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Breaking of the Vessels and Their Fall to the Worlds of the BYA

101) The Sefira Da’at is the GE de ZON of the world of Nikudim that rose to Aba ve Ima, for Aba ve Ima had received the light AB-SAG from the ZON de AK, which is called Shuruk. Then Malchut descends from Nikvey Eynaim to Peh, thus lifting the AHP de Ab ave Ima that fell to GE de ZON of the world of Nikudim. The vessels GE de Zat of the world of Nikudim rise together with them and form the Behinat MAN, which turns the Sefirot Aba ve Ima face to face (Panim be Panim).

A Zivug de Haka’a on the screen in Behina Dalet led to the formation of 10 complete Sefirot on the level of Keter with the light of Yechida. The Zat de Nikudim in Aba ve Ima (MAN, Sefirat Da’at) receive powerful light from the Rosh de Aba ve Ima, since Aba ve Ima constitute the Rosh de Nikudim, where a Zivug that lifted ten Sefirot took place. This light then spreads downwards into the Guf de ZON, and consequently into the Rosh and Gu fof the world of Nikudim in the state of Gadlut. Such spreading of the light is called Ta’amim.

As was mentioned, the rise of the desire from ZON to Bina is called Raising MAN. Previously, Aba and Ima did not interact, and such a state is called Panim be Achor. There is the light of Hochma in the Partzuf Abba, but Ima does not want to receive it. MAN stimulates Ima’s need to receive Ohr Hochma from Abba; hence, it turns its face to it.

The world of the Nikudim consists of three parts: Keter and Abba, where the lights is, the second part is Ima, which does not want to receive the light and the third is the ZON. If ZON asks Ima for the light, it will make Ima meet Abba, receive the light and pass it on to ZA.

The desires that manifest in us, besides those of the animal level, are a consequence of breaking of the vessels, which caused tiny sparks of the light to enter us.

A special Partzuf emerges after TBKatnut de Nikudim. As we already said, it consists of three parts: Keter, Aba ve Ima and the ZON. TB restricts the vessels of reception and allows working only with the vessels of bestowal. Hence, there is only the Galgalta in Rosh de Keter, while the AHP is inside the GE de Aba ve Ima. The AHP de Aba ve Ima is in the GE de ZON. AHP de ZON is under the Parsa, having desires to receive for itself, and cannot be worked with. None of the AHP’s has either light or screen. All of them (except the AHPde ZON, which do not receive the light at all) receive just a small luminescence from GE.

Then the aroused Reshimot Dalet/Gimel ask to do something for the AHP. Why does this desire appear? A TB was made on the Aviut Bet. The Partzuf Nikudim emerged because of a Zivug on Aviut Alef. Now this Partzuf decides to try to work with the AHP. Afterwards, the Partzufim AB and SAG make a Zivug, pass the light down to Keter, enabling it to enter the state of Gadlut, i.e., to lift its AHP from the GE de Aba ve Ima. For this purpose, Malchut in the Rosh de Keter descends from Nikvey Eynaim to the Peh and makes a Zivug on ten complete Sefirot.

Being dressed on the AHP de Keter, Aba rises (achieves Gadlut) together with it. Now there is Ohr Hochma both in the ten Sefirot de Keter and in Abba, so it turns its face to Ima. However, Ima wants only Hassadim and not Hochma, so it is still with its back to Abba. How can it be compelled to receive the Ohr Hochma? It can be done only if the ZON ask for it. To this end, the 'desire to receive' Ohr Hochma must be aroused in ZON.

The ZON de Nikudim dress onto NHYM de Galgalta of the world of AK, then pass Ohr Hochma to ZON. The ZON turn with their request to Ima, Ima then turns face to face with Abba. Thus, the light descends; but when it reaches the Parsa and wishes to get under it, the light encounters the enormous egoistic 'desire to receive', which, in defiance of TB, received a portion of the light. The light instantly disappears, and the vessels of GE de ZON and the AHP de ZON break and mix with one another This is so that each fragment might have a little of the Ohr Hochma.

All of them fall to the lowest level under the Parsa, moving as far from the Creator as possible. This led to the presence of tiny sparks of the light in all the egoistic desires of Malchut. On the other hand, their egoism is sufficiently formed, since it has already received the Ohr Hochma.

The 'desire to receive' the Ohr Hochma and egoism were not yet developed in the World of Infinity. The egoistic vessels of the AHP were first created in Nekudot de SAG. From the world of Nikudim, such vessels are called Klipot, Tuma. The light's properties are absolutely opposite to these vessels, but the 'desire to receive' is so huge that it craves even a spark of the light, which it retains unable to enjoy. Hence, during all our life, we chase after any expression of the light that dresses in the various attires of this world. It seems sometimes that we are about to touch this spark of the light, but it instantly disappears.

Then we rush after another expression of that spark. Thus, the sparks of light are a moving force of our egoism; they pull man forward, give him an aspiration to conquer the entire world. However, there are sparks that, when taking root in our hearts, endow us with the aspiration to spirituality.

