1) Rabbi Hanania ben Akashia said, “The Creator wished to reward Israel, so He gave them the Torah and the Commandments...” In Hebrew “to award” (“Lizkot”) is similar to the word “to purify” (“Lezakot”). Midrash “Bereshit Rabbah” says, “The Commandments are given only to purify Israel with their help”. Here two questions arise:
    -What is the privilege that the Creator awarded to Israel?
    -What is this “impurity” and “coarseness” that is in us and from which we have to purify ourselves with the help of the Torah and the Commandments?
These matters have been discussed in my books “Panim Meirot uMasbirot” and “The Study of the Ten Sefirot”. Let us review them briefly.

The Creator’s intention was to give pleasure to created beings. For this, He prepared an enormous desire in the souls to receive this pleasure contained in the shefa (the abundance which the Creator wants to bestow upon us). the 'desire to receive' is a vessel for the reception of the delight contained in the shefa.

The greater the 'desire to receive', the more pleasure enters the vessel. These two notions interconnect in such a way that it is impossible to separate them.

It is only possible to point out that the pleasure refers to the shefa (i.e., to the Creator) while the 'desire to receive' refers to the Creation.

Both of these notions come directly from the Creator and are included in the Thought of Creation. While the abundance descends directly from the Creator, the 'desire to receive' it, also included in the shefa, is the root, the source of created beings.

The 'desire to receive' is something essentially new, something that never existed before, because there is no trace of 'desire to receive' in the Creator. It turns out that the 'desire to receive' is the essence of the creation, from beginning to end, the only “material” the creation is made of. All of the various created beings are merely different “portions” of the 'desire to receive'. Moreover, all events that happen to them are the changes that happen to this 'desire to receive'.

Everything that fills the created beings and satisfies their 'desire to receive' comes directly from the Creator. Therefore, everything that exists around us actually comes out of the Creator, either directly as abundance, or indirectly as, for example, the 'desire to receive', that does not exist in the Creator Himself, but was created by Him for delighting His creatures.

2) Therefore, the 'desire to receive' in all its variety was included in the Thought of Creation from the very beginning. It was inseparably linked to the delight that the Creator prepared for us. the 'desire to receive' is a vessel, while the shefa is the light that fills the vessel. These lights and vessels are the only components of the spiritual worlds. They are inseparably connected to one another. Together they descend from above, level by level.

The farther away from the Creator these levels are, the greater and coarser the 'desire to receive' becomes. On the other hand, the greater and coarser the 'desire to receive' becomes, the more remote it is from the Creator. This happens until it comes to the lowest point where the 'desire to receive' reaches its maximum size. This condition is desirable and necessary for the beginning of the ascension toward the correction.

This place is called “the world of Assiya”. In this world the 'desire to receive' is defined as “man’s body”, while the light is called “man’s life”. The difference between the upper worlds and this world (Olam Hazeh) is that in the upper worlds the 'desire to receive' is not yet coarse enough, and is not yet separated completely from the light. In our world, the 'desire to receive' reaches its final development and receives completely separated from the light.

3) The above-mentioned descending order of the development of the 'desire to receive' is divided into four levels (Behinot). This order is encoded in the mystery of the Creator’s Name. The Universe submits to the order of these four letters, HaVaYaH (Yud-Hey-Vav-Hey). These letters correspond to the ten Sefirot: Hochma, Bina, Tifferet (or Zeir Anpin), Malchut and their root. Why are there ten? It is because the Sefira Tifferet includes 6 Sefirot: Hesed, Gvurah, Tifferet, Netzah, Hod and Yesod.

The root of all these Sefirot is called Keter, but often it is not included in the Sefirot count; hence, one says HuB-TuM. These four Behinot correspond to the four worlds: Atzilut, Beria, Yetzira, and Assiya. The world of Assiya also includes this world (“Olam Hazeh”). There is no single created being in this world whose root is not in the world of Infinity, in the plan of the creation. The plan of the creation is the Creator’s desire to please all the created beings.

It includes both the light and the vessel. The light comes directly from the Creator, while the desire to receive pleasure was created by the Creator anew out of nothing. For the 'desire to receive' to reach its final development, it must pass together with the light through the four worlds of Atzilut, Beria, Yetzira, and Assiya (ABYA). Then the development of the creation is completed with the creation in it of the light and the vessel, called “the body” and “the light of Life”.

4) The necessity to develop the 'desire to receive' on four levels (Behinot) through the four worlds of ABYA is caused by the existing rule, according to which only the spreading of the light followed by its subsequent expulsion make the vessel fit for use.

An explanation: when the vessel is filled with the light, they are inseparably connected. The vessel is in fact non-existent; it abolishes itself as the flame of a candle disappears in the flame of a torch.

The desire is satisfied, so it ceases to exist. It can reappear only after the light exits from it, stops filling it. The reason for this self-annihilation of the vessel lies in its total contrast with the light. The light comes directly from the Creator’s essence, from the Thought of Creation. This light is a 'desire to bestow' and has nothing to do with a 'desire to receive'. The vessel is absolutely opposite to it; it is a huge 'desire to receive' the light.

The vessel is a root, a source of something very new, non-existent before the creation. The vessel has no 'desire to give'. Since the light and the vessel are inseparably connected, the 'desire to receive' is annulled by the light. The vessel acquires a certain form only after the expulsion of the light from it. Only then, the vessel starts craving for the light. This passionate desire determines the necessary form of 'his 'desire to receive'. When the light reenters the vessel, they become two separate objects – the vessel and the light, or body and life. Take a good note of it, because these are most profound notions.

5) As stated above, the creation develops according to four phases, Behinot, encoded in the name HaVaYaH and called Hochma, Bina, Tifferet and Malchut. Behina Alef (1) is called “Hochma”, which contains both the light and the vessel made of the 'desire to receive'. This vessel contains the entire light called Ohr Hochma (the light of wisdom) Ohr Haya (the light of life), because it is the entire light of life inside the creation.

Nevertheless, Behina Alef is still regarded as the light and the vessel in it has not manifested yet, existing potentially. It is still inseparably connected with the light in the state of self-abolishment. Afterwards, Behina Bet (2) comes into being, because by the end of its development Hochma wished to acquire the equivalence of properties with the light that is inside it. The 'desire to bestow' upon the Creator has awakened in it.

The nature of the light is a pure 'desire to give'. As an answer to the awakening of that desire, the Creator sent a new and different light called “Ohr Hassadim” (the light of mercy). Hence, Behina Alef almost completely got rid of Ohr Hochma, given by the Creator. Ohr Hochma may only be present in the proper vessel, i.e., the 'desire to receive'. Both the light and the vessel in Behina Bet are totally different from those in Behina Alef, since the vessel in Behina Bet is the 'desire to bestow' and the light is Ohr Hassadim. Ohr Hassadim is the pleasure of being like the Creator.

The 'desire to bestow' leads to the equivalence of properties with the Creator that, in the spiritual worlds, leads to merging with him. Then Behina Gimel emerges. After the light inside the creation passes to the level of Ohr Hassadim in the almost complete absence of Ohr Hochma ( as we know Ohr Hochma is the principal life force in the creation), Behina Bet felt its deficiency. At the end of its development, it attracted a portion of the Ohr Hochma so that it could start shining inside its Ohr Hassadim.

