We must understand: It is said in Sefer Yetzira [The Book of Creation], “Ten and not nine; ten and not eleven.” Thus, we must neither subtract nor add to the number ten. Instead, we must know that the ten Sefirot KHB HGT NHYM are essentially only five Sefirot KHB TM, except that the Sefira Tifferet contains within it six Sefirot HGT NHY, and thus we arrive at the number ten. However, all those six elements HGT NHY are but detailing of a single Sefira: Tifferet.

The reason that we only detail Tifferet and not the first three (GAR) is not because of the merit of Tifferet, but because of her deficiency compared to GAR, since this detailing is the inclusion of five Sefirot in one another, in each of which are five Sefirot. It follows that there are five Sefirot KHB TM in Keter, five Sefirot KHB TM in Hochma, and five Sefirot KHB TM in Bina. Also, there should also be five Sefirot KHB TM in Tifferet.

However, since the essence of Tifferet is only light of Hassadim and not Hochma, and the five Sefirot included in it are necessarily only five Hassadim, the names of the five Sefirot in it have therefore changed, since KHB descended in it into HGT, and TM descended in it into NH. Hence, the five Sefirot included in Tifferet are only called HGT NH. Also, a discernment that includes all five Hassadim was added to it, and it is called Yesod. This is why there are six Sefirot in Tifferet: HGT NHY.

And why are the five Sefirot included in each of the KHB not counted in the number of the Sefirot, and only the elements of Tifferet are counted in the number of the Sefirot? It is so because the integration of the Sefirot in one another does not add to the number of the five primary Sefirot, making them worthy of particular mention. But with the integration of the five Sefirot in Tifferet, the five Sefirot became new phases in it—five Hassadim. Hence, they are mentioned as five particular phases in the Sefirot and are included in the count of the Sefirot. Thus, Tifferet being counted as six Sefirot HGT NHY is because of its inferiority compared to GAR, as it is only light of Hassadim.

Also, in all the numbers in the count of Sefirot, it does not decrease from the number ten, which is essentially only five Sefirot. This is so because ten Sefirot means including the six Sefirot detailed in Tifferet. And when we say “five Sefirot,” it means without the detailing of the VAK in Tifferet, and the count of VAK is five Sefirot included in Tifferet, with its Kolel [including/one that includes], called Yesod. And the count of seven Sefirot is when we calculate Malchut along with Tifferet.

2) Let us explain the number thirteen. This number first emerged in the world of correction, in the establishment of the Partzuf, since in each Partzuf in Atzilut, Beria, Yetzira, Assiya, there are only three vessels: Bina, ZA, and Malchut, and the vessels of Keter and Hochma are missing. The lights of Keter and Hochma clothed within the vessel of Bina, but for themselves, each Sefira contains these three vessels. Even in Keter Hochma there are three vessels of Bina and ZON in Keter, Bina and ZON in Hochma, and Bina and ZON in Bina. Thus, the vessel of Keter and Hochma is missing in all the Sefirot, and Bina, ZA, and Nukva are present in all the Sefirot.

The three vessels Bina, ZA, and Malchut are divided into ten Sefirot, since each of them comprises three lines—right, left, and middle. The three lines in Bina became HBD; the three lines in ZA became HGT; the three lines in Malchut became NHY, and with the Malchut that contains them, they are ten Sefirot. Thus, each Partzuf has ten Sefirot HBD, HGT, NHYM.

It is known that Rosh of AA of Atzilut has only two Sefirot KH, which are called Keter and Hochma Stimaa (HS), whose Bina emerged from Rosh of AA and became Guf [body], VAK, lacking the Mochin of Rosh. This is the meaning of Aba taking Ima outside. For this reason, Bina divided into GAR and ZAT.

For the flaw of lack of Mochin of Rosh does not blemish the GAR of Bina whatsoever, as she is only light of Hassadim in her essence in the ten Sefirot of direct light, and there is no difference in that light when it is in the Rosh or in the Guf, since it always illuminates equally. Hence, the exit of Bina from the Rosh does not diminish her from GAR and from the Mochin of the Rosh. Thus, GAR of Bina were separated to be on their own and became the Partzufim of upper AVI, which are considered GAR although they stand from Peh of AA and downward.