The Gadlut of the world of Nikudim depends only on the Reshimot Dalet/Gimel. They start up this entire system, which ultimately leads to breaking of the vessels. After this breaking, Malchut on its lowest level is called Adam, and we are its parts.

The place of the creation (i.e., this or that part of Malchut of the World of Infinity) is determined only by the strength of the screen. There is no screen under the Parsa, so all egoistic desires are concentrated there. Depending on their closeness to the Creator (i.e., on the measure of their egoism), they have their places in the worlds of BYA. Everything interacts to the extent of the similarity between the vessel and the light. It is determined by the screen, which serves as a link between the light and the vessel, when the creation crosses the barrier between the material world and the spiritual.

102) The four stages, Ta’amim, Nekudot, Tagin and Otiot, are also present in the world of Nikudim, since the forces that act on the higher levels must have their reflections below, but with the additional information about the higher forces. The spreading of each Partzuf downwards is called Ta’amim.

Then, because of Bitush of the Ohr Makif and the Ohr Pnimi, the screen loses its Aviut and gradually rises to the Peh de Rosh, where it finally merges with the screen positioned there. However, since the Upper Light never stops spreading, a Zivug between the light and the screen occurs at each stage of its weakening.

The level of Hochma emerges when the Aviut Dalet passes to Gimel; the transition to Aviut Bet gives birth to Bina, ZA emerges on the Aviut Alef and Malchut – on Aviut Shoresh. All the levels emerging during Zivugim, together with the weakening screen, are called Nekudot.

The Reshimot remaining after the light exits are called Tagin. The vessels left without the light are called Otiot. In other words, Otiot are the Reshimot that remain on the level of the Nekudot. When the Masach de Guf finally rids itself of all its Aviut and joins the Masach de Rosh in the Peh with the help of a Zivug, the Partzuf emerges.

Moving away from the light is considered a positive factor in the development of the vessels. When man feels disappointed, spiritually depressed, he should understand that the genuine vessels are being developed in him, the desire to receive the spiritual light. It is first decided how much light man can accept for the Creator’s sake; only then can he actually receive. The decision is made in the Rosh, where the quality and quantity of the light is calculated in advance. It may then be received in the Toch. The part of the vessel devoid of the light is called the Sof. Malchut of the World of Infinity did not have the Rosh; it calculated nothing, receiving everything into the Toch.

The Galgalta, AB, and SAG could not fill the Sof with the light. Only Nekudot de SAG could get there and fill Malchut, although not with the Ohr Hochma, but with the Ohr Hassadim. Of course, Malchut wants the Ohr Hochma for its own delight, but the Ohr Hassadim also gives it enormous pleasure from giving.

Spiritual advancement is possible only under the light’s influence. If the vessel is filled with the light, it has enough strength to act against its own nature; the light is more powerful than the vessel. At that, the vessel makes a Tzimtzum on the reception of pleasure and acquires some opportunity to receive for the sake of the Creator.

The Galgalta, AB, and SAG are the first three actions that Malchut performs for the Creator’s sake. The fourth action prevents it from receiving the light for the Creator’s sake, due to the small Aviut Bet. Now it can only bestow, so, when it still tries to receive something, the enormous egoistic desires emerge, and since Malchut is unable to work with them, TB is made. The next reception of light is Katnut of the world of Nikudim; in this state, the vessel can only give for the sake of bestowal. Because of this, the Ohr Hassadim enters it.

Then the great reinforcement comes to this Partzuf in the form of the light AB-SAG. The Partzuf AB can receive an enormous amount of the Ohr Hochma; the Partzuf SAG can receive only the Ohr Hassadim. These two Partzufim seem to be opposite to one another, but they are opposite only in their actions, while their intentions are the same – to bestow. That is why they can give the Partzuf maximum power. In this particular case, both lights descend upon the small Partzuf that works only with its altruistic desires. The Katnut de Nikudim does not use any pleasure for its own sake.

The light AB-SAG reveals the Creator’s greatness in the Nikudim. It shows the importance of merging with Him, without tempting it with pleasures. Because of this, the Partzuf has powers to receive for the sake of the Creator, to acquire the screen and pass on to Gadlut in the Partzufim Keter and Aba ve Ima. The AHP de ZON also tries to enter Gadlut, but they cannot receive the light; therefore, the vessels break. They tasted the pleasures of Gadlut, and after breaking of the vessels, they retain the Reshimot, which speak only about the egoistic pleasures. Thus, the fragments of the broken vessels fall into the Klipot. The place where the Klipot are found is called the Mador (area) Klipot.

We have learned that Malchut rose to the level of Bina in TB and restricted the reception of the light in the Kelim of GE. Together with the acquired Kelim de AHP, Malchut is not yet a Klipah at this stage, since it restricts its egoistic reception of the light. Now, during the breaking of the vessels, the egoistic desire of Malchut feels delight without having the appropriate screen, begins to want it for itself, and thus turns into a Klipah. However, the Klipah does not have the real light. All it has is the Reshimot (fragments of the broken screen).

