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Yehuda Leib HaLevi Ashlag (Baal HaSulam)

Histaklut Pnimit

Inner Reflection
Talmud Eser Sefirot
(The Study of the Ten Sefirot)
Part 7

The matter of the seven Melachim explained in this part in the Rav’s words is the foundation of the entire wisdom. This is because all four Olamot ABYA extend from them, and the whole matter of the Tikkunim, the scrutinies and the concatenation 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 Melachim and AVI de Nekudim, because although they extend from AVI, they are still very far from each other. This is because they did not extend and concatenate directly from AVI through cause and consequence, but reached them through another Partzuf, as the Rav says above (Item 31), that Yesod de AK administered Vavand Nekuda to AVI to elicit and beget the ZAT. Thus, AK administered the seven Melachim to AVI.

We must understand that matter. How is Partzuf ZAT de Nekudim different from all the previous Partzufim, all of which extended directly through cause and consequence from one another? Only Partzuf ZAT does not extend from its Elyon directly, but rather three Partzufim participated in its emanation, Yesod de 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 GAR expanded, which are Keter and AVI, and afterwards, through the Zivug of Yesod de AK that the Shuruk administered them, the ZAT de Nekudim emerged.

The reason for it is as has been explained above (Ohr Pnimi item 5 par. “You see” and par. “We might ask”) that these AVI are but Behinat ZON de Rosh, which are merely Behinat HP. The reason they are considered Behinat Rosh is only because of the He’arat Ohr Awzen that they received by their Hitkalelut in the Keter of Nekudim.

As it is written (Part 6, Ohr Pnimi item 23, par. “Thus, all the Orot”), this He’arah corrected them in Behinat Achor be Achor. The Achoraim de Bina, called Awzen, sustain them in Behinat GAR, and they are not blemished because of the Masach de Hey Tata'a above them, preventing He’arat Panim de Hochma from them.

This is because they crave only Hassadim through the Achoraim de Bina, in the form of “because He delighteth in mercy” and they reject Hochma. Hence, the Masach de Hey Tata'a does not diminish them at all, as they have no wish for Hochma in any case (Ohr Pnimi item 23, par. “It has been explained”).

However, that Tikun de Achoraim 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 Achoraim 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 Achoraim on Abba, and returns Panimbe Panim with him in order to extend He’arat Hochma from him for her ZAT (Ohr Pnimi item 24).

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

For this reason they cannot appear in this Partzuf that is corrected in her Achoraim, and it is considered in it that its NHY are integrated in its HGT, in the form of, “their hinder parts were inward.” The NHY, which are Behinat Achoraim, are in Pnimiut HGT, and their Panim are disclosed outwardly, and only their Panim, which are HGT, are disclosed outwardly (Ohr Pnimi item 29, par. “Now we have thoroughly”).

That thoroughly explains that AVI de Nekudim that were corrected in Tikun Achor be Achor could not have educed the ZON, but only after they obtain Behinat Panim be Panim, since Hitpashtut ZON does not come out from Behinat Achoraim at all. Examine all the places I have mentioned above well for it is impossible to elaborate twice.

3. The Rav has already explained above (item 25) that AVI do not return Panim be Panim but through three degrees: Achor be Achor, Panim be Achor, and then Panim be Panim. Examine there in Ohr Pnimi where the reason for the matters is thoroughly explained.

It explains there (Ohr Pnimi item 23, sub header, “Above it, it is Panim”) that this degree de Panim be Achor comes to them through Zivug de AB SAG that lowers the Hey Tata'a from the Eynaim, at which time AVI return to the Rosh and obtain their GAR. We must still understand who causes AB SAG to mate in order to lower the Hey Tata'a.

The Rav has already explained above (Part 6, item 6) that “all the inner Behinot 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 Taamim de SAG themselves, which are not clothed inside MA and BON.”

