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 the Peh 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 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 BehinaDalet, being the root of man’s spiritual body, would have been below the Sium of 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.
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.
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.
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).
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.
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 Taburde 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 deVAK (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.
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 of the Partzuf. The place of the Zivug also changed; Malchut moved from the Peh de Rosh to the Nikvey Eynaim.
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.