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The World of Correction Born from Metzah of the World of AK

112) Now, let us examine all the spiritual worlds, the entire spiritual Universe as a single whole. We will see that in the Galgalta (Partzuf Keter of the entire Universe) a Zivug was made on all the five Reshimot – Dalet/Dalet.

In fact, the screen stood in Malchut (Peh) of the common Rosh of the entire Universe (this Rosh is actually “Rosh” of Malchut of the World of Infinity).

Then the screen rises from Malchut to ZA (Hotem) of this Rosh. A Zivug on Reshimot Dalet/Gimel in this screen creates AB (Partzuf Hochma of the entire Universe). So now, the screen stands in ZA of the common Rosh. Then the screen continues rising. This time it ascends from ZA to Bina of the common Rosh and there a Zivug on the Reshimot Gimel/Bet creates the Partzuf SAG (Bina of the entire Universe).

Afterwards, as we know, TB takes place and renders the AHP (the vessels of Zat de Bina, ZA and Malchut) of each Sefira unfit for use. Because of TB, Bina of the common Rosh happens to divide into two parts: the Gar (Nikvey Eynaim) and the Zat (Awzen). Now the screen stands on the borderline between these Gar and Zat, i.e., between the Nikvey Eynaim and the Awzen. With some reserve, it may be said that the Partzuf Nekudot de SAG, which is an intermediate stage between Bina and ZA of the entire Universe (essentially it is Zat de Bina, YESHSUT), emerged because of a Zivug made on the screen positioned there.

Then the screen continues “rising” to Hochma of the common Rosh, i.e., the Eynaim, but it should be stressed that now, after the TB, the screen stands not at the bottom of each level as before, but in the Nikvey Eynaim, that is to say, on the border between Gar de Bina and Zat de Bina. Hence, the world of the Nikudim (ZA of the entire Universe and Partzuf MA) emerges from a Zivug in Nikvey Eynaim de Eynaim, i.e., the screen stands on the border between Gar and Zat de Hochma of the common Rosh.

This Zivug was made on the Reshimot Bet/Alef with the additional information of TB (ban on using the vessels of reception). So now the Partzufim, as it were, consist only of two and a half Sefirot. Then, upon breaking of the vessels, the screen moves to the Nikvey Eynaim de Keter of the common Rosh (Metzah). There a Zivug on the Reshimot Alef/Shoresh creates the world of Atzilut, also called the world of Vrudim or MA Hadash (new MA).

We will explain later on why Atzilut is called MA Hadash. The world of Atzilut corrects the broken vessels, gives birth to the soul of Adam haRishon, the soul that descends to the lowest point and only then becomes the true Creation, for now it is infinitely remote from the Creator and can start correcting itself and ascend back to the Creator.

We should have a general idea of the world of Atzilut, which controls everything. The creation is constantly connected with this system. As the result of a gradually achieved correction, we ascend 6000 levels and reach the world of Atzilut. Then the 7th, 8th, 9th, and 10th millennia come, accessible only to those who rise to the level of the Final Correction (the Gmar Tikkun).

The fourth Partzuf of the world of AK is called MA. It emerges from a Zivug de Behina Alef, and its 10 Sefirot have the level of ZA. It dresses onto Galgalta from the Tabur and below, where the Nekudot de SAG spread. The Partzuf MA has an inner part called MA and BON of the world of AK, and an outer – Nikudim, which dresses onto the inner part. In this place, Malchut joins Bina, i.e., TB, Katnut, Gadlut, the raising MAN, the emergence of Sefira Da’at. This in turn promotes a Zivug between Hochma and Bina Panim be Panim, the breaking of the vessels – all of which occurred in the fourth Partzuf MA or the world of the Nikudim.

The Partzuf MA, born from the SAG on the Aviut Bet/Alef, refers to TA and is considered an inner Partzuf as regards the MA that was born from the Nekudot de SAG, and under the Tabur, refers to the TB. We see this entire process as a cause-and-effect chain, but in fact, this is not a process; it is a constantly existing static picture.