If the creation were not to go through the stage called Klipot, it would not have its own true desire. All previous desires, created by the Creator, constitute a single whole with Him. The genuinely created beings have no connection with the Creator; hence, they feel independent. Now, in order to allow the creation to achieve complete merging with the Creator, a spark of altruistic desire must be installed in it. It is accomplished with the help of the breaking of the vessels and mixing all fragments together.

The Reshimot of the Inner Light that departed after leaving the vessel are called “Tagin”. The vessels, the Kelim, desires that remain after the light disappears from them are called Otiot.

It is said about the world of AK that the Tagin are the Reshimot of Ta’amim and Otiot are the Reshimot of Nekudot.

Thus, we find an additional explanation:

103) As in the world of the AK, two Partzufim also emerge in the world of Nikudim: the AB and the SAG, one under the other, each having its own Ta’amim, Nekudot, Tagin and Otiot. The difference lies in the weakening of the Masach that happened, not as a result of the Bitush Ohr Makif with the screen, as in the world of AK, but because Malchut Mesayemet (Din) emerged, and, standing in the Parsa, sees to it that TB is observed. Therefore, when the light disappears, the vessels are not left empty as they were in Galgalta, AB and SAG. Instead, the break, die and fall into the worlds of BYA.

104) The first Partzuf, Ta’amim of the world of Nikudim, emerged on the level of Keter, its root being in Aba ve Ima, while the Guf spreads downwards. Such a Partzuf is called the Melech HaDa’at; it contains everything found in Zat de Nikudim, i.e., it includes all their vessels.

Unlike the upper Partzufim AB and SAG, the lower Partzufim are called the Melachim. Aba ve Ima makes a Zivug de Haka’a on the Reshimot Dalet/Gimel and sends powerful light downwards. The state of Aba and Ima interacting is called Da’at, since a Zivug is made on the Ohr Hochma. The Partzuf that descends from them is called the Melech HaDa’at. These Partzufim are called the Melachim because they originate in Malchut. Then this Partzuf breaks and leaves fractured vessels that merge with the AHP and fall down.

The actions that take place in the world of Nikudim are similar to those happening in AK. First, a Zivug on the Reshimo Dalet/Gimel is made, where the Partzuf Melech HaDa’at emerges in correspondence to the AB. Then the Partzuf loses the Aviut Gimel, and Zivugim on the Reshimot Gimel/Bet (as in SAG), Bet/Alef, and Alef/Shoresh take place.

The desire created by the Creator cannot be changed; we can just try to change our intention. Everything boils down to the screen and the intention (for the sake of bestowal or for the sake of reception). We can either increase or decrease them depending on the conditions.

If I have desires for all five dishes placed before me, and there are no restrictions to hold me back, I will naturally gobble them down; my desires match the available delight. Such was the situation in Malchut of the world of Infinity, where it wanted to enjoy everything the Creator had given it. This is not defined as the Klipah, since there was no restriction from the Creator’s direction. However, having filled Malchut, the light gave it such power that now it can resist the pressure of delight. It does not want to receive it for its own sake, although the desire remains. Furthermore, Malchut not only refuses to receive for itself, but also acquires additional powers to receive a part of the light for the sake of the Creator.

The Tzimtzum Bet states that there is no more strength to receive for the Creator’s sake. Now it is only possible to sit at the table without touching anything. Having the properties similar to those of the Creator secures a right to be in the spiritual world. However, such a state is undesirable to both the Creator and the creation. Hence, Aba ve Ima make a Zivug on the Ohr Hochma to pass it down, failing to take into account the fact that the light AB-SAG cannot descend under the Parsa and correct the vessels there. The intentions in the Rosh were good, but impossible to implement.

The same happens to us: we suddenly embark on doing something with good intentions, but then forget about them and fall into egoistic desires, turning into their slaves. This occurs, because the very first sensation of pleasure completely seizes our desires and there is no power to resist them. As a result, all the vessel’s desires under the Parsa break, lose their screen, and pass to the Mador Klipot. Man is sitting at the table, sees all the dishes, and is craving to swallow them in one gulp. He is, driven by his egoistic desires; he pays no attention to the host.

There is a fundamental difference between the desires of Malchut after TA, when it restricted its egoistic desires refused to receive anything (although it saw all pleasures before it). In addition, Malchut, after the breaking of the vessels, just wishes to receive pleasure in any way possible, using the giver, but fails. Later, we will study how the Klipot influence man in such a way that, during all his life, he chases them, but is never able to receive ultimate pleasure.

No egoistic desires are the true created beings, since the Creator made them. The only genuine creation is that in which its own desire for spirituality arises. It is the aspiration for the Creator, longing to receive for His sake. Such a desire is absent in Him; it derives from the lowest black point of the creation as a result of the light’s constant influence upon the vessel, like the constant dropping of water wears away the stone. This desire is called a soul; it marks man’s birth out of an animal. Then, as the creation receives larger and larger portions of the light, the soul gradually reveals the Creator and finally merges with Him.

We have said that the two Partzufim, AB and SAG, emerged under the Tabur in the world of Nikudim. As we know, the world of Nikudim under the Tabur is in the state of Katnut on the Reshimot Bet/Alef. Then it enters the state of Gadlut on the Reshimot Dalet/Gimel. This is the first Partzuf of the world of Nikudim that is similar to AB de AK, which also emerged above the Tabur on the Reshimot Dalet/Gimel.