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

For this reason they became MAN to the inner AVI de Rosh SAG, called AB SAG de AK. At that time these AB and SAG mated and the AB lowered the Hey Tata'a from the Eynaim of SAG, and the AHP de 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 Ohr Pnimi that the Behinot SAG that rose from the MAN BON, became MAN too, though there were two Zivugim there: One for the Katnut de Nekudim from which AVI emerged in the form of Achor be Achor, and a second for the purpose of Gadlut de Nekudim from which AVI obtained their GAR (Part 6, Ohr Pnimi item 14, par. “Now we have thoroughly clarified”).

You should know that the Katnut de Nekudim, which are in Behinat Hey Tata'a in the Eynaim and YHV in the AHP, emerged from the Reshimot de SAG that were mixed in the MA and BON. Also, the Zivug de AB SAG that lowered the Hey Tata'a from the Eynaim once more and reconnected the AHP to the Rosh as in the beginning, emerged from the Reshimot of the inner MA and BON themselves.

4. The reason for MA and BON becoming the cause for Upper AB and SAG to mate to lower the Hey Tata'a from the Eynaim is that the Partzuf that emerged from the Nikvey Eynaim would not have expanded to shine for these MA and BON, being NHY de AK.

This is because of the Tikun of the Achoraim de Ima that lies there. This Tikun detains the Hitpashtut NHY since they must be incorporated in HGT in the form of, “their hinder parts were inward.” Hence, once the Partzuf de Nikvey Eynaim came out on the Masach that consists of the Reshimot de Nekudot de SAG and Hey Tata'a, it did not suffice for the NHY de AK, and the Reshimot de NHY de AK were made into MAN in the Rosh SAG, which is the Behinat general Bina.

She has a correlation to dispense He’arat Hochma to ZON on the part of Bina de Ohr Yashar, and therefore SAG stopped its Achoraim and mated with AB Panim be Panim. Also, the Hey Tata'a was lowered from the Eynaim de Rosh SAG through this Zivug since He’arat AB does it, as there is no Hey Tata'a in the Eynaim de Rosh AB.

At that time this new Ohr expanded from above downward too and fissured the Parsa. This means that it annulled the new Gevul de Tzimtzum Bet that took the AHP out of all the degrees. This is because this new Ohr that comes from AB cancels and lowers the Hey Tata'a to its place to Malchut de 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 Ohr expanded below the Tabur de AK, meaning to NHY de AK, called MA and BON de AK.

This new Ohr expanded and came out through the Tabur to Keter de Nekudim, as the Rav says above (Part 6, item 27). It cancelled the Gevul and the cessation between Keter and AVI de Nekudim that was made there because of the Hey Tata'a in the Eynaim de Keter since it lowered her from Eynaim to her place in the Peh. Thus, AVI returned to the Rosh since now the Masach de Hey Tata'a is below them, hence they returned to their GAR degree as in the beginning.

Besides this exit through the Tabur, this new Ohr exited through Yesod de AK as well, administering them the Shuruk, which is the Vavand Nekuda. Abba took the Nekuda and Ima took theto elicit and beget the VAK de ZA, as the Rav says above (Part 6 item 31).

5. Know that the two He’arot that we’ve said to have received GAR de Nekudim from the new Ohr that fissured the Parsa, made two situations in AVI. This is because the first He’arah that Keter received through the Tabur lowered the Hey Tata'a from Keter to Peh de AVI, and then AVI returned to Behinat Rosh, like the Keter. This is so because the Masach is already below them, and this is considered that NHY de Keter clothed in them and AVI obtained the Ohr Panim.

Yet, it still did not help Ima since although she could now return her Panim to Abba and receive the Ohr Hochma because the Gevul that was made by the Hey Tata'a in the Eynaim has now been revoked. Yet, she still does not have a reason that would stop the Achoraim that she has from her Shoresh in the Ohr Yashar. It is so because she always craves Hassadim, “because He delighteth in mercy,” and she rejects Hochma.