There are Ta’amim, Nekudot, Tagin and Otiot in each Partzuf. The processes that occur in Nekudot de SAG – the descent under Tabur, the mixing with NHYM de Galgalta, TB, whose Reshimo brings forth the world of Nikudim in Katnut and Gadlut, the breaking of the vessels – all this may be referred to the Nekudot de SAG and to one of the parts of Partzuf SAG.

The Gematria (numeric value) of SAG consists of Yud-Key-Vav-Key, but the filling, the light that is in the Kelim of Hochma, Bina, ZA and Malchut, amounts to 63. The filling of the letter Vav (Vav-Alef-Vav) includes the letter Alef, which points to TB and the Partzuf Nikudim. The following letter, Key, again includes Yud and not Alef, which refers to Gadlut de Nikudim. Therefore we do not view Nikudim (when taken separately) as the world. So why do we not say that the SAG got broken? These changes have no affect since occur under the Tabur, and all that happened refers to its outer Partzufim (so-called Partzufey Searot), which dress onto it. The Partzufey Searot (hair) are examined in detail in Part 13 of “The Study of the Ten Sefirot” on the example of the Partzuf Arich Anpin of the world of Atzilut.

The first spreading of the light down from Peh de Rosh to the Tabur on Aviut Dalet is called Ta’amim. Then next Partzufim-Nekudot emerge on Gimel de Dalet, Bet de Dalet, Alef de Dalet and Shoresh de Dalet, although we do not give them names under the Tabur de AK. Under the Tabur in the world of Nikudim, we call them Sefirat Da’at, Melech Da’at, Melech Hesed, Melech Gvurah and Melech of the upper third of Tifferet. At that, the Partzuf emerging on Aviut Shoresh does not spread into the Guf; hence, it is not taken into account and is not called a Melech.

When can we see that the Guf influences the Rosh? Raising MAN makes Aba ve Ima turn Panim be Panim to make a Zivug on the Ohr Hochma for passing it on to the lower Partzufim. Such a request of ZA to Aba ve Ima leads them to a state called the Sefirat Da’at. As the vessels break, this desire in Aba ve Ima disappears and they stop their Zivug. As the lower Partzuf turns to the upper with a request, it changes the way it is controlled. When we long to change our state from below, we must raise MAN to the upper Partzuf and receive correction.

113) The five levels of Aviut in the screen are called by the names of the Sefirot in the Rosh: the Galgalta ve Eynaim and the AHP. The first Partzuf of the world of AK emerged on Aviut de Behina Dalet, called the Peh, and Partzuf AB of the world of AK emerged on Aviut de Behina Gimel, called the Hotem. Partzuf SAG de AK emerged on Aviut de Behina Bet, called the Awzen. Partzuf MA and the world of Nikudim emerged on Aviut de Behina Alef, called Nikvey Eynaim. Partzuf MA Hadash, or the world of correction (Atzilut), emerged on Aviut de Behina Shoresh, called the Metzah. Unlike all the other Partzufim, the name of Atzilut is determined not by the Aviut, but by the Hitlabshut Alef, which plays a most significant role in the world of Atzilut. Therefore, it is not called BON, but MA Hadash.

Does not the appearance of MA Hadash signify that up to now the entire way of Malchut of the World of Infinity was faulty? There is no such notion as “a mistake” in spirituality. The entire way is just phases of the rise of the genuine desire.

Any level, even the lowest, corresponds to the entire Universe, reality. However, on the lowest levels, everything happens in the coarsest way, whereas on the highest levels it takes the most open, sophisticated and perfectly analyzed form. This difference provides all the strength, all the taste that is in the sensation of the Creator. There is NaRaNCHaY on all levels. All see the same picture, but everyone perceives it differently on various levels. Alternatively, rather, each level bears in itself a deeper attainment, which provides information that is more extensive. These sensations cannot possibly be expressed with words from our world. The lower level is unable to comprehend the upper one.