It turns out that this awakened desire leads to a situation where Behina Dalet feels the passionate desire that Behina Alef had. Moreover, now, after expelling the light once, the creation knows how bad it feels, so it desires this light much more than at the earlier stage of Behina Alef.

Therefore, the emanation of the light and its subsequent expulsion create a vessel. If the vessel now receives the light again, it will precede the light. Therefore, the Behina Dalet is a final phase in the creation of the vessel called Malchut.

6) The four above-mentioned phases correspond to the ten Sefirot of which every created being consists. These four phases correspond to the four worlds of ABYA, which include the entire Universe, and all the details existing in reality. Behina Alef is called Hochma, or the world of Atzilut. Behina Bet is called Bina, or the world of Beria. Behina Gimel is called Tifferet, or the world of Yetzira. Behina Dalet is called Malchut, or the world of Assiya.

Now let us understand the nature of these four Behinot existing in every soul. Each soul (Neshama) originates in the world of Infinity and descends to the world of Atzilut, acquiring the properties of Behina Alef there. In the world of Atzilut, it is not yet called “Neshama”, for this name points to a certain degree of separation from the Creator that leads to a fall from the level of Infinity, from a state of complete unity with the Creator, and acquires some “independence”. However, it is not yet a completely formed vessel, so nothing separates it from the Creator’s Essence thus far.

As we already know, while in Behina Alef, the vessel is not yet such, for at this stage it annuls itself as regards the light. Hence, in the world of Atzilut, everything is said to be still absolutely Divine – “He is one and His Name is one”. Even the souls of other creatures passing through this world merge with the Creator.

7) Behina Bet rules in the world of Beria; i.e., its vessel is the 'desire to bestow'. Consequently, when the soul arrives in the world of Beria, it reaches this stage of the vessel’s development, is already called “Neshama”. This means it separated from the Creator’s Essence and acquired a certain degree of independence. Nevertheless, this vessel is still very “pure”, “transparent”, i.e., very close in its properties to the Creator. Thus, it is regarded as being completely spiritual.

8) Behina Gimel rules in the world of Yetzira; it contains a certain amount of the 'desire to receive'. Therefore, when the soul comes to the world of Yetzira, reaches this stage of the vessel’s development, there exits the state of “Neshama”, and is now called “Ruach”. This vessel already possesses certain Aviut, i.e., some portion of the 'desire to receive'. It is nevertheless still considered as spiritual, since this quantity and quality of the 'desire to receive' is insufficient to be completely separated in its properties from the Creator’s Essence. A complete separation from the Creator’s Essence is a body, which is now fully and clearly “independent”.

9) Behina Dalet rules in the world of Assiya; it is the final stage of the vessel’s development. At this level, the 'desire to receive' reaches the peak of its evolution. The vessel turns into a body totally separated from the Creator’s Essence. The light inside Behina Dalet is called “Nefesh”. This name points to the lack of independent movement in this type of the light. In addition, remember that nothing exists in the Universe that does not consist of its own ABYA (four Behinot).

10) The Nefesh, the light of life installed in the body, comes directly from the Creator’s Essence. Passing through the four worlds of ABYA, it gradually moves away from the Creator until it acquires a vessel, a body assigned to it. Only then is the vessel considered as completely formed. At this stage of the vessel’s development, the light inside it is so small that its source cannot be felt, i.e., the creation (the vessel) stops felling the Creator.

However, with the help of the Torah and the Commandments with the intention to bestow delight upon the Creator, the creation can purify its vessel called the body, and receive all the light prepared for it by the Creator in the Thought of Creation. That is what Rabbi Hanania ben Akashia meant by saying, “The Creator wished to reward Israel, so He gave them the Torah and the Commandments...”

11) Now we can understand the difference between the spiritual and the material. If the 'desire to receive' has reached its final development, i.e., achieved the stage of Behina Dalet, it is called “material” and belongs to our world (Olam Hazeh). If the 'desire to receive' has not yet reached its final development, then such a desire is considered spiritual and corresponds to the four worlds of ABYA, which are above the level of our world.

You should understand that all ascents and descents in the upper worlds are not by any means movements in some imaginary space, but are merely changes in the magnitude of the 'desire to receive'. The object most remote from Behina Dalet is in the highest point. The closer an object is to Behina Dalet, the lower is its level.

12) One should understand that the essence of each vessel and the entire Creation is only the 'desire to receive'. Nothing outside the framework of this desire has anything to do with the creation, but refers to the Creator. Then why do we regard the 'desire to receive' as something coarse, disgusting and requiring correction? We are instructed to “purify” it with the help of the Torah and the Commandments; otherwise, we will not be able to achieve the ultimate purpose of the Creation.

13) As all material objects are separated from one another by distance in space, spiritual objects are also separated from one another due to the difference in their inner properties. Something like this can be seen in our world. For example, two men have similar views, sympathize with one another, and no distance can influence the empathy between them. On the contrary, when their views are very different, they hate one another and no proximity can unite them.

Therefore, the similarity of views draws people together, while the differences separate them. If one person’s nature is absolutely opposite to the nature of the other, these people are as remote from one another as East is from West. The same occurs in the spiritual worlds: moving away, rapprochement, merging – all these processes happen only according to the difference or resemblance between the inner properties of the spiritual objects. The difference in properties separates them, while their similarity brings them closer.

The 'desire to receive' is the principal element of the creation; this is the vessel necessary for the realization of the Purpose included in the Thought of the Creation. This is the desire that separates the creation from the Creator. The Creator is the absolute 'desire to bestow'; He does not have a trace of the 'desire to receive'. It is impossible to imagine a greater contrast than this: between the Creator and the creation, between the 'desire to bestow' and the 'desire to receive'.

14) In order to save the creation from such remoteness from the Creator, the Tzimtzum Alef (the First Restriction) took place and separated Behina Dalet from the spiritual objects. This happened in such a way that the 'desire to receive' turned into a space void of the light. After the Tzimtzum Alef, all the spiritual objects have a screen on their vessel-Malchut in order to avoid receiving the light inside Behina Dalet.

The moment the Upper Light tries to enter the creation, the screen pushes it away. This process is called a Stroke (Haka’a) between the Upper Light and the screen. Because of this blow, the Reflected Light rises and dresses the 10 Sefirot of the Upper Light. The Reflected Light, dressed on the Upper Light, is becoming a vessel instead of Behina Dalet.

After this, Malchut expands in accordance with the height of the Reflected Light, then spreads downwards, thus letting the light get inside. one says that the Upper Light dresses onto the Reflected Light. This is called the “Rosh” (head) and the “Guf” (body) of each level. The Stroke Contact of the Upper Light with the screen causes the lifting of the Reflected Light. The Reflected Light dresses onto the 10 Sefirot of the Upper Light, thus forming the 10 Sefirot de Rosh.

The 10 Sefirot de Rosh are not the real vessels yet; they only pass for their roots. It is only after Malchut, with the Reflected Light, spreads downwards, that the Reflected Light turns into the vessels for the reception of the Upper Light. Then the lights dress into the vessels, called “the body” of this particular level. The real, complete vessels are called “the body”.

15) After the First restriction, new vessels of reception appear in place of Behina Dalet. They are formed because of a Stroke Contact between the light and the screen. However, we still need to understand how this light turned into a vessel of reception after being the light reflected from such a vessel. It turns out that the light becomes a vessel, i.e., starts playing an opposite role.