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

For this reason, AVI have now come to a state of Panimbe Achor, meaning the Panim of Abba in the Achoraim of Ima. This is because Abba has Behinat Panim, and Ima still keeps her Achoraim on Abba. Thus, this He’arah that the Keter received to lower the Hey Tata'a from the Eynaim created only a state of Panimbe Achor in AVI.

The second He’arah through the Yesod de AK, which AVI de Nekudim received, meaning the Vavand Nekuda, brought AVI to a state of Panim be Panim. This is because that Shuruk that illuminated their Yesod is Behinat ZON. The is Behinat VAK, HGT NHY de ZA, and the Nekuda is Behinat Malchut, and they have become MAN in AVI (Part 6 item 31).

It caused Ima to stop her Achoraim and return her Panim to Abba so as to mate with him Panimbe Panim and extend He’arat Hochma for ZON that rose to her for MAN. Thus we have explained that through the He’arat new Ohr through the Tabur to the Keter, AVI received the new state of Panimbe Achor.

Also, AVI received the state of Panimbe Panim through the He’arah of this new Ohr through the Yesod to AVI, as well as the rudimentary Orot de ZON in the form of MAN, and educed and procreated them to their place through their Zivug of Panimbe Panim.

We might ask, “Since these NHY de AK ha Pnimi could not receive from Taamim de SAG before Tzimtzum Bet (Part 6, Ohr Pnimi item 1, sub header “Its SAG”), since AB lacks the Masach de Behina Dalet, how could they receive the new Ohr of Zivug ABS AG here?”

Yet, this is not at all a question since it is different here: The Reshimot de NHY de AK themselves rose to MAN and integrated in the Zivug de AB SAG. Hence they can now receive from AB. Yet, in fact, it is not considered reception of the Kelim de NHY de AK, since they did not extend this new Ohr for themselves, but to procreate ZAT de Nekudim, like the drop that is extended from the father’s brain. Concerning the NHY de 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 de Nekudim emerged by the Zivug in the Nikvey Eynaim, and were therefore forced to be in a state of Achor be Achor. In that state, even AVI themselves are considered devoid of NHY, as in item 2, much less elicit the ZAT.

However, when they later rose to AB SAG through MAN de NHY de AK and begotten the new Ohr that fissured the Parsa, Keter received that Ohr first through the Tabur, and lowered the Hey Tata'a from the Eynaim, bringing AVI to a state of Panimbe Achor. After that AVI received that Ohr through Yesod de AK, and then obtained the seven Orot that belong to the seven lower Sefirot, which are ZON, and then came to a state of Panim be Panim and could beget the seven lower Sefirot de Nekudim.

The matter of the difference between ZAT de Nekudim and the ZAT of the previous Partzufim has also been thoroughly clarified, that they did not extend directly from their GAR, which we have discerned in item one. It has been explained that AVI have nothing of Behinat ZON from the essence of their creation.

This is because besides the fact that they themselves have no NHY, they are also only from Behinat First Hey, without any Hey Tata'a (see Part 6, Histaklut Pnimit item 9). The Hey Tata'a remained in the Eynaim in Keter, and nothing extended from her to AVI de Nekudim, hence it is impossible that ZAT de Nekudim would extend from AVI directly, but only through AK ha Pnimi, whose Kelim are from Behina Dalet, whose Koma is up to Keter.

Thus, it was impossible that ZAT de Nekudim would emerge but only after NHY de AK ha Pnimi themselves would rise to MAN to ABSAG. Thus they would extend a new Ohr in the form of Shuruk, which means Vavand Nekuda, meaning the fundamental Orot of the ZON. AK ha Pnimi dispensed them to MAN to AVI, at which time they mated on them and procreated them to their place.

We might ask, “Accordingly, why are the Partzufim de AVI even necessary? They have a connection to the Behina Dalet that is incorporated in ZON, and they should have emerged directly from AK ha Pnimi?”