114) We should understand why the three first levels of the world of AK are called Partzufim and not worlds. Why is the fourth level of AK called the world of Nikudim and the fifth – the world of Atzilut.

The first three levels of AK, called Galgalta, AB and SAG, are Keter, Hochma, and Bina. Why is the fourth Partzuf (if it is just ZA with the Aviut Alef) called “the world of Nikudim” and the fifth (having only Aviut Shoresh) – “the world of Atzilut”?

The dot is the light of Malchut in the Kli de Keter. The creation’s task is to expand this dot to the size of a complete, fully corrected Partzuf of Adam haRishon. The preparation stages are:

  1. The outer body is similar to our material (Homer), “the dust of the earth”, i.e., the egoistic desire to receive pleasure.

  2. Reaching the level of “Nefesh-Ruach” in the worlds Yetzira and Assiya and then “Neshama” in the world Beria.

  3. Reaching the levels “Nefesh-Ruach-Neshama” in the world of Atzilut.

  4. As a result of the “Sin”, Malchut falls from the world of Atzilut to the worlds of BYA and acquires the properties “the dust of the earth”, loses all its achievements in the world of Atzilut, and retains only the point of Keter.

  5. The broken soul split into 600,000 fragments, from which our souls were formed.

  6. Thus, the Behina Dalet, i.e., Adam HaRishon, emerged to begin correcting the intention.

115) We should know the difference between the Partzuf and a world. The Partzuf is any level consisting of ten Sefirot, which emerge as a result of Zivug with the Masach de Guf of the upper Partzuf upon the weakening of the Masach, and its merging with the Masach in the Peh de Rosh of the upper Partzuf. When it emerges from the Rosh of the upper Partzuf, it spreads to the Rosh, the Toch and the Sof and has 5 levels, one under the other, called the Ta’amim and the Nekudot. However, it receives its name only from the Ta’amim.

Similarly, the three first Partzufim,Galgalta, AB and SAG of the world of AK, emerged and received names from their Ta’amim, Keter, Hochma and Bina. As far as the worlds are concerned, each consecutive world contains all that was in the preceding one, the way an imprint is the copy of a seal.

The entire Torah is constructed from the Creator’s names. Each time man rises to a certain spiritual level and is filled with a certain kind of light, he feels this level and gives it a corresponding name, which he himself receives too. The Masach and the Ohr Hozer are called “Miluy” (filling), since the light filling the vessel depends on it.

116) As was already stated, the Partzufim of the world of AK, Galgalta, AB and SAG, are called by one common name, AK. They emerged in accordance with TA. However, the fourth Partzuf (in which TB occurred) is called the world, because when Nekudot de SAG descended under the Tabur, they acquired the additional Reshimot Dalet/Gimel.

During Gadlut, Behina Dalet returned to its place in the Peh de Rosh; the level of Keter emerged there, very similar to the first Partzuf of the world of AK. Then it spread to the Rosh, the Toch and the Sof; the Ta’amim and the Nekudot. The Partzuf Bet with the level of Hochma, called YESHSUT, follows. It is similar to Partzuf AB de AK. Then the third Partzuf of the world of Nikudim arises. All three Partzufim stand one above the other; each has the Ta’amim and the Nekudot and all that is found in the three Partzufim of AK.

Hence, Olam of Nikudim is considered an imprint, a mould of the world of AK and is called the world. The three Partzufim of the world of Nikudim should rather be called not Galgalta, AB and SAG, but AB, SAG and MA, since the Nekudot de SAG received only Dalet/Gimel (not Dalet/Dalet, which was in the Galgalta before the light was expelled) from the NHYM de Galgalta. That is why the first Partzuf of the world of Nikudim (it adopted these Reshimot from the Nekudot de SAG and would later pass them on to the world of Atzilut) corresponds to AB (the Reshimot Dalet/Gimel and not Dalet/Dalet).