To explain the above, let us take an example from this world. Man naturally respects a 'desire to give', at the same time, he resents receiving without giving something in return. Let us suppose that a person comes to his friend’s house, and is offered a meal. Naturally, he would refuse to eat no matter how hungry he may be, because he hates to be a receiver who gives nothing in return.

His host, however, starts persuading him, making it clear that by the guest's eating his food, he would please his host immensely. When the guest feels that what the host says is true, he will consent to accept the meal, since he would not feel as a receiver anymore. Moreover, now the guest feels he is giving to the host, delighting him with his readiness to eat. It turns out that in spite of his hunger - a genuine vessel of receiving food - the guest could not even touch the delicacies until his shame was placated by the host’s persuasions.

Now we see how a new vessel for receiving the food comes to life. The gradually growing power of the host’s persuasion and the guest’s resistance finally turn reception into bestowal. The act of receiving remained unchanged; only the intention was transformed. Just the force of resistance and not hunger (the true vessel of reception) turned into the reason for accepting the treat.

16) With the help of the example of the host and the guest we can now understand what a Zivug de Haka’a (Stroke Contact) is, which results in the birth of new vessels of receiving the Upper Light instead of the Behina Dalet. The interaction takes place because the light hits the screen wishing to enter the Behina Dalet. It resembles a host who tries to convince his guest to eat. The force of the guest’s resistance is similar to the screen. As the refusal to eat turns into a new vessel, so does the Reflected Light become a vessel of receiving instead of the Behina Dalet, which played that role before the First Restriction.

However, we should keep in mind that it happens only in the spiritual objects of the worlds of ABYA, whereas in the objects related to the impure forces and to our world, the Behina Dalet continues to be a receiving vessel. Hence neither in the impure forces nor in our world is there any light, because of the difference between the properties of the Behina Dalet and those of the Creator. Therefore, the Klipot (impure forces, a 'desire to receive' the light without the screen) and sinners are called dead, since the desire to receive the light without the screen separates them from the Life of Lives, the Creator’s light.

Five Levels of Masach

17) The three basic definitions are now clear to us:

1) The Ohr is a direct emanation of the Creator’s light, while the Kli is a 'desire to receive' created by the light. The light initially contains an unexpressed 'desire to receive', but as this desire develops, the vessel (Malchut) is separated from it. Malchut is called “His Name” (Shemo) (“He and His Name are one”). The numerical value of the word “Shemo” is identical to the word “Ratzon” (desire).

2) The 10 Sefirot or the 4 worlds of ABYA correspond to the 4 Behinot (phases). They must be present in any created being. The 'desire to receive', or the Kli, “descends” from the Creator’s level through these 4 worlds and achieves its full development in our world.

3) The First Restriction (FR) and the Masach of Behina Dalet bring forth a new vessel instead of Behina Dalet. The vessel is an intention to bestow to the Creator, and is called “Ohr Hozer”. The quantity of the received light depends on the intensity of the desire.

18) We will now clarify the five Behinot of the screen according to which the size of the Kli is changed during the Stroke Contact with the Upper Light.

After the First Restriction, Behina Dalet ceases to be a receiving vessel. The Reflected Light (Ohr Hozer), which rises above the screen because of the Stroke Contact, now plays that role instead. However, Behina Dalet with its powerful 'desire to receive' has to accompany the Ohr Hozer. Without it, the Ohr Hozer is absolutely unable to be a vessel of reception.

Remember the situation between the host and his guest. The guest’s force of refusal to eat has become a receiving vessel taking on the role of hunger, which lost that function because of shame. During that refusal, receiving actually turns into an act of giving. However, we cannot say that the guest has no need for the usual vessels of receiving. Without them, he will not be able to please the host by eating his delicacies.

By way of refusal, hunger (the 'desire to receive') acquires a new form – a 'desire to receive' for the sake of bestowing to the host, the Creator. Shame has now become a merit. It turns out that the usual vessels of reception keep functioning as before, but acquire a new intention, i.e., to receive for the Creator’s sake. The coarseness of Behina Dalet, the state of being opposite to the Creator, prevents it now from being a receiving vessel.

However, thanks to the screen set in Behina Dalet, which hits and reflects the light, it takes a new form called the Ohr Hozer – the Reflected Light – while receiving turns into giving, as in the example with the host and the guest. Nevertheless, the essence of the form remains the same, because the guest would not eat without an appetite. Yet all the power of Behina Dalet’s desire to receive pleasure is included in the Ohr Hozer, making it a proper vessel.

There are two forces always present in the screen. The first is Kashiut, the force of resistance to receiving light; the second is Aviut, the force of Behina Dalet’s 'desire to receive'. Because of a Stroke Contact of Kashiut with the light, Aviut totally changes its properties, turning reception into bestowal. The two forces function in all five parts of the screen: Keter, Hochma, Bina, Tifferet, and Malchut.

19) As stated, the three first Behinot are not considered vessels yet. Only Behina Dalet is a true vessel. Since these three first Behinot are the reasons, phases preceding the creation of Behina Dalet, it adopted their properties upon completion of its development. They were somewhat imprinted in it, creating inside of Behina Dalet its own four levels of the 'desire to receive'. Everything begins with the Behina Alef, the “purest”, “weakest” 'desire to receive'. Then follows the Behina Bet, which is a bit “coarser” and has a bigger Aviut than the Behina Alef, i.e., it is a higher level of the 'desire to receive'.

Behina Gimel has an Aviut even greater than that of the Behina Bet. Finally comes the turn of the Behina Dalet, which has the largest Aviut, i.e., the greatest 'desire to receive'. Its desire reached the highest, most perfect and ultimate level. It should be pointed out that the root (Shoresh) of these four Behinot is Keter (known as the highest of all and the closest to the Creator), which also left its imprint in Behina Dalet. Thus we mentioned all five levels of the 'desire to receive' included in Behina Dalet, which are otherwise called Keter, Hochma, Bina, Tifferet and Malchut.

20) The five levels of the 'desire to receive' included in Behina Dalet are called by the names of the 10 Sefirot of the Upper Light because Behina Dalet was a vessel receiving this light before TA (“He and His Name are One”). All the worlds, the entire Universe, was included in Behina Dalet of the Direct Light (Malchut of the world of Infinity).

Each Behina contained in Malchut adopted the properties of the corresponding Behina in the 10 Sefirot of the Upper Light. Behina Shoresh of the Behina Dalet adopted the properties of Keter, “dressed in it”, one of the 10 Sefirot of the Upper Light. Behina Alef of the Behina Dalet “dressed” into the light of Hochma of the 10 Sefirot, and so on. Even after TA, when Behina Dalet ceased to be a vessel of reception, its five levels of the 'desire to receive' still bear the names of the five Sefirot: Keter, Hochma, Bina, Tifferet, and Malchut.

21) We have already learned that the screen’s material is called kashiut. It is similar to a solid body that does not allow anything to enter it. Likewise, the screen prevents the Upper Light from entering Malchut, i.e., Behina Dalet. The screen stops and reflects all the light that was destined to fill Malchut. The five Behinot of Aviut in Behina Dalet are included in the screen according to its kashiut. Hence, the screen performs five Stroke Contacts (Zivugey de Haka’a) with the light according to its five Behinot of Aviut.