Next, the screen loses strength, not because of the Bitush Pnim u Makif as in AK, but because of the breaking. Then another Partzuf (similar to the SAG de AK) emerges under the Tabur on this Reshimo. However, both of these Partzufim are called Melachim, since the Malchut that rose to Bina rules over them. Both AB and SAG of the world of Nikudim include four inner Partzufim: one from Ta’amim and three from Nekudot, i.e., 8 Melachim, all in all. The intermediate Partzufim that emerge on Aviut Shoresh are not taken into account, since they do not spread into the Guf.

The first Partzuf is called Melech HaDa’at. As its screen weakens, it begins to include three more: Melech Hesed, Melech Gvurah, and Melech Shlish Elion de Tifferet. The second Partzuf is called the Shnei Shlish Tachton de Tifferet, Melech Netzah ve Hod, Melech Yesod, and Melech Malchut. The Partzufim of the world of Nikudim are called by the names of the Sefirot de Guf, because they emerge in the Guf of Partzuf Nikudim. All of these eight Melachim are various measures of the light received under the Parsa for the Creator’s sake. However, the screens with anti-egoistic power disappeared; the light left them, so they are considered fallen below all spiritual desires.

Why is the number of Aviut levels in the Partzuf determined differently in various places? The language of the ten Sefirot is very laconic. Using it for the explanation of certain phenomena in a certain aspect, Kabbalists often apply the same terms and definitions for the description of different interrelations. Thus, examining the Partzuf AB, we say that it consists of five inner Partzufim. In general, five levels of Aviut may be distinguished in any spiritual object, since it is a part of Malchut of the World of Infinity. However, when we look upon AB in relation to Galgalta, we say that it has only four levels of Aviut, because the Aviut Dalet is absent in it.

Thus, the description of spiritual objects depends on the aspect in which they are examined. Similarly, when describing a person, we may say he is a whole head shorter than another man, but it does not at all mean he has no head.

All that is described in this book happens in man’s soul. Therefore, in order to understand the material, one does not have to possess abstract thinking or the ability to look at an object from different angles. This requires finding all the described phenomena and processes in one’s relations with the Creator. Then comprehension will come and everything will take its place. However, if man imagines the spiritual worlds as something existing outside him, as some abstract system beyond his own feelings, then eventually he will reach a deadlock. In such a case, he will find it a lot more difficult to study Kabbalah, since he will have to give up his abstract ideas. If this material seems tangled to you, try to combine it with reading other books of this series, e.g. Book 4. Make an effort to feel that they speak about the same subjects.

What is the Midat haDin (category of judgment)? Din is the only restriction, ban or the only 'desire to receive' for its own sake. Malchut assumed this restriction already during the TA, when it refused to receive for its own sake and remained empty. Prior to that, it could easily receive pleasure for itself. After TA, anyone who violates this law is considered a sinner, a Klipah, an impure force etc.

The 'desire to receive' in its four phases is the only creation. If someone decides to change his nature and acquire altruistic desires, it will be his personal affair. However, since man is unable to accomplish such transformation on his own, he will have to ask the Creator for help. Still, the desire for pleasure remains; only the intention for the use of this desire changes.

Malchut is called the Midat haDin. It demands filling. If this desire has no anti-egoistic screen, it remains egoistic. However, if Malchut receives power from above and acquires the screen, its intentions become altruistic. The Midat haDin disappears and the Midat haRachamim (the light of the Hassadim, the Reflected Light, and the screen) takes its place.

105) You should know that whatever is present in the ten Sefirot de Rosh is also found in the Guf in the same quantity and quality. Thus, as in the Rosh, Malchut descended from Nikvey Eynaim to the Peh, its GE joined their AHP and the light spread there. The light reached the Kelim de Achoraim, i.e., Tifferet, Netzah, Hod, Yesod and Malchut under the Parsa.

However, since the power of Malchut in the Parsa affects these vessels, the light Melech haDa’at disappears from them and rises to its root, while all the vessels of both the Panim and the Achoraim of Melech haDa’at break, die and fall into the BYA. This is because the disappearance of the light from the vessel is similar to life leaving a biological body and is therefore called death. Upon the downfall and death of the vessels, the screen loses the Aviut Dalet, so the Aviut Gimel remains.

When we speak about Aviut Gimel, we should bear in mind that the matter concerns the first Partzuf of the world of Nikudim that reached Hitlabshut Dalet and the Aviut Gimel. Nevertheless, there are inner Partzufim with the Aviut Dalet, Gimel, Bet, Alef, and Shoresh inside the Partzuf with Aviut Gimel. Now only the first inner Partzuf with Aviut Dalet disappeared, leaving Aviut Gimel. The light cannot spread in desires that have no intention to be filled, so they remain empty and do not break.

