First, we need to know the meaning of Partzuf Se’arot of AA. Although GAR of AB cannot remain in AA and in all the Partzufim of Atzilut, they must still emerge in it at the beginning of the coupling. It is impossible for VAK of AB to appear without the GAR of AB appearing first. However, they promptly depart from the Partzuf because they do not have vessels in the Partzufim of Atzilut in which they can clothe. This is so because those GAR extend only over Malchut of the first restriction, and that Malchut is not revealed at all below Atik Dechura [male Atik]. And since there is no light without a vessel, they must promptly depart from the Partzuf.

It is known that departure occurs only in the direct light of the level, but the reflected light in it, which clothes the ten Sefirot of direct light, cannot depart upwards due to the coarseness and judgment‎ that exist in the reflected light. Hence, here, too, only direct light of the level of GAR of AB departed, but the reflected light in it remained in Rosh of AA even after the departure of GAR of AB.

Yet, since the reflected light is completely dark because its direct light departed, it is regarded as waste in the vessels of Rosh of AA, hence it promptly repels it outside the Rosh, leaving a small grip in it, in the skin of the head [Rosh], regarded as Se’arot of Rosh. This is the substance of the Se’arot of AA from its origin.

And since the Se’arot clung to the skin of the Rosh of AA, they promptly received the correction from them of the division of the degree in it, as well, where Malchut of Partzuf Se’arot rose to the place of Bina in it, and Bina and TM in it left Rosh of AA completely and came to be discerned as Guf because they expanded through the Chazeh in the Guf, and they are called Se’arot Dikna of AA.

Thus, the two Sefirot KH of Partzuf Se’arot remained in Rosh of AA, and they are called Se’arot Rosh of AA, and the three Sefirot Bina and TM that came from Rosh of AA became the 13 corrections of Dikna of AA. These are the 13 qualities of mercy.

All the Mochin of illumination of Hochma of the Partzufim of Atzilut depend on the Se’arot Dikna, for when they are fallen in Guf of AA, there are only VAK without a Rosh in all the Partzufim of Atzilut. At the time of Gadlut, AA lowers the Malchut from his Se’arot Rosh back to her place at the Sium of Se’arot Dikna, and then the Se’arot Dikna return to Rosh of AA on the same degree with Se’arot Rosh, and are established there in right and left. The Sium of Se’arot Rosh is discerned in the right side-lock of AA, and it is the right Matzpatz. The Sium of Se’arot Dikna is discerned in the left side-lock of AA, and it is the left Matzpatz.

Through the ascent of Se’arot Dikna, Mochin of VAK appear—meaning illumination of Hochma without Hassadim—in all the Partzufim of Atzilut, which are still not Mochin of the quality of mercy, since the Hochma does not illuminate without the clothing of Hassadim. This is why they are called Matzpatz, Matzpatz, which are the replacement of the name HaVaYaH in the combination Aleph-Tav Bet-Shin, indicating that the Mochin are growing smaller, like the number Tav-Shin-Reish-Kof [in Gematria: 400-300-200-100]. But the number of Aleph-Bet [in Gematria 1-2] that is straight, rises up.

Afterwards, through new MAN, the lights of Hassadim are extended, and the two names Matzpatz become the two names HaVaYaH, which are mercy, being the two names HaVaYaH that precede the thirteen qualities of mercy in the Torah. At that time, the Mochin of Gadlut are bestowed upon all the Partzufim of Atzilut from Se’arot Dikna of AA in the thirteen qualities of mercy, which include all the Mochin of Gadlut applied in the 6,000 years through the end of correction.