The light reflected by the screen, consisting of all the five Behinot of Aviut, rises back, envelops the coming light and reaches its source, the Behina Shoresh. However, if only 4 out of 5 parts of the Aviut are present in the screen, then its Reflected Light will “see” only four portions of pleasure.

In the absence of Behinot Alef and Gimel, the 5-th and the 4-th parts of rigidity in the screen, it can reflect the Ohr Hozer only up to the level of Bina. If there is only the Behina Alef in the screen, then its Ohr Hozer is very small and can envelop the Direct Light only up to the level of Tifferet in the absence of Keter, Hochma, and Bina. If there is only the Behina Shoresh of Kashiut in the screen, then its resisting power is quite weak and the Ohr Hozer can envelop Malchut’s coming light, while the nine first Sefirot are absent.

22) The five levels (Behinot) of the 10 Sefirot of the Reflected Light emerge because of five kinds of Zivugey de Haka’a (Stroke Contact) of the Upper Light with the five levels of the screen’s Aviut. This light is not perceived or attained by anyone if there is no vessel to receive it.

These five phases emerge from five Behinot of Aviut of Behina Dalet, which were five receiving vessels of Behina Dalet before TA; they enveloped the 10 Sefirot: Keter, Hochma, Bina, Tifferet, and Malchut. After TA, these same five Behinot merge with the five Behinot of the screen, and with the help of the Reflected Light again become receiving vessels instead of the five Behinot of Behina Dalet, which played that role before TA.

Now we can understand that if the screen has all these five Behinot of Aviut, then it possesses five vessels for enveloping the 10 Sefirot, i.e., for receiving the Upper Light. If the Aviut of the Behina Dalet is absent in the screen, it has only four vessels and can receive only the four lights corresponding to Hochma, Bina, Tifferet and Malchut but cannot receive the light of Keter.

If the Aviut of Behina Gimel is absent in the screen, it has only three vessels and can receive only the three lights corresponding to Bina, Tifferet and Malchut. The lights corresponding to Keter and Hochma as well as the vessels corresponding to Behinot Gimel and Dalet are absent in it.

If the screen has only two levels of Aviut, Shoresh, and Behina Alef, it possesses only the two vessels corresponding to the lights of Tifferet and Malchut. It turns out that such a Partzuf lacks the three lights of Keter, Hochma and Bina, as well as the three vessels corresponding to Behinot Bet, Gimel, and Dalet. If the screen has only Aviut Shoresh, then it has only one vessel with only the light of Malchut (Nefesh).

The remaining lights, Keter, Hochma, Tifferet and Malchut, are absent in it. Therefore, the size of each Partzuf depends only on the screen’s Aviut (thickness). The screen with the Aviut of Behina Dalet creates a Partzuf consisting of five levels including Keter. The screen with Aviut of Behina Gimel creates a Partzuf consisting of four levels up to Hochma, and so on.

23) We need to understand why, in the absence of the vessel of Malchut, the light of Keter is missing, and why light of Hochma is missing when the vessel of Tifferet is also absent. On the face of it, everything should be the other way around. If the Aviut of the Behina Dalet is absent in the screen, then the light of Malchut (Nefesh) should be missing. If two vessels are absent –Behina Gimel and Behina Dalet- the lights of Tifferet and Malchut should also be missing.

24) The fact is that there is an inverse relationship between the lights and the vessels. First, the higher vessels emerge and start growing in the Partzuf, from Keter and down to Hochma and so on until Malchut.

Hence we call the vessels according to the order of their growth: Keter, Hochma, Bina, Tifferet and Malchut (KaHaB-TuM), from up downwards. The lights enter the Partzuf in an opposite order, first the lower ones: the lowest light – Nefesh (its place is inside Malchut), then Ruach (Zeir Anpin’s light) and so on until Yechida.

Hence we name the lights in the following order: Nefesh, Ruach, Neshama, Haya and Yechida (NaRaNHaY), from down upwards, according to the order of their coming into the Partzuf. When the Partzuf has only one vessel (this can be only Keter), the first light to enter it is not Yechida, which must be inside it, but Nefesh, the lowest light.

When two higher vessels ,Keter and Hochma, emerge in the Partzuf, then the light Ruach also enters it. The light Nefesh exits the vessel Keter and descends to the vessel Hochma, whereas the light Ruach enters the vessel Keter. When the third vessel Bina emerges in the Partzuf, the light Nefesh exits the vessel Hochma and descends to the vessel Bina, while the light Ruach descends to the vessel Hochma and the light Neshama enters the vessel Keter.

When the fourth vessel Tifferet emerges in the Partzuf, the light Haya enters it; the light Nefesh exits the vessel Bina and descends to the vessel Tifferet. While the light Ruach descends to the vessel Bina, the light Neshama enters the vessel Hochma and the light Haya enters the vessel Keter.

When the fifth vessel Malchut emerges in the Partzuf, the light Yechida enters it. All the lights are now in their places, since the light Nefesh exits the vessel Tifferet, and descends to the vessel Malchut, while the light Ruach descends to the vessel Tifferet, the light Neshama enters the vessel Bina, the light Haya enters the vessel Hochma, and the light Yechida enters the vessel Keter.

25) Until the formation of all the five Kelim in the Partzuf has been completed, their five lights are not in their places; moreover, they are arranged in an inverse order. In the absence of the Kli Malchut, the light Yechida is missing in the Partzuf. In the absence of the two vessels Malchut and Tifferet, there are no lights Yechida and Haya On the one hand, the pure vessels are born, from Keter to Malchut; on the other hand, the weaker lights (starting from Nefesh) are the first to enter them.

Since any reception of the light occurs in the purest vessels, each new light must enter the Kli Keter. As the new light enters the Kli Keter, the light that was there descends to the Kli Hochma. When there is a Masach for the vessel Hochma, Ohr Ruach enters the Kli Keter and the Ohr Nefesh descends to Hochma.

As the screen grows stronger, the following vessels are formed: Bina, Tifferet and Malchut, and the lights Neshama, Haya, and Yechida are able, one by one, to pass through Keter and fill all the vessels. All the lights enter their rightful places: Nefesh in Malchut, Ruach in Tifferet, Neshama in Bina, Haya in Hochma and Yechida in Keter.

Remember this rule about the inverse relationship between the lights and vessels, and you will always be able to distinguish whether the lights or the vessels are meant in a certain context without getting confused. We have learned about the five Behinot (levels) of the screen and how the levels of the Kli emerge one under the other in correspondence with them.

The Five Partzufim of the world Adam Kadmon

26) We clearly understand the notion of the Masach (screen), placed over the Kli Malchut (Behina Dalet) after TA, and also the five kinds of Zivugey de Haka’a that occur on this screen to create five levels of 10 Sefirot, one beneath the other. Now we shall learn about the five Partzufim of the world of Adam Kadmon (AK) that precedes the four worlds of ABYA.

We know that the Ohr Hozer that rises as a result of the Zivug de Haka’a dresses the 10 Sefirot of the Upper Light; this is sufficient only to create “the roots” of the future Kelim defined as the 10 Sefirot de Rosh.

Malchut spreads from up downwards, according to the height of the level of the 10 Sefirot de Rosh. It results in the creation of the Kelim called “Guf” (body) of the Partzuf (see p.14). Therefore, there are always two kinds of the 10 Sefirot in the Partzuf: the Rosh and the Guf.