106) As Aviut Dalet disappeared (as a result of the breaking of the vessels) from the Masach de Guf, so does Aviut Dalet in Malchut. Malchut makes a Zivug in the Rosh de Aba ve Ima, since Aviut de Rosh and Aviut de Guf are identical, although the first Zivug (in the Rosh) is only potential, while the second one (in the Guf) really happens.

For this reason, a Zivug on the level of Keter disappears also in the Rosh. The AHP, which complemented Keter, returned to the previous lower level, that is to say, to the seven lower Sefirot. This is called the elimination of the AHP de Keter in the Partzuf Aba ve Ima. Thus, the entire level of the Ta’amim de Nikudim (both the Rosh and the Guf) disappears.

Aba ve Ima makes a Zivug only to fill ZON with their light. The moment ZON become unable to receive the light and their request to Ima stops, Ima instantly terminates its Zivug with Abba. In this case, we see that the Guf sends a command to the Rosh, which immediately stops a Zivug.

First, the world of Nikudim was in Katnut, then, upon raising MAN, the AHP rose to their GE, but the breaking of the vessels followed. These vessels will continue to split into more and more desires until all the desires of ZON de Nikudim are totally broken. These are Dalet, Gimel, Bet, Alef and Shoresh of level Gimel. Then the same happens with level Bet, Alef and Shoresh, down to the very last desire. All this was necessary for the mixing of altruistic and egoistic properties. The breaking of the vessels has far-reaching and positive consequences.

Only the very first level – the Shoresh – is called the Creator’s intention as regards the future creation. The other levels constitute development, realization of the intention and its transformation into the Creation. The first Creation is called Dalet de Dalet (Malchut de Malchut) of the World of Infinity. Everything could have stopped at this point, but, under the influence of the light, the first Creation wished to become similar to the Creator in its intentions, although its actions remained unchanged.

To change the intention, one must first completely refuse to receive the light, and then create an anti-egoistic force (the screen). It is necessary to the reception of the light for the Creator’s sake. This development begins small and proceeds up to complete merging with the Creator. Such a process of the screen's development begins after TA. This is achieved by breaking the desire Dalet de Dalet into certain parts and creating the screen for the smallest desire to the biggest.

The screen is prepared during the descent of the worlds. To create the minimal screen, both the Creator’s and the creation’s intentions and desires must mix. Only then will sparks of altruistic desire appear in the creation, i.e., in Dalet de Dalet. This is achieved with the help of the breaking of the vessels.

Nevertheless, none of these processes disappears; they constantly exist and the future connection with the Creator is conceived in them. The light does not enter the Guf during breaking of the vessels; it is in the Rosh and enters only the GE of each Sefira, although it also wants to enter the AHP (the egoistic vessels). However, in accordance with TA, it cannot do that. Still, a very brief contact takes place, so the vessel starts wishing to receive the light for its own sake, realizing what such reception could mean.

Previously, the creation did not understand it. The matter concerns the development of egoism from a stage where the reception of light is restricted, to that of a passionate 'desire to receive' it no matter what. During the emergence of the worlds and Partzufim, we are dealing with the gradual formation of a more advanced, albeit coarser egoism, an egoism that understands what it means to enjoy the light, and desires it more and more. When the vessel reaches the last stage of its development (our world), it becomes most suitable for its role.

When the vessel breaks, the egoistic desire (the Reshimo of the screen) is left in it, while the light that was to enter the vessel ascends. However, the connection between the Reshimo of the screen and the vanished light still exists, giving the vessel some luminescence, some memory of the screen it once had.

What is the difference between the weakening of the screen due to the Bitush Pnim u Makif and that owing to the breaking of the vessels? In the first case, the vessel, pressed by the Ohr Makif that wants to get inside, understands that it cannot receive the light in an altruistic way. Egoistic reception is forbidden, so the vessel decides to expel the light rather than violate the ban. In the second case, the vessel’s initial intentions seem to be good, but it suddenly discovers that it wants to receive in a purely egoistic way; therefore, TA instantly snaps into action, and the weakening of the screen is expressed here as the breaking of the vessel, as its death.

Previously, we explained how the breaking of the vessels took place. The light AB-SAG came and began spreading in the Rosh de Keter, the Rosh de Aba ve Ima, the GE de ZON, and upon reaching the Parsa, the vessels began to break and to lose their screen. This is because the light met with the egoistic desires without the screen. Here the TA prohibition worked; the light rose to the Rosh de Nikudim and then to the Rosh de SAG, while the vessels that wanted to receive pleasure for themselves broke and fell into the Klipot.

There is the light of the Thought of the Creation and the light of Correction of the Creation. The light that created Malchut and its desire to enjoy it is called the Ohr Hochma or the light of the Thought of Creation. The light that corrects Malchut reveals the higher properties in it and enables it to feel pleasure from giving is called Ohr Hassadim. One can feel the Creator either by enjoying the contact with Him (delight from reception of the Ohr Hochma), or by feeling His properties and enjoying similarity to Him (delight from the Ohr Hassadim).

Unless egoism begins to feel the Creator’s properties, it will neither make Tzimtzum Alef, nor ever wish to be like the Creator. The Creator created an egoism that would be able to develop and feel both the delight as well as the One who provides it. Indeed, the future ability to be like the Creator was already included in the initial phase of the development of egoism.