However, according to the gradations, this is impossible. The Ne’etzal from AK ha Pnimi is Partzuf AB, whose Koma is up to Hochma, and not Partzuf ZAT, which are KomadeBehina Aleph, lacking GAR from the essence of their creation.

Hence, ZON are compelled to come out through AVI, meaning in the concatenation of the degree up to Masach de Behina Aleph (as it is written in Part 6, Histaklut Pnimit item 5, par. “We have yet to explain”). It follows that it needs them both, since the Atzmut de ZA that must be incorporated in the Hey Tata'a comes out only through NHY de AK ha Pnimi, 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 three partners are 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 extends from the upper degrees, because it is explained that in the first ZON in the Olamot there were also three partners: AK ha Pnimi, and AVI de Nekudim. The white in it, meaning the Hassadim, are from Abba, the red in it, meaning the Gevurot, are from Ima, but the Etzem of its Neshama is from AK ha Pnimi.

The same thing applies in ZA de Atzilut, where three participate in its creation, AA and Abba and Ima. This is because AA in Atzilut corresponds to AK ha Pnimi here, and there too the gist of its Atzmut and Shoresh come from AA, and Hassadim and Gevurot come from AVI.

8. Thus, the matter of the two Zivugim made for the Nekudim on the two kinds of Reshimot that the Masach that rose to Rosh SAG consisted of, has been thoroughly explained. The first Zivug was made on the Reshimot of the Nekudot de SAG, mingled with the Hey Tata'a.

This Zivug was made in Behinat Nikvey Eynaim, meaning in Behina Aleph in the Rosh, in the form of Hey Tata'a in the Eynaim. By this the AHP came out of all the degrees and this exit induced three Roshim in the Nekudim. Bina and ZON of Eser Sefirot de Sium de AK also came outside of the entire Atzilut, and have become the Separated BYA.

AVI de Nekudim, being the third Rosh, were erected in Achor be Achor, and a second Zivug was made on the Reshimot de NHY de AK ha Pnimi, meaning it became MAN for Zivug AB SAG de Rosh SAG. Thus the Hey Tata'a was lowered from the Eynaim to the Peh as in the beginning, and the Ohr that came out of this Zivug fissured the Parsa. In other words, it cancelled the Gevul and the Masach that separates the Eynaim 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 de Nekudim. It lowered the Hey Tata'a in the Nikvey Eynaim deKeter to the Peh of the whole Rosh below AVI too. By that AVI returned to the Rosh and obtained their GAR. The second He’arah through Yesod de AK to AVI, which is the Behinat and Nekuda, meaning the Shorashim of ZON.

They have become MAN in them that returned them Panim be Panim, and they mated and extended He’arat Hochma to ZON first, by their Hitkalelut de ZON in Zivug AVI themselves. In that state, these ZON are considered Behinat Daat of AVI, and then they expanded from Malchut of AVI downward to Behinat Guf, clothing the Kli of Melech ha Daat. The Ohr that expanded in this Melech is considered the Ohr Yechida de ZA.

9. You already know that the first He’arah of the new Ohr that fissured the Parsa that illuminated through the Tabur to Keter de Nekudim still did not return Panim be Panim to AVI, but only Panimbe Achor. This is because even after Ima returned to the Rosh, she still did not stop her Achoraim except by a reason that compels her to stop.

For this reason she did not return her Panim to Abba, but only after she received the MAN de and Nekuda from Yesod de AK. These MAN, which are Behinot ZON that she has connection with from the part of Ohr Yashar to dispense He’arat Hochma in, awaken her to stop the Achoraim and return Panim be Panim to Abba.

Thus, these two situations became the reason that ZON would not receive from Zivug Panim be Panim de AVI, but only Hassadim and Gevurot and only in He’arat Hochma. This is so because even now, after she returned Panimbe Panim with Abba, she receives from him only that measure of He’arat Hochma that Bina de Ohr Yashar administers to ZON de Ohr Yashar.