27) As soon as the first Partzuf of the world of Adam Kadmon is born, after TA, Behina Dalet immediately stopped being a Kli for receiving the Upper Light, being thus corrected by way of the screen. The Upper Light descended to be dressed in the Kli Malchut according to its nature.

However, the screen, which positioned itself before Malchut, reflected and returned it to the Source. Because of this Stroke Contact, the Ohr Hozer ascended to the level of Keter de Ohr Elion. This Ohr Hozer has become the embryo of the vessels (“the Shorshey Kelim”) for the 10 Sefirot de Rosh of the first Partzuf of Adam Kadmon.

Afterwards, by using the power of the 10 Sefirot de Rosh, Malchut de Rosh together with Ohr Hozer expanded and spread from up downwards, thus creating inside itself 10 new Sefirot, which are true and complete Kelim. All that potentially existed in the Rosh has finally manifested and taken form in the Guf. Thus, the creation of the Rosh and the Guf of the first Partzuf of the world Adam Kadmon was completed.

28) After the above, there was one more Stroke Contact with the screen of the Kli Malchut. However, this time the Behina Dalet was absent in it. The screen now has only four vessels: Keter, Hochma, Bina, and Tifferet. Therefore, the next Partzuf of the world of Adam Kadmon, which emerged one level below the Partzuf Galgalta, on the level of Hochma, is called AB. In this case, the Ohr Hozer dresses onto the four lights of the NaRaNH while the fifth part, the Ohr Yechida, is absent.

The Behinot Dalet and Gimel are absent in the screen of the third Partzuf. Hence, it emerged one level lower than the Partzuf AB, i.e., on the level of Bina, and the lights Yechida and Haya are absent in it. It is two steps lower than the first Partzuf and only one step lower than the second. It is called Bina or SAG.

Then a Zivug de Haka’a occurred on the Masach with the Aviut Alef; thus, the Rosh and the Guf emerged on the level of Tifferet with the lights Nefesh and Ruach, whereas the lights Neshama, Haya, and Yechida are absent. There are no Kelim Dalet, Gimel, and Bet; therefore, the corresponding lights are also missing. This Partzuf is called Tifferet or MA.

The final fifth Partzuf emerged on the Aviut Shoresh with the light Nefesh. It is called Malchut or BON.

29) So we have investigated the formation of the five Partzufim of the world of Adam Kadmon called Galgalta, AB, SAG, MA and BON, where each subsequent Partzuf is one step lower than the preceding one. For example, there is no light of Yechida in the Partzuf AB, and no light of Haya in SAG (it was in AB). The light of Neshama is absent in the Partzuf MA. The level of each Partzuf depends on the thickness of the screen on which a Zivug de Haka’a is made (see p.18). However, we have not yet clarified the reason for the lessening of the screen’s thickness at the formation of a new Partzuf.

The Weakening of the Masach for the Creation of the Partzuf

30) In order to understand the development of the spiritual levels, expressed by the five degressive Partzufim of the world AK, and all levels of the five Partzufim of each of the four worlds of ABYA, down to Malchut of the world of Assiya, we have to learn properly what the thinning of Masach de Guf is. This occurs in all the Partzufim of the worlds AK, Nikudim and Atzilut (the world of Correction).

31) The fact is that any Partzuf, or even any spiritual level, has two kinds of the light: the Ohr Makif (the Surrounding Light) and the Ohr Pnimi (the Inner Light). As was made clear, in the first Partzuf of the world AK Galgalta the Surrounding Light is the light of the World of Infinity, which fills the entire Universe. After TA and emerging of Masach, the Stroke Contact (the Zivug de Haka’a) between the entire light of the World of Infinity with this Masach takes place.

The Ohr Hozer that emerged as a result of this Zivug allowed a part of the Upper Light to enter the world of Restriction (the Olam HaTzimtzum) and thus created the ten Sefirot de Rosh and the ten Sefirot de Guf, as was said in § 25.

However, the entire light did not enter the Partzuf Galgalta. Now the light of the World of Infinity does not fill the entire Universe, as was the case before TA. Now there are Rosh and Sof, i.e., while the ten Sefirot spread downwards, the light stops at the point of “this world”, in “limiting” Malchut, as said: “his feet are standing on the Mount of Olives”…

Furthermore, now there is a notion “from inside out”. Similarly to the downward spreading of the ten Sefirot Keter, Hochma, Bina, Tifferet, Malchut (KaHaB-TuM) and limiting Malchut. There also exists the spreading of the ten Sefirot KaHaB-TuM from inside out.

Here the Sefirot are called: Mocha-brain (Keter), Atzamot-bones (Hochma), Gidin-tendons (Bina), Basar-flesh (Tifferet), and Awr-skin (Malchut; “Awr” with the letter “Ayn”, not with “Alef”, i.e., “the light”). Concerning the World of Infinity, where the entire Universe was filled with the light of the Partzuf Galgalta, there is just a thin ray of light. Awr-skin (Malchut) limits the Partzuf on the outside, preventing the light from “widening” further and filling the empty space.

The amount of light (its thin ray) received in Galgalta is called “the Ohr Pnimi” (the Inner Light). The enormous amount of light of the World of Infinity, which did not enter Galgalta, remained outside. Now this light is called the Ohr Makif (the Surrounding Light). It cannot enter the Partzuf but rather surrounds it on all sides.

32) Now let us clear up what is the Ohr Makif of the world AK (or rather Galgalta), which is infinitely great and inexhaustible. It is not a question of the light of the World of Infinity being the Ohr Makif. It means that, when the Stroke Contact took place, the enormous light of the World of Infinity hit the screen of the Malchut de Rosh Galgalta. Although it wished to enter Behina Dalet, as if no TA had ever happened, the screen stopped and reflected it, preventing it from getting inside Behina Dalet (see § 14).

This Ohr Hozer has virtually become the vessel of reception of the Upper Light. However, there is a tremendous difference between the reception by Behina Dalet before TA and the reception with the help of the Masach and the Ohr Hozer after it. As we have already said, the light that entered Galgalta is just a thin ray compared to what it was before TA.

The part of the Upper Light that could not enter the Partzuf has turned into the Ohr Makif of Galgalta. There is a rule: nothing ever disappears in the spiritual world, hence the light of the World of Infinity that was meant for Behina Dalet has not vanished; it is bound to fulfill its predestination and enter Malchut, so now it starts filling the worlds AK and ABYA, albeit according to a totally different principle. Now the creation gets only that part of the light that it can receive, not for its own sake, but for the sake of the Creator.

It happens due to a large number of Stroke Contacts between the light and the Masachim of the worlds and the Partzufim, until Behina Dalet corrects itself with their help and reaches the state of absolute perfection, conceived by the Creator at the beginning of the creation.

Then the entire light of the World of Infinity will enter it; but now the creation will be the Creator’s partner in creating itself, “earning” the reception of the light. Therefore, the Stroke Contact between the light and the Masach does not lead to a disappearance or a transformation of the light.

But for the time being, before the Final Correction (the Gmar Tikkun) the light of Infinity turns into the Ohr Makif (the Surrounding Light), which means that it will have to enter this Partzuf in the future. However, for the present moment it surrounds the Partzuf and shines upon it as if from “outside”.

This outside luminescence spreads through all the worlds in the form of corrections, capable of leading Malchut to being completely filled with the light of the World of Infinity.