117) We know that the world of Nikudim is an imprint of the world of AK. Similarly, the fifth Partzuf de AK (MA Hadash) was formed. It is considered an exact copy of the world of Nikudim in the sense that all the Behinot used in Nikudim that broke and disappeared there were renewed and reconstructed in MA Hadash.

This world is also considered independent and is called Atzilut. Its position is between the Parsa (formed after TB) and the Tabur. It is also called the world of Correction. After the world of Nikudim broke and disappeared, the world of Atzilut was formed from the same broken Behinot. Thus, the world of Nikudim gets corrected with the help of MA Hadash, where all the AHP’s that fell into the Guf de Aba ve Ima and the YESHSUT gather and return to Gar. All the Panim and Achoraim of all the Zat, which fell into the BYA and died, now return and ascend to Atzilut with the help of MA Hadash.

The Tabur is an imaginary line above which the light of Hochma may be received. Under the Tabur, there is no screen so far, so reception is forbidden. The Parsa is also an imaginary line; the vessels of bestowal (GE) that require no light of Hochma are above it, while the vessels of reception are below it and may not receive the light of Hochma.

The world of Atzilut is between the Tabur de Galgalta and the Parsa. It is the world of Correction and has in it Ohr Hochma. How can that be? This world elevates the fallen vessels of reception, attaches them to the vessels of bestowal, and fills them with the light of Hochma. This action takes place gradually. As soon as the AHP of all levels ascend to Atzilut, the state called Gmar Tikkun or the 7th millennium will be achieved.

Then there are also the 8th, 9th and 10th millennia, when the AHP start to be filled with light under the Parsa as well. When the world of Atzilut lowers the AHP to the place of the world of Beria, the 8th millennium will come. The AHP de Atzilut in Yetzira will mark the 9th millennium and the AHP de Atzilut in Assiya will mark the 10th millennium. Then absolutely every vessel will be filled with light in accordance with the Purpose of Creation. However, the Gmar Tikkun is 6000 levels, all that we can correct by ourselves, whereas further correction will come with the help of the light of Mashiach.

118) Each lower Partzuf returns and fills the vessels of the upper one after the expulsion of the light from it. When the light disappeared from the body of the first Partzuf de AK, due to the weakening of its screen, a new Zivug was made in the screen on the level of AB. Then it returned and filled the empty vessels of the upper Partzuf.

After the expulsion of the light from the body of Partzuf AB, because of the screen weakening, a new Zivug was made in the screen on the level of SAG, which returned and filled the empty vessels of Partzuf AB. After the expulsion of the light from the body of Partzuf SAG, due to the weakening of the screen, a new Zivug was made in the screen on the level of MA, which emerged from Nikvey Eynaim and filled the empty vessels of SAG.

Similarly, after the expulsion of the light from the world of Nikudim, due to the disappearance of the Achoraim and the breaking of the vessels, a new Zivug made in the screen on the level of MA, emerged from the Metzah of Partzuf SAG de AK and filled the empty vessels of the world of Nikudim, which broke and disappeared.

We have always studied the development of creation 'from above'. The Creator created the only creation – Malchut of the World of Infinity. It constitutes the unity of all desires (vessels) and pleasures (the light). Whatever happens afterwards is just a sequence of various intentions Malchut uses in order to fill itself. We learn that Malchut gradually begins to move away from the Creator to become fully independent of Him.

Malchut stops feeling the Creator, coarsens, transforms its properties into egoistic ones and becomes opposite to the Creator, infinitely remote from Him. When the process of evolution reaches its lowest point, the creation is ready to begin the reverse process – gradual advancement towards the Creator.

Each higher Partzuf is nearer to perfection that the previous one, has a stronger screen, and is closer to the Creator. How can it be that each consecutive Partzuf fills the preceding one with light, although it is weaker? Does it not originate from it? It fills the preceding Partzuf by demanding to be filled.