The information that stimulates the sensation of the Giver comes to the vessels together with the light AB-SAG. This is the light of correction, the light of a very different nature. It arouses in man very subtle feelings of the Giver’s significance and the desire to be like Him. The TA is an extremely cruel act of the creation that rather pushed the Creator aside, saying that it wanted nothing from Him, depriving Him of an opportunity to be the Giver. It rendered His desires uncalled for, until it begins to understand that the Thought of Creation suggests, not refusing to receive the light, but reception of it for the sake of the Creator.

The primary role in the creation of the Partzufim after TA belongs to the screen; action is secondary and the entire process develops from big to small. After TB, when the Partzuf restricted itself, the desire to pass from Katnut to Gadlut appeared for the first time. This required strength; the strength came from the light AB-SAG. All the vessels above the Pars, Keter, Aba ve Ima, GE de ZON, can feel an opportunity to pass to Gadlut. However, this light cannot get under the Parsa. The AHP de ZON cannot feel it; hence, they remain in the same state. The Nekudot de SAG under the Parsa is empty after the TB. They form a place for the worlds Atzilut, Beria, Yetzira, and Assiya.

When we say that there is no light, it actually means that the Kli simply cannot feel it. The light itself is amorphous; there are no distinctions in it; in other words, the vessel is unable to detect any shades, any variations of pleasure in the light. Such was the state of Malchut in the World of Infinity. When it felt the light’s properties, it made TA. Malchut began to distinguish nine previous Sefirot in the light, starting from the closest. As it discovered the last one (Keter) and felt the contrast between their properties (Keter only bestows and Malchut only receives), it instantly made a Tzimtzum.

ZA consists of Hochma and Bina. It is called “a small face”, which refers to the amount of light in it, as compared to Malchut, which wishes to be big and receive all the light of Hochma. Keter gives all, Malchut receives all, and Bina does not receive anything. These are the characteristics of the four phases of the Direct Light and their root called Keter.

While studying Kabbalah, one should constantly remember that there are no such notions as place, time or space (as we understand them) in spirituality. The notion of place first appeared only after TB. The Nekudot de SAG under the Parsa remains empty after TB and form a place for the worlds of ABYA. Thus, by “place”, we usually mean the Nekudot de SAG; to be precise, the vessels working in compliance with the law of TA as regards the vessels working according to TB, which form the worlds beginning from Atzilut. Now we can understand the fundamental difference between these two modes of working with desires.

The vessels of TB are not exactly the vessels of TA, which use only half of their desires. It is a cardinally different principle of work. We will be studying the so-called ascents of the worlds wherein the "place" may or may not ascend together with the worlds.

In spirituality, we understand time as a number of necessary actions aimed at achieving a certain spiritual level. These actions form a cause-and-effect chain. The less corrected man is, the more the Creator conceals Himself from him; the more man’s way to the Creator turns from a sequence of spiritual actions into an unconscious flow of time.

We have spoken about the breaking of the vessels. The light AB-SAG came and began to spread in the Rosh de Keter, the Rosh de Aba ve Ima, the GE de ZON and as soon as it reached the Parsa, the vessels began to split, lose the screen, for the light came across desires to receive for one’s own sake without a screen. The TA snapped into action, the light rose to Rosh de Nikudim, and then to Rosh de SAG; the egoistic vessels broke and fell into the Klipot.

107) The Upper Light never stops shining; it makes a new Zivug on the Aviut Gimel, which remained in the Masach de Rosh of Aba ve Ima. Because of this Zivug, a Partzuf consisting of 10 Sefirot emerges with the level of Hochma, while Guf, with the level of Hesed, spreads down, and is called the second Melech of the world of Nikudim. As with the first, the Melech haDa’at, it spreads in the BYA, breaks and dies. The Aviut Gimel disappears from the Masachim de Guf and de Rosh. The AHP, which completed the Partzuf at the level of Hochma, broke and fell to the lower level.

Then a Zivug on Aviut Bet produces the 10 Sefirot of the level of Bina, while Guf spreads down to the Sefirat Gvura, and is called the third Melech of the world of Nikudim. It spreads down to BYA, breaks and dies. Aviut Bet disappears from the Guf and the Rosh and a Zivug on the level of Bina also stops in the Rosh. The AHP of Bina de Rosh fall to the lower level, into the seven lower Sefirot.

The next Zivug is made on Aviut Alef; the 10 Sefirot with the level of ZA appear, while the Guf spreads to the upper third of Tifferet. It also ceases to exist, the light leaves it, and Behina Alef disappears from the Guf and the Rosh. The AHP de ZA falls to the lower level of Zat.

Why are the Partzufim in the world of Nikudim called Melachim? It is because they are in Gadlut (big state), which emerges from Katnut (small state) with the Ohr Nefesh, also called the Ohr Malchut. Regardless of the eight levels, only seven Melachim exist, since there are only seven lower parts, levels. Similarly, there are just seven Shorashim (roots) in the Rosh for their spreading.

