The Tzimtzum Bet: Called the Tzimtzum NHY de AK
56) Thus, we have cleared up the meaning of TA, which was made on Behina Dalet – the Kli Malchut, as it stopped receiving the light. We have also spoken of the Masach and its Zivug de Haka’a with the Upper Light. It raises the Ohr Hozer, which plays the role of the new vessel of reception instead of Behina Dalet.
Then we discussed the weakening of the Masach de Guf that happened because of the impact between the Ohr Makif and the Ohr Pnimi. These processes led to the formation of the Ta’amim, Nekudot, Tagin and Otiot de Guf in each Partzuf, and the ascent of the Masach to Peh de Rosh and its Zivug de Haka’a with the Upper Light. As a result, the second Partzuf is born one level below the first and then the third. These Partzufim of the world of Adam Kadmon are called Galgalta, AB and SAG. Each subsequent Partzuf dresses onto the preceding one from thePeh de Rosh and below.
57) You must know that there is not even a hint of the creation in the four worlds of ABYA in these three Partzufim; there was not even a place for them, for the Galgalta of the world of Adam Kadmon reaches the point of our world. The root of the desired correction has not yet been revealed, that being the reason for the Tzimtzum Alef. It was made to provide de Behina Dalet with an opportunity to receive the Upper Light, and then create man from it, who, with the help of the Torah and the Commandments for the sake of the Creator, could transform reception into giving.
Then Behina Dalet would become the vessel of reception of the Upper Light, merging with it by its properties. However, the root of such correction has not yet even been revealed in the world of Adam Kadmon. For that, man should consist not only of the Behina Dalet – the 'desire to receive' – but also possess the properties that refer to the first nine Sefirot, i.e., the 'desire to bestow', allowing him "to perform good deeds" (to give).
If man had appeared at the state in which the Partzufim de Adam Kadmon had been, he would have had no light at all, because the Behina Dalet, being the root of man’s spiritual body, would have been below the Siumof the world of Adam Kadmon in total darkness and absolutely opposite to the light by its properties.
Had man been created of such “material”, he would never have corrected himself due to the lack of even the slightest 'desire to give'. He would have been considered an animal, living only for itself. Similarly, sinners bogged down in their 'desire to receive' only for themselves, even while doing good deeds, are called dead during their life.
The Creator created a single creation – Behina Dalet – the 'desire to receive', egoism, man, Malchut. Having received the light inside, Behina Dalet felt emptiness. In the spiritual world, such straight forward reception leads to death.
Upon realizing this, it wished to be like the Creator and stopped receiving the light by making a Tzimtzum. By doing this, it did not become like the Creator, but rather stopped being opposite to Him in its properties. The Creator allotted His own properties to the four phases of Malchut’s development. However, since Malchut itself is no longer His property, it is called the “creation”, the 'desire to receive'.
How can Malchut be made equal to the Creator? To this end, it must receive, but only for His sake. If Malchut sees that by receiving it pleases the Creator, it must begin to do so.
Where can Malchut get such altruistic properties? It must come from Bina, for Bina is the 'desire to bestow'. To accomplish this, we need to combine Bina’s desire not to receive anything with Malchut’s 'desire to receive' for its own sake. If that can be done, it will be possible to give Malchut the intention to receive for the Creator’s sake. A desire cannot be transformed. It is our nature and is not subject to change.
If it is possible to give Malchut such an intention, it can receive the Creator’s entire light and reach the Gmar Tikkun. How can we bring together and mix these two opposing properties? We must have something common between them. For this, we must break Bina and Malchut – the 'desire to receive' and the 'desire to give' – and mix the fragments very thoroughly so that each spiritual object that emerged after this breaking may possess these two desires.
For this purpose, one of Bina’s properties must be “spoiled”, in order for it somehow to become similar to Malchut. In other words, Bina’ s intention to bestow for the sake of the Creator must be “spoiled”, converted, as it were, into the 'desire to give' for the sake of reception. Its intentions would become similar to those of Malchut, even though Bina receives nothing, while Malchut wants to get everything. In this way, Bina “spoils” its intention and becomes selfish like Malchut. Now it is necessary to inculcate Bina’s property into Malchut.
This is done with the help of the stroke penetration, an explosion that will mix their properties so thoroughly that it will be practically impossible to divide them. If this can be done, we will be able to irradiate this common mass with the Upper Light until Bina retrieves its previous intention for the sake of the Creator. Then Malchut, in this mass, will also acquire the intention to receive for the sake of the Creator.
In the world of Adam Kadmon, the Partzuf Galgalta is Keter; AB is Hochma; SAG is Bina. It should be noted that everything that is in the Sof of Galgalta, or below its Tabur, is Malchut. That is why, in order to mix Bina with Malchut, it should be placed under the Tabur of Galgalta. Malchut passes three states:
-
When it received everything prior to the Tzimtzum Alef
-
The state of correction
-
The state of reception for the sake of the Creator.
Throughout this time, Malchut never changed its action – neither before the Tzimtzum Alef, nor after it. The correction consisted merely in transforming the intention to receive for itself into receiving for the sake of the Creator. This is what the Universe was created for. This intention is received from Bina.
Malchut of the World of Infinity that is mixed with Bina is called Adam, man. The entire system of the worlds, the Universe, is aimed only at changing Malchut’s intention. The reception for the sake of the Creator is called Kabbalah.