When the Partzuf Galgalta completely expels the light, its Masach de Guf merges with the Masach de Rosh and the lower level of Aviut disappears. A new Partzuf is born and demands strength from the previous in order to fill itself with the light. To receive such light, the preceding Partzuf has to make a Zivug de Haka’a with the light of Infinity, decrease the intensity of this light by one degree to pass it to the lower level, which feels it in the Rosh and perceives it as the light of the World of Infinity.

For instance, Malchut of the world of Assiya sees the light diminished 125 times in its Rosh, but perceives it as the light of the World of Infinity, although it passed through all 125 degrees of weakening. Malchut perceives it as absolute Infinity. The filling of the preceding Partzuf happens through the consecutive Partzuf's desire to be filled with the light of the preceding one.

When SAG asks AB to fill it with the light, AB, having nothing, turns to Galgalta, which has nothing else to do but to ask Malchut of The World of Infinity for the light. Why is it so? We say that the entire light is in the Rosh de Galgalta. It is really so, but it must now give SAG the appropriate light of Bina. Therefore, Galgalta turns to Malchut of The World of Infinity, or, rather, to its Behina Bet, which corresponds to the light of Bina. It passes this light first through Bina de Galgalta, then through Bina de AB and only then to the Rosh de SAG.

Overall, there are five Partzufim and five lights. The Partzuf receives each light from Malchut of the World of Infinity, or, rather, from one of its Sefirot. Any Bina of any Partzuf or world can receive the light of Bina only through all Binot of all the Partzufim and worlds preceding it. The other SefirotKeter, Hochma, ZA and Malchut – receive the light by including themselves in the desires of the requesting vessel. The consecutive Partzuf complements the preceding one with the desires (the vessels), while the preceding Partzuf fills these desires with the light.

The lower Partzuf always turns to the upper, from which it originated. The Partzuf AB emerges from Hochma de Galgalta and is connected with Galgalta only through Hochma. Galgalta turns to the Sefirat Hochma of Malchut of the World of Infinity, receives Ohr Hochma, but cannot pass this Hochma to AB. It must transform it into Hochma that would suit AB, and only then pass it on to it.

The smallest, but true request of the tiniest Partzuf fills all the worlds up to Galgalta with light. At that, the higher the Partzuf is, the more light it receives. Therefore, being filled with the light, the Tree of Life is revived by the raised MAN.

119) However, there is a fundamental distinction in MA Hadash, called the world of Atzilut. It consists in the fact that, being the Partzuf that follows the world of Nikudim, it to affects and corrects all of its vessels. However, in the previous Partzufim, each lower one could not influence the Kelim de Guf of the upper one, even though it filled them with the light of its level.

This change in MA happened because the power of Malchut restricting the light in the world of Nikudim intervened with the AHP de Zat. This led to the loss of the screen, expulsion of the light, breaking of the vessels, their death and fall into BYA. In the previous Partzufim, there was no “spoiling” of the vessels during the light expulsion, which was connected exclusively with the weakening of the screen and its rising to the Rosh of the Partzuf.

However, here in the world of Nikudim, the vessels become spoiled and their existence now depends on the world of Atzilut, which has power to correct and lift them up. Hence, the world of Atzilut is considered new and bestowing (Zachar) as regards the vessels of the world of Nikudim (Nekeva in regards to it); hence, they change their name from Nikudim (the Aviut of MA) to BON, i.e., they descend below MA Hadash.

The world of Nikudim emerged on the Masach in Nikvey Eynaim (Bina de Hochma); the world of Atzilut emerged on the Masach in Nikvey Eynaim de Metzah (Bina de Keter) of the Rosh de SAG. The world of Nikudim was supposed to be MA and AtzilutBON, but owing to the breaking of the vessels, they switch places: Atzilut becomes MA, while the broken vessels of Nikudim, to which it attaches to itself, become the BON.

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