33) Now, the time has come to learn about the impact between the Ohr Makif and the Ohr Pnimi, which leads to a thinning of the screen and the subsequent loss of its highest level of Aviut. These two kinds of light have quite opposite properties, although the screen, positioned in Malchut's Peh de Rosh of the Partzuf, inseparably connects them.

They are in constant contradiction, leading to concussion between them. The same Zivug de Haka’a that happened on this screen, on the one hand, called forth a filling of the Partzuf with the Inner Light (the Ohr Pnimi); on the other hand, the same Zivug de Haka’a produced the Surrounding Light (the Ohr Makif). In this way, it prevented the light of Infinity from entering Behina Dalet.

34) The Ohr Pnimi and the Ohr Makif are concerned with the Masach, even though their actions are contrary to one another. According to the ability of the Masach to let a part of the Ohr Yashar that has dressed on the Ohr Hozer inside the Partzuf, it prevents the Ohr Makif from entering it. The amount of the Surrounding Light left outside the Partzuf exceeds by far the Ohr Pnimi.

The screen, with its Aviut and Kashiut, does not allow the Ohr Makif to enter the Partzuf as much as it resists the Ohr Yashar. The concussion between the Ohr Makif and the screen’s Aviut is called Bitush – the impact between the Ohr Makif and the Ohr Pnimi. This impact happens only in the Guf of the Partzuf, since that is where the reception of the light in the vessels took place; however, a considerable part of the light was left outside. In the 10 Sefirot de Rosh, this impact does not occur, for the Ohr Hozer is not yet regarded as a true vessel of reception. It only forms the Shorshey Kelim (roots, sources of the vessels).

Therefore, the light that is in them is not yet genuine Ohr Pnimi. Due to the same reason, the Ohr Makif cannot be distinguished there either. Since there is still no difference between them, there cannot be any impact in the Rosh of the Partzuf. Only after the light spreads downwards from the Peh by way of the 10 Sefirot de Guf (where the lights dress into the vessels, i.e., the 10 Sefirot of the Reflected Light), then the impact between the Ohr Pnimi and the Ohr Makif takes place.

35) This impact continues until the Ohr Makif liquidates the Aviut of Masach de Guf in the Tabur. As a result of this, the Masach de Guf starts ascending towards the screen, positioned at the Peh de Rosh, which is the root, the cause of the screen de Guf. After merging with the screen in the Peh de Rosh, the Masach of Tabur also gets involved in the Zivug de Haka’a, which is constantly taking place between the Masach in Peh de Rosh and the light. This Zivug results in the formation of a new Partzuf and the emergence of 10 new Sefirot called AB de AK or the Partzuf Hochma of the world of Adam Kadmon. In relation to the first Partzuf Galgalta-Keter, this new Partzuf is considered its result, its “son”.

36) After the Partzuf AB de AK was born and completed its development by forming the Rosh and the Guf, the process of the Bitush Ohr Pnimi be Ohr Makif resumed in it, as in the first Partzuf of AK. Its Masach de Guf (the screen of its spiritual body) gradually lost all its Aviut and merged its properties with the Masach de Rosh.

Now this Masach happens to be involved in a Zivug between the Upper Light and the screen that is positioned in the Peh de Rosh. In it the Zivug de Haka’a was renewed and gave birth to a new Partzuf at the level of Bina, which is called SAG de AK. It is considered to be the consequence of the Partzuf AB de AK, since it emerges because of a Zivug on the Masach positioned at the Peh de Rosh. The Partzufim, starting from SAG and further down, emerge according to the same principle.

37) Thus, we have made clear the consecutive emerging of the Partzufim (one under another), which happened due to the impact between the Inner and the Surrounding Lights, the (Bitush Ohr Pnimi u Makif). This impact weakens the Masach so that it loses its strength and returns to the Peh de Rosh (coincides with it in its qualities), thus getting involved in the Zivug de Haka’a constantly occurring at the Masach de Rosh.

Owing to this Zivug, a new Partzuf emerges as an offspring of the previous one. So AB is a result of the Partzuf Keter, SAG is an offshoot of AB, MA – of SAG and so on in all subsequent levels of the worlds of Nikudim and ABYA. However, we also have to understand why the Partzuf AB can only reach the level of Behina Gimel and not Dalet. SAG reaches only Behina Bet. I.e., each following Partzuf is one level lower than the previous. Why are they not all equal?

38) First, we have to understand why the Partzuf AB is regarded as the offspring of Partzuf Keter. After its birth because of the Zivug at Peh de Rosh of the Partzuf Galgalta, its height corresponds precisely to the 10 Sefirot de Guf of the Partzuf. So why is it unable to continue as part of the Partzuf Galgalta and not as an individual Partzuf, the result of the first one?

Here you should realize what an enormous difference there is between the Masach de Guf and the Masach de Rosh. There are two kinds of Malchut in the Partzuf. The first is Malchut Mizdaveget, i.e., Malchut that interacts with the Upper Light owing to its corrected intentions (Masach); the second is Malchut Mesayemet, which with the help of its screen prevents the spreading of the Upper Light into the 10 Sefirot de Guf of the Partzuf.

The distinction between them is as great as between the Creator and the creation. It is because Malchut de Rosh ,in the Stroke Contact with the Upper Light, is considered to be the Creator as regards the Guf of Partzuf. Its screen does not push away the light when it strikes. Rather, following the dressing of Ohr Hozer onto Ohr Yashar, the 10 Sefirot de Rosh emerge, allowing the light to spread downwards, until the 10 Sefirot of the Upper Light dress in the Kli de Ohr Hozer, called the Guf (body of the Partzuf).

Hence, the Masach and Malchut de Rosh are regarded as the Creator for the 10 Sefirot de Guf. However, so far there is absolutely no resisting power in this Malchut and in its Masach. It will happen thanks to Malchut and the Masach of Guf de Partzuf. Let us explain: after the 10 Sefirot spread from the Peh de Rosh downwards, they could only reach the Malchut of these 10 Sefirot, for the Upper Light cannot spread into Malchut de Guf. The Masach positioned there prevents the light from filling it; therefore, the Partzuf ends and the Behina Sof (End of Partzuf) appears there.

Since all the power of the Restriction manifests in this Masach of Malchut de Guf, the impact between the Inner and the Surrounding Lights occurs only in the Masach de Guf (the screen of the body) of the Partzuf. It restrains and repels the Ohr Makif, preventing it from shining inside the Partzuf. The Masach de Rosh does not do it, since it only attracts and dresses the light, but the resisting power is not yet apparent in it.

39) As stated above, the impacts between the Ohr Pnimi and the Ohr Makif have turned the Masach of Malchut Mesayemet into the Masach of Malchut, which makes a Zivug at Peh de Rosh. The Bitush of the Ohr Makif so weakened the restraining power of the Masach that, out of all the Aviut de Guf of Masach de Rosh, only a thin Reshimot (equal to Aviut of Masach de Rosh) remained, which led to the merging of the Masach de Guf with the Masach de Rosh. As a result, it enabled the Masach de Guf to make the same Zivug de Haka’a as the Masach de Rosh.

Out of this Zivug emerged a new Partzuf that has its own 10 Sefirot, whose level is one-step lower than the preceding. At the same time, the Reshimot de Aviut that had originally been in the Masach de Guf was renewed there; therefore, the difference between the properties of both screens reappears. This difference separates the Masach de Guf from the Masach de Rosh.