This is so because her entire return Panimbe Panim was only for ZON that she is connected with from the perspective of the Ohr Yashar, and not at all for herself. For this reason she administers them in this measure of ZON de Ohr Yashar. Also, it is known that ZON de Ohr Yashar are themselves merely Hassadim in He’arat Hochma (Part 1, Table of Topics, item 69).

For this reason we must greatly consider the measure of the Koma, whether it is He’arat Hochma from Komat Keter or He’arat Hochma from Komat Hochma etc. since the Hochma lessens and descends from Koma to Koma. Also, you should know that the measure of the Koma is attributed to the first situation, meaning to the new Ohr that shines through the Tabur to Keter de Nekudim that lowered the Hey Tata'a above AVI, below AVI to the Peh.

Although he still returned only the Panimbe Achor to AVI, yet the measure of the Koma depends on lowering the Hey Tata'a. This is because in the lowering of the Hey Tata'a to the Peh, when Behina Dalet is found in its place in Malchut de Rosh, Komat Keter emerges on her.

However, if she comes only to Behina Gimel de Rosh, called Hotem, Komat Hochma emerges on her, and if to Awzen, Komat Bina emerges on her etc. Still, the Mochin de ZA, meaning the measure of He’arat Hochma that ZA receives, come only in the second state, when AVI come into a state of Panimbe Panim.

This is because at that time Bina dispenses the Mochin, meaning He’arat Hochma to ZON. Thus, the measure of the Koma depends on the first situation according to the place that the Hey Tata'a came down to, and Mochin de ZON depend on the second situation, as then Ima receives He’arat Hochma for them.

10. Now you shall clearly see the quality of the Orot NRNHY de Haya that the four Melachim received, Daat, Hesed, Gevura, and the upper third of Tifferet. This is because the whole change in the Orot and their lessening came only by the changes that were made in the first state, meaning in the descent of the Hey Tata'a from the Eynaim.

This is because when she came to the Peh, the Koma de Ohr Yechida came out to Melech ha Daat, and when she rose to Hotem, the Komat Ohr Haya came out to Melech ha Hesed. When she rose to Awzen, the Komat Ohr Neshama emerged to Melech ha Gevura, and when she rose to the Eynaim, to the place where she was in the beginning, Komat Ohr de Ruach Nefesh came out to the upper third of Melechha Tifferet.

However, no change was made in the second state, meaning in the state of Panimbe Panim. Instead, when the Komat Yechida was in the Partzuf, and the Hey Tata'a was in the Peh, Ima received He’arat Hochma from Komat Yechida in the same measure that ZON de Ohr Yashar de Keter receive from Bina de Keter. This is also the measure de Mochin de Yechida de ZA.

This is so because every Sefira consists of Eser Sefirot, even the Sefirot de Ohr Yashar. When the Hey Tata'a was in Hotem, Ima received He’arat Hochma from Komat Haya, and this is the measure de Mochin de Haya de ZA.

Also, when Hey Tata'a was in the Awzen, Ima received He’arat Hochma from the Komat Neshama to the extent that ZON de Ohr Yashar de Bina receive from Bina de Bina, and this is the measure of the Mochin de Neshama de ZA. When Hey Tata'a returned to the Eynaim once more, the second situation changes as well, and she returned Achor be Achor with Abba. This is because she no longer receives any He’arat Hochma from Abba, only Behinat Ruach Nefesh, and she is completely devoid of He’arat GAR, but only in Behinat Achor be Achor.

11. Also, afterwards it purified entirely and returned to its Shoresh to Peh de AVI, when its Aviut de Behina Gimel returned, meaning when Hey Tata'a descended from the Eynaim to the Hotem once more (Ohr Pnimi item 45, sub header “The Hassadim and Gevurot continued”). This Koma is close to Komat Haya and is generally called Neshama or YESHSUT.