58) In the beginning, the Creator’s conception was to create the world with the properties of "Din" (judgment). This means that, if something were created from the “material” taken from the first nine Sefirot, it would possess only the 'desire to give'. On the other hand, something created from the “material” taken from under the Tabur would have only the 'desire to receive'.
Then the Creator “saw” that the world could not exist this way. So He mixed the desire to receive with the desire to give. What does this mean? Did He not know in advance that the world would not be able to exist this way? Everything that was, is and will be – the entire Universe, was built according to the principle of “cause and effect”. There are no beginning and no end. There is only cause and effect.
Moreover, the first cause of the worlds, (the Partzufim of the world of Adam Kadmon, created before all other worlds) was the property of judgment, i.e., Malchut’s decision not to receive the light for its own pleasure. As was already said, if man had been created from Behina Dalet (Malchut) at this stage (Malchut de Malchut, Dalet de Dalet, i.e., the complete 'desire to receive', the only Creation, and the rest being the transition from the Creator to the creation), he would never have been able to correct the egoistic 'desire to receive'.
When it is said that, in the beginning the Creator created the world with the properties of judgment, this means that He initially created the world Adam Kadmon as distinctly divided into two kinds of vessels: “giving” and “receiving” – Malchut. However, inside this Malchut there was not even a single spark of the 'desire to give', i.e., it could not receive at all, thus failing to fulfill the Purpose of the Creation (to please the Creator). The Creator mixed the 'desire to give' (Bina) with the 'desire to receive' (Malchut) so that Malchut could receive with the altruistic intention.
To this end He raised the property of judgment, i.e., the force of restriction that is in Malchut to Bina, and mixed them until Behina Dalet included the sparks of the 'desire to give' that are present in Bina. This allowed man, who was later created from the Behina Dalet, to acquire the sparks of giving, so that afterwards, by doing good deeds, he would completely change his properties (the 'desire to receive') and thus ensure the existence of the world.
It should be noted that the mixing of Bina and Malchut is an extremely complex process that passed several phases, which we are about to examine. Ultimately, the Creator broke both Bina and Malchut into many tiny fragments and thoroughly mixed them. It turned out that each fragment had properties of both Bina and Malchut. This fragment is man’s soul.
“Our world” is a spiritual category, a spiritual property of absolute egoism, which remains empty and unable to receive anything.
Before the souls were created, and fell to the lowest possible level, everything is thought to have been made by the Creator. In fact, only man, totally detached from the Creator, can be called the creation.
When the creation is filled with the light, it does not understand anything; it is blind. It has no freedom of choice; everything is predetermined inside and outside of it. It is only to the extent of acquiring the Masach that Malchut begins to ascend to the Creator’s level.
All the Partzufim of the world AK (Galgalta, AB, SAG, MA and BON), end above the Tabur of Galgalta. So how can these Partzufim suddenly descend below that level? We can understand the descent of the Partzuf Nekudot de SAG below the Tabur, since this Partzuf is pure Bina, which desires nothing for itself.
There is no Tzimtzum on the light of Bina (the Ohr Hassadim); hence, it can descend under the Tabur. The Partzuf Nekudot de SAG feels perfectly well in any situation, in any place in the spiritual space. Bina is characterized by a freedom of choice and behavior that are above all restrictions.
As the soul acquires the properties of Bina, it becomes more and more free. The Partzuf Nekudot de SAG is reluctant to receive anything, ignoring even the most intense desire – the Aviut Dalet; hence, it could descend under the Tabur de Galgalta unrestricted.
Both the Ohr SAG (Bina) and the Ohr AB (Hochma) descend to the world of Nikudim. How is it possible? AB can descend under the Tabur in order to correct the lower Partzufim; it becomes similar to them in its properties, although its mission is quite different.
All the worlds are not the created beings, but constitute the Creator’s attire, made in the power and quality of their restriction in such a way that each soul receives only a certain portion of the light. The souls strive after the Creator while retaining their freedom of will, some sort of illusionary choice.
All the worlds and the Partzufim are still objects, “robots”. They have no independence, no freedom of choice. Only man – the combination of Malchut de Malchut, the essence of the 'desire to receive', with Bina, the 'desire to bestow' – can be considered the creation.
As in all other worlds, AK consists of five Partzufim. These Partzufim emerge because of the same process – the weakening and rising of the Masach. Keter, Hochma, and Bina (the higher Partzufim) control the lower ones. They are direct representatives of the Creator, of His desire to fulfill the Thought of the Creation.
Keter (Behinat Shoresh) is the Creator’s thought to create and bestow delight upon the created beings.
Hochma (Behinat Alef) is the delight the Creator wishes to bestow upon the created beings. It is both the vessel and the light of Hochma inside it.
Bina (Behina Bet) is the Creator’s own property, the desire not to receive anything. All three upper Sefirot represent the Creator’s properties. With these, He created the creation and instilled into it two opposing desires. On the one hand, there is the desire to receive pleasure; conversely, there is the desire to bestow. This duality is completely realized in Behina Dalet.
ZA (Gimel) and Malchut (Dalet) are not the Creator’s properties. They are rather by now, their consequences, their realization.
The Creator’s properties are defined differently in each world. In the world of the Nikudim they are Keter and Aba ve Ima. In the world of Atzilut, they are called Atik, Arich Anpin, and Aba ve Ima. The names differ, but the meaning is the same.