When its true nature manifests, it cannot remain in the Peh of the higher Partzuf, since in the spiritual world the changing of properties separates one object from another. Therefore, it is forced to descend and become an individual Partzuf. Even the Rosh of the new Partzuf is at the level of the Guf of the higher one, because it was born out of its Masach de Guf.

This distinction between them divides them into two different Partzufim, and since the new Partzuf emerged out of the Masach de Guf of the previous one, it relates to its superior as a branch relates to its root.

40) The difference between the lower and the higher Partzufim consists in the fact that each lower Partzuf appears at a different level, lower than the preceding one. As was mentioned, this level is determined by the Aviut of Masach, consisting of the five Behinot.

The highest level of the light and the lowest Behina of the Kelim of the previous Partzuf are absent in each subsequent one. The smaller the desire I use with the screen, the lower the quality of the light I receive in my Partzuf.

The Impact between the Ohr Makif, and the Ohr Pnimi in the screen that separates them, contributes to the loss of the last Behina of the Aviut of this Masach. Therefore, Behina Dalet disappears in the Partzuf Galgalta, so that no Reshimot are left from it.

After the Masach de Guf rises and merges with the Masach de Peh making a Zivug de Haka’a on the Aviut left in the Reshimot of Masach, the Partzuf of one level lower emerges, i.e., the Partzuf Hochma. The Behina Dalet of the vessels is absent in it as well as the light of Yechida. Because of the transformation of properties, a new Partzuf AB separates from the Partzuf Galgalta and becomes independent, but is considered its offspring.

41) After the formation of the Partzuf AB, the impact between the Ohr Makif and the Ohr Pnimi on the Masach de Guf of AB (with Aviut Gimel) takes place. This impact makes for the loss of the last Behina of the Reshimo de Masach. The Masach rises to the Peh de Rosh and makes a Zivug de Haka’a there only on the Aviut de Behina Bet. This Zivug forms the 10 Sefirot on the level of Bina, i.e., the Partzuf SAG of the world of Adam Kadmon, which has neither the Kelim of ZA and Malchut, nor the lights of Yechida and Haya.

42) Now we will understand the meaning of the consecutive descent of the levels during the development of the Partzufim one after another because of the Bitush Ohr Makif and Ohr Pnimi, which governs in each Partzuf and contributes to the loss of its last Behina of the Reshimo de Aviut.

The Reshimot left after the thinning of the screen are of two kinds: the Reshimo de Aviut and the Reshimo de Hitlabshut. Therefore, after the weakening of the Masach of the Partzuf Galgalta, the Reshimo de Aviut of the Behina Gimel remained, while the Reshimo de Hitlabshut of the Behina Dalet did not change.

43) The disappearance of the Reshimo de Hitlabshut in each last level left in the Masach leads to the formation of two stages: Zachar and Nekeva (“male” and “female” essence) in the Rosh of each Partzuf, starting from AB de AK, but also in SAG, MA, BON and in all the Partzufim of the world of Atzilut.

There is the Reshimo de Aviut of the Behina Gimel in the screen of the Partzuf AB. It elevates the 10 Sefirot of the Reflected Light only up to the level of Hochma, but the Reshimo de Hitlabshut of the Behina Dalet that is left there is unfit for Zivug with the Upper Light, due to its Zakut (the absence of the 'desire to receive', but wishing to be like the Creator). By absorbing the Reshimo de Aviut and forming one common Reshimo with it, it now receives enough strength for a Zivug de Haka’a with the Upper Light.

Then a Zivug de Haka’a with the Ohr Elion takes place, and as a result, the Partzuf of the level close to that of Keter emerges, as the Reshimo de Hitlabshut of the Behina Dalet is present in it. This merging is called the inclusion of Nekeva in Zachar; since the Reshimo de Aviut of the Behina Gimel is called “Nekeva”. This is because it is determined by the property of Aviut (the sensation of the 'desire to receive'). However, the Reshimo de Hitlabshut of the Behina Dalet is called Zachar, because it corresponds to a higher state and does not have Aviut.

The Reshimo de Zachar cannot make a Zivug by itself. A Zivug de Nekeva determines the level of the emerging Partzuf, the quality and the quantity of the light that will really enter the Partzuf.

44) There is also the inclusion of Zachar in Nekeva. This means that the Reshimo de Hitlabshut unites with the Reshimo de Aviut. In this case a Zivug occurs only on the level of Nekeva, i.e., on Behina Gimel (Hochma), which is called HaVaYaH (Yud-Hey-Vav-Hey, the unutterable Name of the Creator) de AB.

There are the so-called “upper” and “lower” Zivugim. The upper Zivug corresponds to the inclusion of Nekeva in Zachar. Because of this Zivug, the Partzuf whose level is close to Keter emerges. The lower Zivug corresponds to the inclusion of Zachar in Nekeva. This Zivug leads to the creation of a Partzuf whose level is only Hochma. Aviut, which corresponds to the level of Zachar, does not belong to it, as was mentioned above; it was acquired because of the “inclusion”, the interaction with Nekeva.

Therefore this Aviut is sufficient only for creating the 10 Sefirot bottom-up (called Rosh), but not for spreading top-down, which forms the Guf – the true vessels. The Guf of the Partzuf is formed with the help of the level of Nekeva, which has its own Aviut. Hence, we call the Partzuf according to the level of Nekeva, in this particular case AB. The main part of the Partzuf is the Guf; it is where the reception of the light in the vessels takes place.

45) Similar to the formation of the two levels of Zachar and Nekeva in the Rosh of the Partzuf AB, the same levels emerge in the Partzuf SAG. The only difference is that, in the former case, the level of Zachar is approximately Hochma, since it emerges as a result of a Zivug on the inclusion of Aviut Bet (Bina) in the Reshimo Gimel de Hitlabshut (Hochma). The level of Nekeva in SAG is a pure Bina with Aviut Bet.

Ta’amim, Nekudot, Tagin, and Otiot

46) We said above that because of the Bitush Ohr Makif in the Masach de Guf, the Masach weakens, rises until it joins the Masach de Rosh, and becomes a single whole with it. Then both screens perform a Zivug de Haka’a, which leads to the emergence of a new Partzuf in concordance with the Aviut in its Reshimot. Now let us study the four kinds of the light TANTA (Ta’amim, Nekudot, Tagin and Otiot – in Hebrew the word begins with the letter Alef), which stem out of the Bitush de Ohr Makif and the rise of the Masach to the Peh de Rosh.

47) However, the Masach does not lose its strength at one go; it happens in a certain order. First, the Masach loses Behina Dalet, then Behina Gimel, then Bet, then Shoresh and Alef, until the Masach is totally free from all the Aviut and merges with the Masach de Rosh. The Upper Light never stops shining; it continues to interact with the Masach in whatever state it may be during the process of its weakening.

When the Masach de Guf ascended one level above the Tabur, i.e., from the Malchut de Guf to the Zeir Anpin de Guf, there was an intermediate Zivug in the Masach de Rosh. Because of this Zivug, the intermediate Partzuf of the level of Hochma emerged.

Then the Masach de Guf continues to rise. From ZA de Guf it rises to Bina de Guf. At this time, there is another intermediate Zivug de Haka’a on the Masach de Rosh, which leads to the formation of the Partzuf of the level of Bina and so on.