But ZAT of Bina—which are essentially Bina but from the incorporation of ZON in Bina—need illumination of Hochma, as well, to impart to ZON. For this reason, they suffer from this flaw of Bina’s exit from Rosh AA, since by this they became devoid of Hochma. Thus, they are regarded as VAK and Guf, lacking the Mochin of Rosh. Because of this flaw, they were separated from GAR of Bina and became a separate Partzuf, called YESHSUT.

It follows that the exit of Bina from the Rosh of AA created two distinct phases in her: GAR and ZAT. As a result, three Sefirot were added to the Partzuf because now the three lines in GAR of Bina were considered HBD, the three lines in ZAT of Bina were considered upper HGT, the three lines in ZA were considered lower HGT, and the three lines in Malchut as NHY. Along with the Malchut that includes them, they are thirteen Sefirot. Thus, the exit of Bina from the Rosh causes the number thirteen Sefirot in the Partzuf, since twofold HGT were made in the Partzuf.

However, this is not permanent, since by raising Mayin Nukvin (MAN) from the lower ones, illumination from AB SAG of AK is extended, and this illumination brings the Bina back to Rosh of AA, and then the ZAT of Bina can receive Hochma from AA and impart upon the sons, to ZON.

It is considered that the exit of Bina from Rosh of AA in the beginning was essentially only in order to impart illumination of Hochma to ZON. Were it not for the exit, it would have been impossible to extend illumination of Hochma to ZON. Thus, these three Sefirot that were added by the exit of Bina are only preparation and qualification for extension of Mochin of Hochma to ZON, which are the seven days of creation. Thus, in every place, the number thirteen is regarded as extension of Hochma to ZON.

This explains the difference between five Sefirot and thirteen Sefirot. The five Sefirot indicate that they have only five Hassadim, but thirteen indicates the extension of illumination of Hochma by the three Sefirot, upper HGT, which were added due to Bina’s exit.

3) Now we will explain the name “forty-two” and forty-two couplings. Due to Bina’s exit, she divided into GAR and ZAT. GAR of Bina were established as Partzuf upper AVI, clothing AA from its Peh through the Chazeh, and the light in them is called “pure air.” ZAT of Bina were established as Partzuf YESHSUT, which clothes AA from Chazeh to Tabur, and the light in them is called “plain air.”

Air means light of Ruach, meaning only light of Hassadim, without Hochma. For this reason, Bina is considered to have departed the Rosh of AA into the state of air, since due to the exit from Rosh of AA, which is Hochma, there is only light of Hassadim in her, without Hochma, which is called air.

However, there is a difference between upper AVI and YESHSUT. Upper AVI are GAR of Bina; they are not flawed by their exit from the Hochma since their essence is Hassadim without Hochma. Even when the lower ones raise MAN and Bina returns to Rosh of AA, upper AVI do not receive Hochma, but only YESHSUT.

GAR of Bina never change their nature, and are therefore not flawed at all by the exit from the Rosh. They are regarded as though they never emerged from Rosh of AA, and they are considered complete GAR. For this reason, they are regarded as pure air. Thus, they are also unknown air, which means that their Daat does not draw Hochma, and their air does not become light of Hochma.

However, YESHSUT, ZAT of Bina, which need the light of Hochma in order to impart to ZON, are blemished by the exit from Rosh of AA because the absence of Hochma due to their being at the Guf of AA is sensed in them as an actual deficiency. For this reason, their air is not considered “pure air,” but only “plain air” or air that is about to become known and to draw Hochma through the MAN, which is called Daat. This is so because while the lower ones raise MAN, Bina returns to being completely Rosh of AA, and then YESHSUT receive Hochma from AA and impart to ZON.