At all stages of the creation, there are five essential levels. The end result is important: how does Behina Dalet achieve perfection? How can each of the five properties, which in turn consist of their own five, be elevated to the level of perfection? Each property of the soul corresponds to the specific force that pulls it up, corrects it, and leads it to absolute perfection.
Soon we will begin to study the world of the Nikudim. This world emerged and broke in order that each “broken” fragment of the light would adapt itself to a fragment of the soul, and find points of contact with it for future correction..
59) The interaction between the properties of Malchut and Bina in the Partzuf SAG brought about the Tzimtzum Bet in the worlds below. This led to the emergence of a new Sium of the Upper Light in the place where Bina is. Malchut, which prevented the light from spreading into the Sof of Galgalta at the level of the Sium Reglav (positioned a little above the point of this world), rose to Bina de Guf of the Partzuf Nekudot de SAG. It then restricted the light of the upper half of Bina de Guf, called Tifferet.
Indeed, Hesed, Gvurah, and Tifferet correspond to Keter, Hochma and Bina de Guf; so it turns out that Bina de Guf is Tifferet. Malchut, which was in the Peh de Rosh, rose to the Nikvey Einaim (pupils of the eyes), i.e., to the line separating the vessels of bestowal (Galgalta) from the vessels of reception (AHP) of Bina de Rosh. From there, it made a necessary Zivug for the creation of the Partzuf MA de AK, called the world of Nikudim (or the lower MA).
The Partzuf SAG has the Reshimot Gimel (3) de Hitlabshut and Bet (2) de Aviut. This means that, in principle, SAG is the Partzuf Bina with the Ohr Hassadim inside, which is determined by the main Reshimo Bet de Aviut. However, SAG has also the Hitlabshut Gimel – the memory of the previous state (the Partzuf AB, the Partzuf Hochma). Hence, there is a slight luminescence of the Ohr Hochma inside the Partzuf SAG. As long as this luminescence is inside SAG, it cannot descend below the Tabur.
Before the rise of its Masach, the Partzuf SAG still has some properties of the Partzuf Hochma – “Hochma be Kiruv”. Because of the rise of the Masach and expulsion of the light caused by the impact between the Ohr Pnimi and the Ohr Makif, some radical changes take place in SAG. As was stated, each rise of the screen from one level to another is accompanied by a series of intermediate Zivugim de Haka’a that lead to the formation of interim Partzufim called “the Nekudot” (in this case the Nekudot de SAG).
The very first rise of the screen (from Malchut de SAG to ZA de SAG), which leads to expulsion of the light Yechida de Bina, naturally calls forth the expulsion of luminescence of the Ohr Hochma, stimulated by the presence of the Reshimo de Hitlabshut Gimel in SAG. Because of this , “Hochma be Kiruv” disappears, and SAG turns into the Partzuf of pure Bina, which has the Bet de Aviut and the Bet de Hitlabshut.
The Reshimot Bet de Aviut and Bet de Hitlabshut - pure Bina – can descend below the Tabur. Therefore, the Nekudot de SAG freely descended under the Tabur of the world of AK, since even the Masach de Galgalta was too weak to fill these desires below the Tabur with the Ohr Hochma. Generally, the process of transition takes place from the Partzuf SAG (Gimel/Bet) to the Partzuf MA (Bet/Alef). Hence, the Nekudot de SAG, which has the Reshimot Bet/Bet, constitutes an intermediate Partzuf.
Like all the other Sefirot, Bina in turn consists of its own five: Keter, Hochma, Bina, ZA and Malchut. ZA represents an interim stage between the three upper Sefirot and the vessel of reception – Malchut. This is a common property of the Creator and Malchut. In a sense, it links them together and consequently consists of six Sefirot: Hesed is similar to Keter; Gvura to Hochma; Tifferet to Bina. While Netzah is the property of ZA itself, Hod is similar to Malchut and Yesod is the sum of all the properties.
Therefore, Tifferet in ZA is Bina. If we also divide it crosswise, it will similarly consist of Keter, Hochma, Bina (KaHaB), Hesed, Gvurah, Tifferet (HaGaT) and Netzah, Hod, Yesod and Malchut (NHYM). If we divide Tifferet into one third and two thirds, it will turn out that the light descends only to its upper third, spreading no further. The point where the vessels of bestowal get separated from the vessels of reception, Bina from Malchut, is called “the Parsa”.
The desires KaHaB-HaGaT are called GE (Galgalta ve Eynaim) – the altruistic desires. The desires NHYM, the egoistic Kelim, are called Awzen. The lower part of Tifferet – Netzah and Hod are Hotem, while Yesod and Peh are Malchut. This combination is called AHP (Awzen, Hotem, and Peh). Now the creation can work only with GE, whereas the Kelim with a touch of egoism (AHP) are not used.
The Tzimtzum Bet is a source of all our souls. The Torah (the chapter Bereshit) begins at this very moment. From this point, we start speaking about man’s soul; until then there was no root of the creation. First it was necessary to make Tzimtzum Alef, then descend to the Nekudot de SAG to make Tzimtzum Bet, break all the good and bad properties in order to mix them, and finally to start building a totally new system. This system is a combination of Good and Evil, the right and the left line, the systems of pure and impure forces.
Bina (the Creator’s properties) has to descend to such a level where it can become equal to the properties of Malchut, i.e., spoil itself to the extent of becoming similar to the property of reception for its own sake. How can this happen?