108) After the last Zivug on Aviut Alef was terminated, all the AHP de Aba ve Ima stopped descending; therefore, when the Melech haDa’at de Aba ve Ima broke, the AHP de Keter disappeared. When the vessels of the Melech haHesed in Aba ve Ima broke, the AHP de Hochma disappeared. When the vessels of the Melech haGvurah in Aba ve Ima broke, the AHP de Bina disappeared. When the Melech Shlish Elion de Tifferet broke, the AHP de ZA disappeared.

Thus, the entire level of Gadlut in Aba ve Ima ceased to exist. Only the vessels of the GE de Katnut with Aviut Shoresh in the Masach remained. Afterwards the Masach de Guf loses all its Aviut, merges with the Masach de Rosh, and joins a Zivug de Haka’a in the Rosh. All the Reshimot except for the last Behinot are renewed in it. From this renewal (Zivug), a new level arises called the YESHSUT.

Let us review the whole process briefly. The world of Nikudim was in Katnut where there were only the vessels of GE in Keter, Aba ve Ima and ZON. Then Keter and Aba ve Ima made a Zivug on Dalet de Hitlabshut and Gimel de Aviut, and the light spread to the Guf. The Guf broke and only Aviut Gimel-Bet remained. Keter and Aba ve Ima want to make a Zivug on that Aviut and hope that the Guf will be able to receive this light for the Creator’s sake, since it is one level lower. Because of this Zivug, a Partzuf of a different spiritual level emerges; hence, it is already called the YESHSUT and not Aba ve Ima.

109) After the disappearance of the last degree of Aviut (Dalet), the Behina Gimel brought forth 10 Sefirot of the level of Hochma. The Partzuf begins from the Chazeh de Aba ve Ima so that the Sefirot of its Rosh rise above the Chazeh and are called the YESHSUT; whereas below the Chazeh, including the lower two thirds of Tifferet, the 10 Sefirot de Guf are formed. This is the fourth Partzuf called the Melech of the world of Nikudim.

It also spreads to BYA, breaks and dies. The Aviut de Behina Gimel disappears both in the Rosh and in the Guf. The AHP de Rosh falls to the lower level (Guf). Then a Zivug on Aviut de Behina Bet brings forth the level of Bina. The Guf of the new Partzuf spreads to the vessels Netzah and Hod. This fifth Partzuf is called the Melech of the world of Nikudim.

It also spreads to BYA, breaks and dies. The Behina Bet disappears both in the Rosh and in the Guf, while the AHP de Rosh falls to the lower level (Guf). The next Zivug on Aviut Alef produces the level of ZA, while its Guf spreads down to the vessel of Yesod. This is the sixth Melech of the world of Nikudim, which reaches the BYA, breaks, and dies. The Aviut Alef disappears both in the Rosh and in the Guf, while the AHP de Rosh falls to the lower level (Guf).

After that, the last Zivug is made on the Aviut Shoresh that is left in the Masach. It brings forth the level of Malchut, which spreads to the vessel of Malchut. This is the seventh Melech of the world of Nikudim. As with all preceding Melachim, it breaks and dies. The last Aviut de Shoresh disappears in both the Rosh and in the Guf, and the AHP de Rosh fall to the lower level (to its Guf). Thus, all the AHP de YESHSUT disappeared and all the seven lower Sefirot de Nikudim (i.e., all the seven Melachim) broke.

Tifferet constitutes the entire Guf of the Partzuf. Because of TB, Tifferet divides into three parts: the upper third of Tifferet is called the Chazeh, the middle third of Tifferet is called the Tabur, and the lower third of Tifferet is called Yesod.

110) We have learned about the Ta’amim and the Nekudot that emerged in two Partzufim: Aba ve Ima and YESHSUT of the world of Nikudim, and are called the AB and the SAG.

Four levels, one under the other, appear in Aba ve Ima: Keter is called “Histaklut Eynaim Aba ve Ima” (looking into one another’s eyes); Hochma is called “Gufa de Abba”; Bina is called “Gufa de Ima”; and ZA is called “Yesodot de Aba ve Ima”. Four bodies emerge from the above-mentioned levels: the Melech haDa’at, the Melech haYesod, the Melech Gvurah and Melech of the upper third of Tifferet down to the Chazeh. The Guf im of all these four levels broke, both Panim and Achoraim, i.e., both GE and AHP.

However, in Rashim (heads) of these four levels of Aba ve Ima, all the Kelim de Panim of each level that were during Katnut de Nikudim, that is to say, the GE and Nikvey Eynaim (Keter, Hochma and Gar de Bina), remained in their places. Only the Kelim de Achoraim (i.e., the AHP de Rosh, the Zat de Bina, ZA, and Malchut) of each level, which joined the GE during Gadlut, disappeared because of the breaking of the vessels. They fell to the lower level, i.e., to where they had been during Katnut.

