What is emanated from the inner AK is Partzuf AB, whose level is up to Hochma, and not Partzuf ZAT, which are the level of phase one, lacking GAR from the essence of their creation.

Hence, ZON are compelled to emerge through AVI, meaning in the cascading of the degree up to the screen of phase one (as it is written in Part 6, Inner Observation item 5, par. “We have yet to explain”). It follows that it needs them both, since the self of ZA that must be incorporated in the bottom Hey comes out only through NHY of the inner AK, and its emanation to come out to its place is only possible through the Partzufim of AVI.

7. Now you will understand what our sages wrote (Kidushin p. 30), that there are three partners in a person: the Creator, his father, and his mother. The father sows the white in him, the mother sows the red in him, and the Creator breathes his soul in him. This partnership is extended from the upper degrees, because it is explained that in the first ZON in the worlds there were also three partners: the inner AK, and AVI of Nekudim. The white in it, meaning the Hassadim, are from Abba, the red in it, meaning the Gevurot, are from Ima, but the core of its Neshama is from the inner AK.

The same thing applies in ZA of Atzilut, where three participate in its emanation, AA and Abba and Ima. This is because AA in Atzilut corresponds to the inner AK here, and there, too, its and its root come primarily from AA, and Hassadim and Gevurot come from AVI.

8. Thus, the matter of the two couplings made for the Nekudim on the two kinds of records that the screen that ascended to the Rosh of SAG consisted of, has been thoroughly explained. The first coupling was made on the records of the Nekudot of SAG, incorporated with the bottom Hey.

This coupling was made in the phase of Nikvey Einayim, meaning in phase one in the Rosh, as the bottom Hey in the Einayim. By this, the AHP came out of all the degrees and this exit induced three Roshim in the Nekudim. Bina and ZON of ten Sefirot of Sium of AK also came outside of the entire Atzilut, and have become the Separated BYA.

AVI of Nekudim, which are the third Rosh, were established in back-to-back, and a second coupling was made on the records of NHY of the inner AK, meaning it became MAN for coupling AB SAG of Rosh SAG. Thus, the bottom Hey was lowered from the Einayim to the Peh as in the beginning, and the light that came out of this coupling breached the Parsa. In other words, it canceled the boundary and the screen that separates the Einayim from the AHP.

It retuned the AHP to their preliminary degree and illuminated to the Nekudim in two: One – through the Tabur to the Keter of Nekudim. It lowered the bottom Hey in the Nikvey Einayim of Keter to the Peh of the whole Rosh below AVI too. By that AVI returned to the Rosh and obtained their GAR. The second illumination through Yesod of AK to AVI, which is the phase of Vav and a dot, meaning the roots of ZON.

They have become MAN in them that returned them to face-to-face, and they made a coupling and drew illumination of Hochma to ZON first, by the incorporation of ZON in the coupling of AVI themselves. In that state, these ZON are considered the phase of Daat of AVI, and then they expanded from Malchut of AVI downward to the phase of Guf, clothing the vessel of King of Daat. The light that expanded in this king is considered the light of Yechida of ZA.

9. You already know that the first illumination of the new light that breached the Parsa that illuminated through the Tabur to Keter of Nekudim still did not return to face-to-face to AVI, but only face-to-back. This is because even after Ima returned to the Rosh, she still did not stop her posterior except by a reason that compels her to stop.

For this reason, she did not return her anterior to Abba, but only after she received the MAN of Vav and a dot from Yesod of AK. These MAN, which are the phases of ZON that she has connection with from the part of direct light to dispense illumination of Hochma in, awaken her to stop the posterior and return to face-to-face with Abba.

Thus, these two states became the reason that ZON would not receive from the coupling of AVI face-to-face, but only Hassadim and Gevurot and only in the illumination of Hochma. This is so because even now, after she returned to face-to-face with Abba, she receives from him only that measure of illumination of Hochma that Bina of direct light administers to ZON of direct light.