Malchut divides Bina into GE and AHP, stands between them, and influences the lower part of Bina (Zat – the seven lower Sefirot de Bina) so that its properties become equal to those of Malchut. The upper part of Bina (Gar) remains altruistic as before. This is called TB.
The Creator deliberately “spoils” Bina, i.e., His own property, so that it would become similar to the property of reception and merge with it. Next, He gradually shows it how much better His properties are, encouraging it to adopt them and slowly move up toward Him.
Above Malchut, there is a choice to apply the intention for the sake of bestowal; below Malchut’s domain, there is no such option. So, if Malchut ascends to Bina, from that point and downwards there is no choice. All of the Behinot, the properties below Bina, fell under the power of the egoistic desires.
Let us review in a general way the ascent of Malchut to Bina. Is it possible that the 'desire to receive' appeared in Bina? First, let us clear up the notion “the Tet Rishonot”, the nine upper Sefirot, and Malchut in general.
Rabbi Baruch Ashlag gives the following example: Man has the Kelim called eyes, ears, nose, and mouth that dress the sight, hearing, smell and taste (speech). Of course, these Kelim are very important. If man’s eyes are damaged, he cannot see; if his ears are damaged, he cannot hear. Nevertheless, sometimes man does not use his senses. When does this happen? When he goes to sleep.
It turns out that when man wants to receive pleasure through his senses, he uses them; but when he wants to enjoy rest, he ignores them. Hence, we see that the true Kli is a desire to receive pleasure. Our senses are not the Kelim; they only serve that desire.
In accordance with our example, the nine upper Sefirot are sight, hearing, smell and taste (speech), i.e., the light and the vessel. Each type of light dresses into its corresponding Kli, but the Kelim of the first nine Sefirot are not genuine. This is because the Kli is a desire to receive pleasure and is present only in Malchut. These Kelim are necessary only for the dressing of the light, as in the example with sight, hearing etc. So who receives pleasure from the first nine Sefirot? It is the 'desire to receive', called “Malchut”.
Now let us return to the question of Malchut rising to Bina. Is it possible for an ear to have a 'desire to receive'? Everything we discuss here refers to whatever Malchut receives from the first nine Sefirot. After the Second Restriction, Malchut attains only a half of Bina and above.
60) Tzimtzum Bet is also called Tzimtzum NHYM de AK (if we divide the Partzuf Galgalta into the ten Sefirot, then the Rosh will be KaHaB, Toch – HaGaT and Sof - NHYM). This is because the Nekudot de SAG, which ended above the point of our world during Malchut's rising to Bina and interacting with it, end below the Tabur of Galgalta in Tifferet de Guf of Galgalta, where Malchut Mesayemet rose.
An empty space absolutely devoid of the light was formed under Malchut in the place of the egoistic desires NHYM de SAG, which restricted reception of the light and were left empty. The AHP de Rosh de SAG were separated from GE and began to play the role of the Guf. The ten Sefirot de Rosh rose from the Nikvey Eynaim (the boundary between Gar de Bina and Zat de Bina) and higher, while the Guf was formed underneath. This can receive only a slight luminescence emanating from the Rosh.
The ten Sefirot that emerged because of a Zivug de Haka’a in the Nikvey Eynaim de SAG are called the ten Sefirot of the world of Nikudim. They descended from the Nikvey Eynaim and took their place under the Tabur de AK. There they split into the Rosh and the Guf. The place, below which the Ohr Hochma cannot spread, is called “the Parsa”. The world of the Nikudim is called “the outer part”. The inner Sefirot are called the Partzufim MA and BON of the world of AK.
So why did Tzimtzum Bet take place? The fact is that when the Nekudot de SAG, which are actually the Zat de Bina (Zat means “Zain Tachtonot” – seven lower Sefirot), i.e., the vessels, which ZA and Malchut turn to for the light and which are ready to transfer that light downwards, descended under Tabur. They also encountered the NHYM of Galgalta – the enormous desires of Dalet/Gimel that, with regard to their properties, are close to Dalet de Dalet, i.e., to the Essence of the Creation.
The Nekudot de SAG adopted the desires of the NHYM de Galgalta. However, they did not have the appropriate screen; hence, Nekudot de SAG ran the danger of receiving the light for their own pleasure. To avert this, Malchut, which had made TA, rose to Tifferet (i.e., Bina de Guf), thus cutting the vessels of reception off from the vessels of bestowal. Now the Nekudot de SAG will not be able to receive delight for their own sake. This is the Tzimtzum Bet.
There are the ten Sefirot KaHaB, HaGaT, and NHYM in Malchut of the world of Infinity. After TA, it is possible to use the first nine Sefirot in order to receive as much light for the Creator’s sake as the strength of the screen allows. Only Malchut cannot receive the Direct Light. It has just the Ohr Hozer (the Surrounding Light).
The Tzimtzum Bet puts forward additional conditions. Now it is impossible to receive the Ohr Hochma, even for the sake of the Creator. Malchut can only give, receiving the Ohr Hassadim, the pleasure from the equivalence of its properties with those of the Creator. If a ban is imposed on two or three desires, a Zivug de Aka’a is not made on them. They are not taken into account but remain unused.
Let us review the interaction between the qualities of judgment and mercy. During the rise of Malchut to Bina, the latter was restricted. How do we know that Malchut received so-called sweetening (the quality of mercy)? Is not the purpose of this action to provide Malchut (Din) with the qualities of mercy, and not vice versa, to give Bina (mercy) the property of judgment?