Thus, these two situations that were in AVI returned on them. Here too the first situation changes, meaning the lowering of the Hey Tata'a from the Eynaim. This is because when the Hey Tata'a descended to Hotem, Tvuna receives Panim be Panim Behinat Yechida Haya de Neshama to ZON.

At that time the Ohr descends from Malchut deYESHSUT down to the two lower thirds of Melechha Tifferet. When the Hey Tata'a rose to the Awzen, Tvuna receives Behinat Neshama de Neshama to ZON, and the Ohr expands to Melech Netzah and Hod from her Malchut.

When Hey Tata'a rose to the Eynaim, the second situation changes too, since then YESHSUT return Achor be Achor and the Behinat Ruach dispenses to Melechha Yesod, and then the Behinat Nefesh to the seventh Melech, which is the Malchut. This is so because when it purifies to Behina Aleph, she administers Ruach, and when it purifies to Behinat Shoresh, she administers Malchut.

12. Here you must discriminate between AVI de Katnut in a state of Achor be Achor, when they came out of Nikvey Eynaim in the first Zivug, and AVI de Gadlut, when they came out through Zivug de AB SAG until they came to a state of Panim be Panim. 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 Achor be Achor, and with respect to the additional Light that they have obtained from the He’arat Zivug de AB SAG and from MAN de Yesod de AK, they have obtained the state of Panimbe Panim.

However, they are one degree, and moreover, the second situation is much more important than the first situation. This is because in the first situation they were devoid of GAR de Hochma, and there were only Behinot GAR de Achoraim 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 Behinat Rosh and Behinat Panim, and the second situation became Behinat Guf and Behinat Achoraim.

The reason for it is because of the breaking of the vessels, meaning their Gufim that expanded in the four Melachim 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 de Nekudim is regarded like Partzuf SAG de AK, because there is Behina Bet de Hitlabshut in its Masach. Also, the whole SAG is Behinat Bina, since the Bina is the highest Behina in it; hence all the tendencies of Bina de Ohr Yashar control it.

It is known that Bina de Ohr Yashar is all Hassadim, and Behinat He’arat Hochma that receives into the Hassadim is already considered an outer Behina from it, which obtained its own name, which is ZA. The distance between them is indeed great, as the distance between the Shoresh and a tiny Anaf that stems from it, as Bina is the Shoresh, and ZA is the little Anaf that stems from her.

Even though there is Behinat Achoraim on the Ohr Hochma in Bina, these Achoraim are still not considered any diminution to her. Moreover, they are considered the whole merit of Bina, in the form of, “because He delighteth in mercy.”

Hence, Bina is all Behinat GAR without any lessening at all, and because of that AVI were not at all blemished in their exit from the Rosh due to the Hey Tata'a in the Eynaim de Keter. This is because that little He’arah that they had of the Ohr Awzen, which is Bina, by their Hitkalelut in the Zivug de Hitlabshut of the Zachar, sufficed to them for Behinat GAR. They are not at all blemished by the Tzimtzum Hochma that the Hey Tata'a in the Eynaim detains since they would not have received Hochma anyhow because of the He’arat Ohr Awzen in them.

Thus you see that the state of Achor be Achor 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 deGadlut that they’ve acquired from the hew Ohr that fissured the Parsa.

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

Moreover, even afterwards when all Eser Sefirot de Rosh de Gadlut were cancelled, they were not cancelled entirely like ZAT, but were rather immediately incorporated in the Achoraim deAVI of the first situation. These Achoraim supported them in Behinat GAR and Atzilut, and they did not fall to BYA.

14-33 (Translation in process)

Cause and Consequence

We shall now explain the order of all the operations made in the Olamot through cause and consequence thus far, meaning how every operation is necessarily generated in all its conditions by its original cause.

1-17 (Translation in process)

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