111) Similarly, four levels, one under the other, emerged in the Partzuf YESHSUT. The first level (Hochma) is called the Histaklut Eynaim de YESHSUT, the second level (Bina), followed by ZA and Malchut, bring forth 4 bodies: the Melech of two lower thirds of Tifferet, the Melech Netzah-Hod, the Melech Yesod and the Melech Malchut. These four Gufim broke (both Panim and Achoraim), but the Kelim de Panim remained in the Rashim de YESHSUT. Their Achoraim disappeared because of the breaking of the vessels, and fell to the lower level. After the two Partzufim Aba ve Ima and the YESHSUT broke, one more Partzuf emerged – MA of the world of Nikudim. However, since no Guf spreads from it (only “Tikuney Kelim”), we will not characterize it here.

Thus, because of a Zivug on the Reshimot Dalet/Gimel, four Melachim emerged in the Rosh de Aba ve Ima (Gadlut de Nikudim). Then there was a Zivug in the Rosh de YESHSUT on the Aviut Gimel/Bet, which led to the emergence of four more Melachim. All of them received the Ohr Hochma, but not for the Creator’s sake; hence, they lost the screen, broke and fell from their spiritual level. Each of them retained the Reshimo of the light and the Ohr Hozer – a tiny portion of the screen’s light, which they wanted to work with, but could not.

This tiny portion of the light is called a “Nitzutz” (spark). The fact that it resides inside the egoistic desire makes it possible to start correcting the broken vessels. Had the vessels never been broken, this altruistic spark would have never gone under the Parsa, and the vessels of the AHP found there would have had no possibility for correction. This will be the task of the MA Hadash (new MA) or the World of Correction, Atzilut, which emerged from the Rosh de AK because of a Zivug on the Aviut de Shoresh. This level is called the Metzah (forehead).

The screen in Galgalta lost its strength, the light disappeared, and the Masach de Guf rose to join the Masach de Rosh. The Reshimot Dalet/Gimel was left from the light of Hochma in the Toch and Dalet/ Gimel from the light of the Hassadim in the Sof. Reshimot Dalet/Gimel of the light of Hassadim means that, although the Ohr Hochma is felt and desired owing to the Aviut Gimel, nevertheless, the creation just wants to merge with the Creator. That is to say., it wants to be filled with Ohr Hassadim and not with Ohr Hochma (the light of Purpose of the Creation), for it is unable to receive the Ohr Hochma for the Creator’s sake. The Partzuf AB emerges on the Reshimot de Toch and the Gadlut de Nikudim emerges on the Reshimot de Sof. After the light leaves the Partzuf AB, the Partzuf SAG emerges above the Tabur in the world of AK.

As a result of a Zivug on the Reshimo Dalet/Gimel under the Tabur Gadlut of the world of the Nikudim is called the lower AB or Aba ve Ima. When it disappears, a Zivug on the Reshimo Gimel/Bet takes place under the Tabur. As a result, the second Partzuf called the lower SAG or the YESHSUT springs up. The properties of the Partzufim both above and under the Tabur are similar in the sense that the light of Hochma spread in the lower AB, while the light of Hassadim with luminescence of Hochma spread in the lower SAG. The correction of the ZON and Malchut under the Tabur will consist in lifting them to the level of the Partzufim AB and SAG.

After the disappearance of the light in the Partzufim, and pure egoism remains, this remembers what it means to receive the light. All the previous Reshimot were based on the reception of the light for the sake of the Creator. Now, when the vessels of Malchut were broken, the 'desire to receive' the light at any cost appears for the first time. However, this is not the final point of development of egoism; a very long way lies ahead of it.

Malchut senses the light long before it enters it. The same happens in our world. We feel pleasure before we actually receive it. Once we get it, it instantly disappears. It only seems to us that we feel delight; each time we have to perform certain actions that would help us feel pleasure, but the moment we come in contact with it, the vessel ceases to exist and the pleasure vanishes.

However, we all live only for the sake of achieving such contact. If we could be filled with constant imperishable pleasure, we would not make a single move in the direction of new delight, since we would be overfilled with the previous one. Like drug addicts, we would enjoy an injected dose, doing nothing until the need for a new dose is felt. Only egoism (if corrected) that has reached a state of absolute opposition to the Creator may become equal to Him. Then the received pleasure will not vanish; the desire for it will remain, whereas we, not for a moment stopping to enjoy, will rush towards new reception for the sake of the Creator.

The light wanted to enter the vessel under the Tabur and the vessel was eager to receive it for the Creator’s sake according to the strength of its screen. The vessel discovered too late that there was no screen. All pleasures were already inside and imposed their will on it. However, TB expelled the light and the vessel remained empty of the desires it could not satisfy. This terrible state accompanies the breaking of the vessels, death and a downfall. All desires become isolated and undirected at one goal.

When man is firm of purpose, all his desires (both altruistic and egoistic) pursue the same goal. If he is not, he has many different desires that do not aim at one target. Such a person cannot succeed.

When the Melachim fall, the highest of them, having lost the screen, falls lower than the rest. All the eight Melachim were of different levels. The vessel of Keter fell down to Malchut. The vessel of Bina (the vessel of bestowal) did not fall as low.

The Sefirot de Rosh have the following names:

Gar de Keter


Gar de Bina

Zat de Bina





Nikvey Eynaim




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