To answer this question, let us give an example that demonstrates how Malchut received the sweetening by way of TB.
The sages said: “In the beginning, the Creator thought to create the world by the quality of judgment, but saw that it cannot exist, and added the property of mercy”. That world is Malchut, which restricted itself (the expression of the quality of judgment). Nevertheless, there are always Sefirot in each Partzuf, although Malchut made the Restriction on itself. Malchut does not yet have a complete Partzuf. However, the Creator’s desire is to make it a full Partzuf so that it will receive the direct Light into its Kelim as before the Restriction.
We have learned that the place for such correction is Malchut de ZA of the world of Atzilut. Then it separates from ZA and becomes an independent Partzuf - Malchut of the world of Atzilut. As in all the other Partzufim, Malchut ascended to Bina in ZA, i.e., its Malchut rose to its ZA called “Chazeh”. NHY fell into the power of Malchut from the Chazeh and downwards. It turns out that, owing to the rise of Malchut to Bina, ZA restricted itself; i.e., it does not use all of its ten Sefirot, but only down to the Chazeh (Bina de Guf).
Then, thanks to a Zivug AB-SAG, TB was cancelled and Malchut returned to its place. The Kelim NHY were purified, so ZA can use them again. Here we see something quite new! Since nothing disappears in the spiritual world, we find that Malchut is still up with NHY under its power. However, by canceling the TB, the Zivug AB-SAG does not lower Malchut.
Therefore, Malchut acquired the Kelim de NHY, thanks to the Gadlut de ZA, and included them in itself. These Kelim refer to the Direct Light, called “sparks of the 'desire to bestow'”. Although they have no connection with Malchut, these vessels fell into it (the 'desire to receive' for itself), so now it is able to bestow.
These NHY split into nine parts, joined Malchut in its upper position and formed the Partzuf Malchut. Now we see that, if it were not for TB, Malchut would have been totally unable to build its own Partzuf.
A calculation is made in the Rosh that only the first three Sefirot are the vessels of reception and can therefore be used. The lower, receiving vessels, i.e., Sefirot from Malchut up to the middle of Tifferet, cannot be used. A Zivug de Haka’a occurs only from mid -Tifferet and above. A similar action takes place in the Guf: I can use only Sefirot from Keter to mid -Tifferet. The rest of the desires remain empty. This is TB. It indicates that it is only possible to give for the Creator’s sake, but not to receive.
The Masach de Rosh rose from the Peh to the Nikvey Eynaim; now only the vessels of bestowal above the screen can be used. There is no screen on the receiving desires, but it is possible to prevent these desires from receiving selfishly. They are just neutralized, ignored; only the desires of bestowal are worked with. The state of the Partzuf working only with the desires of bestowal is called “Katnut” (small state), since it uses only the giving vessels.
The state, when the Partzuf, having acquired anti-egoistic powers, will be able to receive the light in its vessels of reception and work with all ten desires, is called “Gadlut” (big state). Here a question arises: how can the tenth desire – Malchut, receive? Was it not impossible even before TB? It can be done with the help of the AHP de Aliyah and “the tree lines”. But we will discuss this later.
Only the giving vessels (GE) are above the screen; below it are the vessels of reception (AHP), with which it does not work while in the state of Katnut. The GE de Rosh fills the GE de Toch, while no part of the AHP goes into the AHP de Toch.
Our body is designed in the image and likeness of the spiritual Partzuf. There is a dividing line – the diaphragm – which separates the respiratory system from the digestive. The respiratory system corresponds to the giving vessels, the digestive – to the vessels of reception.
Therefore, the letter Alef, the first one in the Hebrew alphabet, consists of a slanting line – diaphragm – above which the upper letter Yud represents GE, and the lower – AHP. In fact, it is only after the TB the creation takes a definite form. Hence the letter Alef embodies the beginning of this process.
When desires appear in man, he decides which of them he can or cannot use. This means that the screen is being created in him, and he starts working with it. What does it mean to wish to bestow without receiving anything in return. This is Bina, the Behina Bet.
It says it does not want to receive anything, since it understands that pleasure distances it from the Creator. It prefers not to receive at all in order to be closer to Him. It enjoys giving. We can receive pleasure either from reception or from giving, which is in fact also a kind of reception. It enjoys being close to the Creator.
The Partzuf SAG does not receive anything either. Then why does it have a Rosh, Toch, and a Sof? Why does it make a Zivug de Haka’a? On the face of it, only the Ohr Hassadim has to spread inside it. Yet it is not so. The Ohr Hassadim is an enormous pleasure of being similar to the Creator, from closeness to Him, from sharing the information that is in Him.
One gets to know His thoughts, feelings, attain whatever is in Him; one reaches the same level. It brings tremendous delight, which must also be provided with the screen, so that it would be felt in an altruistic way.
SAG cannot receive all the pleasures, hence it makes a Zivug in the Rosh and has the Toch; the Sof, however, cannot be filled.
Actually, the creation cannot have the vessels of bestowal. The creation is Malchut after the TA, i.e., the vessel of reception. This Malchut places the screen of this or that power and acts accordingly as Keter, Hochma, Bina, ZA, or Malchut. So, a part of these vessels of reception, that is Keter, Hochma, and Gar de Bina, which are equipped with the appropriate screen, can be used as the vessels of bestowal.