At that time, it is considered that the Yod comes out of the Avir [air] and becomes light, which is light of Hochma. Thus, the air of YESHSUT is known, but upper AVI remain as pure air then too, upon their return to Rosh of AA, and the Yod does not come out of their Avir because they never change their ways. This is why they are called “air that is not known.”

Also, there is Parsa inside the Mei [belly/intestine] of AA, which was made in the place of Chazeh. This is the firmament that separates the upper water, which is Rosh of AA, from upper AVI, which clothe him from the Peh to the Chazeh, since the Rosh of AA continues through there. Hence, the Parsa stands beneath them and divides between them and YESHSUT and ZON, lower water, which is devoid of illumination of the Rosh of AA. This is why the lower waters cry, “We want to be before the King,” since they wish to rise and receive the illumination of Hochma from Rosh of AA.

4) Explanation of the name “forty-two” in two manners: 1) The name “forty-two of Atzilut,” which is called there an actual form, and all the names are imprinted from it, is the four letters of the simple HaVaYaH, and the ten letters of the filled HaVaYaH, and the twenty-eight letters of the filling of the filling, which together make up forty-two letters. 2) The name “forty-two” of the work of creation, which are the seven days of creation, ZON of Atzilut, having thirty-two Elokim and ten utterances, which add up to forty-two.

Explanation: The lights received above the Parsa, through the Yesodot [plural of Yesod] of upper AVI above the Chazeh, where the Rosh of AA, which is Keter, and upper AVI, which are HB, are called there “forty-two of Atzilut,” for all the names of the forty-two are imprinted from it. Hence, they are implied in simple HaVaYaH, Keter, HaVaYaH in filling, Hochma, and HaVaYaH in filling of filling, which is Bina. It follows that the pure air in AVI is the name “forty-two.”

However, ZON, which are the seven days of creation, cannot receive anything from the name “forty-two” since they are below the Parsa at the Chazeh of AA. They are the lower water, devoid of GAR, and receive from YESHSUT, whose air is not pure air. And they cannot receive from the upper AVI, which are the name “forty-two” because the Parsa divides between them.

However, when the lower ones raise MAN, and MAD is drawn from AB SAG of Adam Kadmon (AK), this illumination brings Bina back to Rosh of AA, at which time YESHSUT receive illumination of Hochma and impart to ZON. Then ZON become as above Parsa of Chazeh of AA, and they, too, receive pure air from upper AVI. At that time, ZON are discerned as the name “forty-two,” as well.

For this reason, the name “forty-two of ZON” is implied in thirty-two Elokim and ten utterances, which, together, make up forty-two in Gematria, for the thirty-two Elokim is YESHSUT, when they rise to the Rosh and receive illumination of Hochma from the thirty-two paths of Hochma, since the thirty-two paths of Hochma make thirty-two names of Elokim in YESHSUT. These are the thirty-two times the name Elokim is mentioned in the work of creation.

The ten utterances are five Hassadim. But when ZON received the illumination of Hochma from the thirty-two Elokim, the five Hassadim they receive, which come from upper AVI, are pure air, which is the name “forty-two,” considered “upper water.” It follows that the five Hassadim from ZON did not become forty-two there before they received from the thirty-two Elokim, hence the implication that thirty-two Elokim with ten utterances together are forty-two in Gematria.

As the form of the covenant was sown in forty-two couplings from the seed of Yesod of ZA, the engraved and explicit Name was sown in forty-two letters of the work of creation, since the five lights of the words “Let there be light” are five Hassadim, where Yesod of ZA imparts to the Nukva, which are called “seed.”

That seed is the name “forty-two,” for although they are five Hassadim, because there is illumination of Hochma within them from the thirty-two Elokim of YESHSUT, they are regarded as the name “forty-two.” It compares between the structure of Partzuf Nukva in the name “forty-two” and the seed of Yesod of ZA. However, the engraving of the name “forty-two” are forty-two letters from Beresheet [In the beginning] through the Bet in the word Bohu [Tohu veBohu means “unformed and chaotic”].