This is so because her entire return to face-to-face was only for ZON that she is connected with from the perspective of the direct light, and not at all for herself. For this reason, she administers them this measure of ZON of direct light. Also, it is known that ZON of direct light are themselves merely Hassadim in illumination of Hochma (Part 1, Table of Topics, item 69).

Nevertheless, we must take the level into serious consideration, whether it is illumination of Hochma from the level of Keter or illumination of Hochma from the level of Hochma etc. since the Hochma diminishes and descends from one level to another. Also, you should know that the measure of the level is attributed to the first situation, meaning to the new light that shines through the Tabur to Keter of Nekudim that lowered the bottom Hey above AVI, below AVI to the Peh.

Although he still returned only the face-to-back to AVI, yet the measure of the level depends on the lowering of the bottom Hey. This is because in the lowering of the bottom Hey to the Peh, when phase four is found in its place in Malchut of Rosh, the level of Keter emerges on her.

However, if she comes only to phase three of Rosh, called Hotem, the level of Hochma emerges on her, and if to Ozen, the level of Bina emerges on her etc. Still, the Mochin of ZA, meaning the measure of illumination of Hochma that ZA receives, come only in the second state, when AVI come into a state of face-to-face.

This is because at that time Bina dispenses the Mochin, meaning illumination of Hochma to ZON. Thus, the level depends on the first state according to the place to which the bottom Hey descended, and the Mochin of ZON depend on the second state, as then Ima receives illumination of Hochma for them.

10. Now you shall clearly see the quality of the lights NRNHY of Haya that the four kings received, Daat, Hesed, Gevura, and the upper third of Tifferet. This is because the whole change in the lights and their diminution came only by the changes that were made in the first state, meaning in the descent of the bottom Hey from the Einayim.

This is because when she reached the Peh, the level of light of Yechida came out to the king of Daat, and when she rose to the Hotem, the level of the light of Haya came out to the king of Hesed. When she rose to the Ozen, the level of the light of Neshama came out to the king of Gevura, and when she rose to the Einayim, to the place where she was in the beginning, the level of light of Ruach Nefesh came out to the upper third of the king of Tifferet.

However, no change was made in the second state, meaning in the state of face-to-face. Instead, when the level of Yechida was in the Partzuf, and the bottom Hey was in the Peh, Ima received illumination of Hochma from the level of Yechida in the same measure that ZON of direct light of Keter receive from Bina of Keter. This is also the measure of the Mochin of Yechida of ZA.

This is so because every Sefira consists of ten Sefirot, even the Sefirot of direct light. When the bottom Hey was in the Hotem, Ima received illumination of Hochma from the level of Haya, and this is the measure of Mochin of Haya of ZA.

Also, when bottom Hey was in the Ozen, Ima received illumination of Hochma from the level of Neshama to the extent that ZON of direct light of Bina receive from Bina of Bina, and this is the measure of the Mochin of Neshama of ZA. When bottom Hey returned to the Einayim once more, the second situation changes as well, and she returned to back-to-back with Abba. This is because she no longer receives any illumination of Hochma from Abba, only the phase of Ruach Nefesh, and she is completely devoid of illumination of GAR, but only in the state of back-to-back.

11. Also, afterwards it purified entirely and returned to its root, to the Peh of AVI, when its coarseness of phase three returned, meaning when the bottom Hey descended from the Einayim to the Hotem once more (Inner Light item 45, sub header “The Hassadim and Gevurot continued”). This level is close to the level of Haya and is generally called Neshama or YESHSUT.

Thus, these two states that were in AVI returned on them. Here, too, the first situation changes, meaning the lowering of the bottom Hey from the Einayim. This is because when the bottom Hey descended to Hotem, Tvuna receives the phase of Yechida Haya of Neshama to ZON face-to-face.