If the pure bestowal (this is only the Creator) existed, the creation would not be able to feel it at all, since it can only feel something that enters it. The upper Partzuf always gives birth to the lower one because it retains the Reshimot. The light filled Malchut of the World of Infinity and transferred all its powers and properties to it. Because of this, Malchut passionately desires to be like it and is ready to sacrifice everything to expel the light and to remain empty.
The strength of this desire drives the entire creation from the beginning to the very end – the Gmar Tikkun. All that happens to the creation (Malchut’s desire to correct itself and become similar to the Creator) finds its reflection after the TA. In addition, Malchut has strength for that, since it was filled with the light that passed it its properties.
The higher state fully determines and gives rise to the lower, which is itself on a lower level. For instance, what is the difference between Galgalta and AB? It consists in the fact that AB works for the Creator with less power. Nevertheless, both of them use the egoistic Kelim for His sake.
The SAG is already unable to do that, for its screen is weaker than that of AB; like Bina, it can only refuse to receive anything. By receiving nothing, ignoring its receiving vessels, it can fill with the Ohr Hassadim those desires that no other Partzufim could. As was stated, there was no Tzimtzum on the Ohr Hassadim; hence, the Partzuf SAG can descend under the Tabur.
Then it creates the world of Nikudim and afterwards – the world of Atzilut. Bina, SAG, is the first and only desire of the creation that sets everything in motion. The Behinat Shoresh is the Creator’s 'desire to bestow' delight upon the created beings. The Behina Alef is the creation created by the Creator. Only the Behina Bet, Bina, is the creation’s reaction, its desire to be like Him. Henceforth, this property of Bina determines the direction of the entire creation’s evolution, right up to the Final Correction.
SAG spread as the Nekudot both above the Tabur de Galgalta and below it. The Partzufim MA Elion and BON Elion emerged from the Reshimot de SAG above the Tabur. The SAG makes a Zivug on the Reshimot that rose from under the Tabur de Galgalta and creates a Partzuf called the world of Nikudim. The SAG was imbued with the desires Dalet/Gimel under the Tabur and wished to fill them.
Imagine that you have both the desire to give and to receive. Generally speaking, the creation does not have the altruistic desires to give; it was created out of pure egoism, the desire to receive pleasure. However, it is possible to enjoy the reception of the Ohr Hochma, i.e., directly receiving delight (the Creator’s light), and the reception of the light of Hassadim, i.e., enjoying the similarity of one’s properties to those of the Creator. We therefore define two desires of the creation: to receive and to give. Actually, the Creator created only one desire – to receive.
When man works only with his 'desire to give', he restricts all his egoistic desires and is in the state of Katnut. How can this state be called forth? If all man’s egoistic desires are bigger than his screen, there is nothing else for him to do but to refrain from using them as the vessels of reception. All of us are in such a state. The only thing we can do is not activate all our egoistic desires, ignore them. This state is called “Ubar” (embryo).
Malchut is the 'desire to receive' for the sake of reception, a purely egoistic desire. If all man’s desires are imbued only with this intention, it means that Malchut rose to Bina, i.e., it rules over all its desires from Bina and below it. This is the TB.
We cannot correct independently such desires in ourselves. The only thing we can do is to work in a group under the guidance of a Teacher and study authentic, reliable sources of Kabbalistic knowledge. By introducing necessary efforts into such studies, we can attract the Creator’s light, His influence, His sensation, all of which will help us to acquire anti-egoistic power, i.e., the screen.
As much as we can withstand our egoism, we will be able to feel the Creator; we will acquire the intention to work for His sake. The law states that when the smaller Partzuf begins to feel the higher one, it acquires the desire, the intention, to do everything for it.
If we still lack such desire, it is only because we cannot feel the higher Partzuf. The Creator conceals Himself from us, since egoism rules over us, suppresses altruism, and makes us feel our independence. However, when He is revealed, we will instantly become His slaves. To transform some of my qualities, I primarily need to realize they are harmful to me, and then ask the Creator to make them altruistic. This process is called “the realization of evil”. All our studies are based on it.
We are either slaves of our own egoism or the Creator’s slaves. The main thing is to understand what is preferable. Freedom consists in the ability independently to choose one or the other. The sensations of suffering determine man’s behavior. The Creator provided a mother with the desire to nurture her child and to do everything for it. To some people, He gives the ability to feel the sufferings of others. Nevertheless, overall, everyone suffers from being unable to satisfy his egoistic desires.
61) It is necessary to understand that, since the 10 Sefirot of the world of the Nikudim and MA of the world of AK emerged from Nikvey Eynaim de SAG (the boundary between the “giving” and “receiving” vessels – Gar and Zat de Bina), they had to dress SAG from Peh de Rosh and below. This is similar to the way all previous Partzufim emerged – each lower Partzuf dresses onto the upper one from the Peh de Rosh and downwards.
62) The fact is that when the Partzuf SAG emerged, as did AB, it ended above the Tabur de Galgalta, because it could not descend below the Tabur, where Behina Dalet de Galgalta rules as the ten Sefirot de Sium. The Partzufim AB and SAG have nothing to do with the Behina Dalet.
But when, after the weakening of the Masach, the Nekudot de SAG began to emerge from the Bet de Aviut and the Gimel de Hitlabshut to the Alef de Aviut and the Bet de Hitlabshut and the Ta’amim de SAG disappeared, then the level of the Nekudot de VAK (six Sefirot) appeared, i.e., ZA without the first three Sefirot. There is no Ohr Hochma there, only the Ohr Hassadim.
This state completely corresponds to the property of the ten Sefirot de Sium below the Tabur, which are also in the state of VAK. We know that the equivalence of properties in the spiritual world unites them into one. Therefore, the Nekudot de SAG descended under the Tabur and merged with ZON (ZA and Malchut) of the world of AK.
We should remember, that the “Nekudot de SAG” do not refer to Bina, which does not wish to receive the Ohr Hochma. All we speak about is no more than Malchut! Malchut is called “Bina”, since it knows that it will not be able to withstand the pleasure of the Ohr Hochma; hence it does not want to subject itself to temptation; it is not interested in the light of Hochma, only in the light of Hassadim.
Let us examine the notion “raising MAN”. MAN stands for “Mey Nukvin”, the plural of the words Maim (water) and Nukvin (female). Before merging, Bina and Behina Dalet existed separately. When Bina descended under the Tabur, it was mixed with Malchut; now there are two kinds of Bina: Bina de Bina and Bina included in Malchut. There are also two kinds of Malchut: Malchut de Malchut and Malchut included in Bina.
Bina is known as Maim (water) and the plural of two Malchut – Nukvin – together form “Mey Nukvin”. This hints to the fact that, beginning from this moment on, with each raising of MAN, Malchut must be sweetened by Bina. Pure Malchut is not called MAN, but the Masach or “the property of judgment”.
Many things in this paragraph raise questions, but the Baal HaSulam did not provide all the answers. That was never his goal; he always gave his disciples an opportunity to make an effort to find the required answer.
Our work is in the field of the application of necessary efforts; not in the means to understand the spiritual worlds. Understanding comes only in the measure of our ability to feel the Creator. When man’s property is similar to the property of the Creator, it turns into the spiritual vessel of reception, with the help of which man can sense spiritual information.
The Creator reveals Himself only after man applies a sufficient quantity and quality of efforts. If you simply memorize the text, and remember that Nekudot de SAG descends under the Tabur and mixes with NHYM de Galgalta, it will be enough for your further advancement. The facts must be rooted well in your head. This information does not vanish with biological death.
63) However, we must understand that there is a significant distinction between the Nekudot de SAG and the NHYM de Galgalta. The Nekudot de SAG have the Behina Bet de Aviut and are totally unconnected with the Behina Dalet, which is below the Tabur, although both of them are on the level of ZA, but with a different degree of the Aviut.
The fact is that the Aviut does not show in the Partzuf when it is filled with the light that overwhelms the vessel (the desire). However, after the light exits the Partzuf, the necessary Aviut becomes obvious in it. This allows the Nekudot de SAG to descend under the Tabur and be mixed with the NHYM de Galgalta. This led to TB and the formation of a new Sium in the position of Bina de Guf ofthe Partzuf. The place of the Zivug also changed; Malchut moved from the Peh de Rosh to the Nikvey Eynaim.
It is written that there is a similarity of properties between the Nekudot de SAG and the ZON de AK, since both of them make up the Partzuf VAK (Katnut). The level of the Partzuf SAG is Bet-Alef, which is defined as VAK. However, the ZON de AK are VAK due to a different reason. It is not according to their height, which is Dalet-Gimel, but because they are under the Tabur – the ten Sefirot of Sium de Partzuf. So what is the similarity between these Partzufim?
The Partzuf Galgalta is called “inner AK”; it has the inner HaVaYaH (the unutterable four-letter name of the Creator – Yud, Hey, Vav, Hey – the base of any Kli). This means that it is divided according to a certain order, regardless of the height of the Partzuf.
The head is called Keter and is Kotzo (the beginning) of the letter Yud. From the Peh to the Chazeh is Hochma, the Yud of the name HaVaYaH; from the Chazeh to the Tabur is Bina, the first Hey of HaVaYaH; from the Tabur downwards are MA and BON, the letters Vav and Hey of the name HaVaYaH; they are VAK. According to this order, it turns out that their height is the same, i.e., both of them are VAK and have the light of Hassadim with the luminescence of Hochma; not, however, because they are Vav and Hey, but because these are the ten Sefirot of Sium de Partzuf.
64) It turns out that the source of the interaction between Malchut and Bina (TB) became apparent only below the Tabur of the world of AK, when the Partzuf Nekudot de SAG spread there. Hence, the ten Sefirot of the world of the Nikudim that emerged according to the laws of TB could not spread above the Tabur de AK, because nothing can manifest above its source, its root. Since TB rules from the Tabur and below it, the world of Nikudim was bound to spread there as well.
As in all the other Partzufim affected by the impact between the Inner and the Surrounding Lights, the screen of the Partzuf SAG began losing strength and rising to the Peh de Rosh. Because of this intermediate state, the Partzuf Nekudot de SAG began to take form. It has the Reshimot Bet/Bet, i.e., constitutes pure Bina. Hence, it can spread anywhere, including under the Tabur of Galgalta, and fill the desires that the previous Partzufim could not.
The Nekudot de SAG can use their desires in a way that neither the Galgalta (it used only 20% for the Creator’s sake above the Tabur, restricting the remaining desires, NHYM, under the Tabur de Galgalta), nor SAG could.
The SAG could not receive for the Creator’s sake at all. It can only bestow without receiving anything. If it starts receiving, the reception will be egoistic. It has no screen on its egoistic desires.