At that time, the light descends from Malchut of YESHSUT down to the two lower thirds of the king of Tifferet. When the bottom Hey rose to the Ozen, Tvuna receives the phase of Neshama of Neshama to ZON, and the light expands to the king of Netzah and Hod from her Malchut.

When the bottom Hey rose to the Einayim, the second state changes, too, since then YESHSUT return to back-to-back and impart Ruach to the king of Yesod, and then the phase of Nefesh to the seventh king, which is the Malchut. This is so because when it purifies to phase one, she administers Ruach, and when it purifies to the root phase, she administers Malchut.

12. Here you must discriminate between AVI of Katnut in a state of back-to-back, when they came out of Nikvey Einayim in the first coupling, and AVI of Gadlut, when they came out through the coupling of AB SAG until they came to a state of face-to-face. This is so because the differences between them are the most important elements in the wisdom.

We must especially make the precision of the oppositeness between them from their start to their end. In the beginning they are considered one degree that comes in two situations. With respect to their very creation, they are emanated in a state of back-to-back, and with respect to the additional light that they have obtained from the illumination of the coupling of AB SAG and from MAN of Yesod of AK, they have obtained the state of face-to-face.

However, they are one degree, and moreover, the second situation is much more important than the first state. This is because in the first state they were devoid of GAR of Hochma, and there were only the phases of GAR of the posterior of Bina in them, that reject Hochma. Yet, in the second situation they returned to the Rosh and obtained their GAR completely.

However, in the end, the thing was overturned from end to end, because they were separated from each other and became two degrees. The first state became a phase of Rosh and a phase of anterior, and the second state became the phase of Guf and the phase of posterior.

The reason for it is because of the breaking of the vessels, meaning their Gufim that expanded in the four kings Daat, Hesed, Gevura, and the Upper third of Tifferet. Yet, there is a very important understanding in the form of the matter, worthy of special attention.

13. The thing is that the whole Partzuf of Nekudim is regarded like Partzuf SAG of AK, because there is phase two of clothing in its screen. Also, the whole SAG is the phase of Bina, since the Bina is the highest phase in it; hence all the tendencies of Bina of direct light control it.

It is known that Bina of direct light is all Hassadim, and the illumination of Hochma that she receives into the Hassadim is already considered an outer phase from her, and obtained its own name, which is ZA. The distance between them is indeed great, as the distance between the root and a tiny branch that stems from it, as Bina is the root, and ZA is the little branch that stems from her.

Even though in Bina, there is the phase of posterior on the light of Hochma, these posteriors are still not considered any diminution to her. Moreover, they are considered the whole merit of Bina, in the form of, “because He delights in mercy.”

Hence, Bina is all the phase of GAR without any diminution at all, and because of that AVI were not at all blemished in their exit from the Rosh due to the bottom Hey in the Einayim of Keter. This is because that little illumination that they had of the light of Ozen, which is Bina, by their incorporation in the coupling of clothing of the male was enough for them for the phase of GAR. They are not at all blemished by the restriction of Hochma that the bottom Hey in the Einayim detains since they would not have received Hochma anyhow because of the illumination of the light of Ozen in them.

Thus you see that the state of back-to-back of AVI is sufficient for them for complete wholeness without any deficit. Hence, they do not have such a great connection with the second state of Gadlut that they’ve acquired from the hew light that breached the Parsa.

Had it not been for the MAN that Yesod of AK illuminated in them, they would not have received this new light whatsoever, since their craving cleaves solely to Hassadim. Thus, the matter of the annulment of the coupling of Gadlut did not concern them at all, as this whole Rosh of Gadlut was as something outside of them, which they drew only for the MAN that Yesod illuminated in them.

Moreover, even afterwards when all ten Sefirot of Rosh of Gadlut were canceled, they were not canceled entirely like ZAT, but were rather immediately incorporated in the posterior of AVI of the first situation. These posteriors supported them in the phase of GAR and Atzilut, and they did not fall to BYA.