Why does the SAG not immediately descend under the Tabur? It is because the SAG has Gimel de Hitlabshut, a slight luminescence of the Ohr Hochma, which does not allow it to descend under the Tabur. When the Masach rises to the Peh de Rosh and the Gimel de Hitlabshut disappears, leaving only the Bet de Hitlabshut (pure Bina without Ohr Hochma), the Nekudot de SAG can descend under the Tabur, refuse to receive anything in their Kelim and wish to enjoy giving, i.e., receive the Ohr Hassadim. This is the work of pure Bina.
When it descends under the Tabur, the SAG encounters desires that it cannot resist. The Galgalta and AB also refuse to receive anything under the Tabur, but in addition to the Ohr Hassadim there was some luminescence of the Ohr Hochma, which they received in their Kelim above the Tabur for the Creator’s sake.
The Nekudot de SAG, which by nature do not want to receive anything and by their structure are similar to the NHYM de Galgalta, begins to mix with them. However, seeing the luminescence of the Ohr Hochma, which brings enormous pleasure, they suddenly 'desire to receive' that delight, although they have no screen for it; hence, they are totally unfit to receive.
The law of TA instantly snaps into action, preventing the light from entering the egoistic vessels. As a result, the light disappears from them, and Malchut of the World of Infinity rises to Bina and restricts the reception of the light in the receiving vessels. This is how the Tzimtzum Bet (the Second Restriction, TB) takes place.
Even the SAG could not use its egoistic vessels for the Creator’s sake. More, the subsequent Partzufim, MA and BON, which do not have the appropriate screen, will not be able to receive anything for the sake of the Creator.
The Tzimtzum Bet makes the use of the egoistic Kelim impossible. They are forbidden to be used and must be isolated. Only the altruistic Kelim are worked with. When such information rises to the Rosh de SAG, the structure of the future Partzuf is planned there in advance, taking into consideration the Tzimtzum Bet. Then a Zivug is made, not in the Peh de Rosh, but in the Nikvey Eynaim. From this point and above there are only the desires of bestowal.
The same calculation must be made in the Guf of the Partzuf, where the light can enter only the vessels of KaHaB HaGaT, i.e., up to the middle of Tifferet. In fact, in the Rosh and in the Guf, the same 10 Sefirot remain; only the level on which they are used changes. This means that each Sefira – Keter, Hochma, Bina etc. – is used not up to 100%, but only up to 60%. Now, we say that a Zivug is made only in GE, KaHaB HaGaT. However, these are mere terms.
It is possible to use the AHP, i.e., the vessels of reception, only if they are referred to as the vessels of bestowal, “raising” them above the boundary between the receiving and the giving vessels, i.e. the Parsa. However, despite the fact that the AHP are now considered as vessels of bestowal and fit to receive only the Ohr Hassadim, the ascended AHP naturally and automatically attract a slight luminescence of the Ohr Hochma. This process is called the “AHP de Aliyah” – the ascent of egoistic desires; in other words, they achieve their correction by merging with the upper Partzuf.
The Masach that stands at the Peh de Rosh of the Galgalta had the Aviut Dalet and made a Zivug on all the desires. However, only 20 % of each of them is used for the Creator, while 80 % do not take part in the reception for the Creator’s sake. The anti-egoistic force in the screen is not sufficient for them. Only altruistic vessels placed above the Nikvey Eynaim are used in the Nekudot de SAG after the Tzimtzum Bet, because they have the 'desire to give' for the sake of bestowal.
The entire universe represents one cause-and-effect chain that began from the first state when Malchut of the World of Infinity was completely filled with the light and up to its final correction when it will be filled with the light again. This process is controlled with the help of the Reshimot. Starting from the World of Infinity, Malchut gradually sorts out all its delights and builds a screen on them. It then leaves Reshimot from each of the previous states, up to its final correction.
The Reshimot alone determine the birth of the next Partzuf from the previous one. It is just this information about the past that provides the possibility to work with the screen. Only the light that filled the previous Partzuf can give to the next Partzuf the information about the pleasure and desires that were in it, and then pass them on to the next. Otherwise, there would be no idea about the light or the pleasure. The Reshimot in the Partzuf make it desire, seek, and move towards something new. We merely follow the instructions of our Reshimot.
There are no concepts such as 'was', 'is', or 'will be' existing separately in the spiritual world. These three concepts are already included in each new spiritual state. The Reshimo is a state in which I exist, but it shines from afar, attracting me from the future, arousing the desire to reach it. This light, which was inside the vessel, left and is now shining upon it from outside.
There are many kinds of Reshimot; they are reminders of what was inside each Partzuf. Unlike Reshimot, the Ohr Makif is the light that has not yet entered the vessel, but is shining upon it from outside. After the expulsion of the light from each Partzuf, lots of spiritual information remains around it. Meanwhile, we need only a tiny picture of the creation, some clear idea of the spiritual worlds. Everything around is in the state of absolute peace.
Although one must try to read what is written with understanding, a person should not take it as an assessment of his state: where he is now, where he is going, what he should do. Only the quantity and quality of efforts can be the criterion, for only they promote spiritual growth. Only your efforts can reveal the Creator, not your knowledge. Nevertheless, knowledge is also necessary, though minimal.
If you understand that your work, family, children and, of course, the studies are needed for achieving only one Goal – revealing the Creator – all these are counted as your efforts. Whatever you do in life, whatever you study, everything must remind you about the Purpose of the creation. This leads accordingly to the accumulation of efforts that reach the necessary result.