There are four such interim Zivugim during the transition from Galgalta to AB. These Zivugim lead to the formation of four intermediate Partzufim called Hochma de Galgalta, Bina de Galgalta, ZA de Galgalta, and Malchut de Galgalta.

Thus, we learned that the second Partzuf AB is born with the help of four Zivugim, which gradually emerge during the weakening of the Masach de Guf on its way to complete merging with the Masach de Rosh. A similar process takes place during the transition from AB to SAG or any other Partzuf.

There is a general rule: the Masach cannot get free from its Aviut at one go; it is a gradual process. The Ohr Elion, which is constantly shining, makes a Zivug on each level.

48) These interim, inner Partzufim are called “Nekudot”. Nekudot are the Ohr Hozer, per se. Besides, the Nekudot are inseparably connected with the category of “Din” (judgment), because the force of this judgment-restriction is already included in them.

There are no half-decisions in spirituality. Therefore, when the Partzuf, affected by a Bitush Pnim u Makif, decides to expel the light, this process cannot be stopped. However, as was said above, during the expulsion of the light, i.e., during the ascent of the Masach from the Tabur (Malchut de Guf), intermediate Zivugim de Haka’a take place and create intermediate Partzufim called Nekudot.

Thus, we can distinguish two levels in each Partzuf: the Ta’amim and the Nekudot. The Nekudot were defined above. The Ta’amim are the first 10 Sefirot de Guf of the Partzuf, emerging because of the first regular Zivug de Haka’a, which leads to the formation of this particular Partzuf.

49) The Reshimot (memories) that remain from the Ta’amim in the Guf of the Partzuf are called “Tagin”. The Reshimot that remain from the interim stages of Nekudot are called “Otiot” or “Kelim”. The Tagin (Reshimot from the lights of Ta’amim) are placed above the letters (Otiot - the genuine Kelim), and enliven them.

Therefore, the ten Sefirot that emerged from the first Zivug de Haka’a and the subsequent descent of the light are called the “Ta’amim”. The ten Sefirot or, rather, ten interim Partzufim (or five, if we consider ZA one Sefira), which emerged from the nine (or four) intermediate Zivugim during the rise of the screen from the Tabur to the Peh, are called “Nekudot”. The Reshimot of Ta’amim are called “Tagin” and the Reshimot of Nekudot – “Otiot”.

Rosh, Toch, Sof, and dressing of the Partzufim on one another

50) As was stated above, there are two kinds of Malchut in each Partzuf: Malchut that makes a Zivug and Malchut that prevents the light from entering. Because of the Zivug de Haka’a that occurs on the Masach of the first Malchut, the 10 Sefirot of the Reflected Light emerge. They rise and dress onto the Upper Light, dividing it into ten Sefirot de Rosh, i.e., purely the roots of the Kelim.

Then this Malchut expands downwards from the Masach via the ten Sefirot, spreading by the ten Sefirot de Guf, which means dressing of the light in the finished Kelim.

The ten Sefirot de Guf are divided into two parts: the Toch and the Sof. The position of the ten Sefirot de Toch is from the Peh to the Tabur, where the lights dress in the Kelim. From the Tabur down to the “Sium Reglav” is the place of the ten Sefirot de Sof and Sium. It means that here Malchut restricts the reception of the light in each Sefira, having reached the maximum corresponding to the particular size of the Masach, until it reaches Malchut de Malchut, which is totally unfit to receive the light.

This stage is called “the toe-tips of the Partzuf”. From that point and below there is an empty space devoid of the light (“Halal Panuy”). Both kinds of ten Sefirot de Toch and Sof descend from the ten Sefirot de Rosh and are included in Malchut Mizdaveget, since it has power to dress the Ohr Hozer on the Ohr Elion

There is also the force of the Masach that prevents the light from entering Malchut and raises the Ohr Hozer. These two forces are merely the roots, the germs of the Kelim. Then the first force of dressing the light from the Peh to the Tabur in the Toch of the Partzuf is activated, while the second restricting force starts acting in the ten Sefirot de Sof and Sium, from the Tabur down to the Sium Reglav.

If we examine the entire Partzuf, i.e., the Rosh, Toch and Sof as a single whole like the common ten Sefirot, it turns out that the Rosh corresponds to the Sefirot Keter, Hochma and Bina – KaHaB, Gimel Rishonot, Gar (the three first Sefirot). Toch, i.e., the area from the Peh to the Tabur corresponds to the Sefirot Hesed, Gvurah, and Tifferet (HaGaT). Sof, i.e., the area from the Tabur and below corresponds to the Sefirot Netzah, Hod, Yesod and Malchut (NHYM).

51) One also has to know that TA was referred exclusively to the Ohr Hochma, which was in the Kli, the 'desire to receive', which ended in the Behina Dalet. A Tzimtzum was made and the Masach was created on this specific Behina. The Ohr Hassadim, however, was not restricted at all, since its Kli is the 'desire to bestow', which has no Aviut, and whose properties do not differ from those of the Creator, hence require no correction.

As was already stated, the Creator’s light is one and indivisible; the Ohr Hochma and the Ohr Hassadim are inseparably connected and spreading together, filling the vessels. According to its inner properties, the Kli distinguishes various kinds of pleasure in the light – the Ohr Hochma (pleasure from the direct reception of the light) and the Ohr Hassadim (pleasure from the equivalence of the vessel’s inner properties with those of the Creator).

Therefore when, after TA, the light exits from the Kelim, the Ohr Hassadim stops spreading in Malchut as well as the Ohr Hochma, while there was no Restriction on the Ohr Hassadim. If the Ohr Hassadim had been able to enter Malchut, which resisted the light of Hochma, the light would have been shattered in it, for the Ohr Hassadim would have had to completely separate from the Ohr Hochma. Nevertheless, since that is impossible, Malchut Mesayemet is left quite empty of even the light of the Hassadim.

52) Now, we can understand what the 10 Sefirot from the Tabur and below are. It would be wrong to say there is only the Ohr Hassadim without any Ohr Hochma. There has to be some faint luminescence of the Ohr Hochma called VAK bli Rosh (6 ends without a head). There are 10 Sefirot in any Partzuf: the Gar is Keter, Hochma, and Bina: the Ohr Hochma is present there in all its greatness. Hesed, Gvurah, Tifferet, Netzah, Hod and Yesod form VAK, where there is the Ohr Hassadim and a little Ohr Hochma. The tenth Sefira Malchut remains empty.

53) And now let us examine the order in which the Partzufim Galgalta, AB and SAG dress on one another. It is known that each subsequent Partzuf emerges from the Masach de Guf of the previous one after losing its Aviut, ascending, and merging with the Masach de Rosh.

A Zivug de Haka’a with this screen is made on two kinds of the Reshimot left in the Masach de Guf of the previous Partzuf: Aviut and Hitlabshut. The Partzuf that emerges from the Rosh of the previous one descends to its Guf and dresses onto it, i.e., on its root, the Masach de Guf.

In fact, the Masach of the new Partzuf and Malchut Mizdaveget are supposed to descend to the Tabur of the previous Partzuf, since that is the place of the root and the attachment of the new Partzuf. However, owing to the Ohr Makif and Pnimi, the Masach of the previous Partzuf lost the last Behina de Aviut. Thus, only Behina Gimel de Aviut (Chazeh) remained; hence, the Masach and Malchut of the new Partzuf have no connection with the Tabur of the previous one, but only in its Chazeh, where it is attached as a branch to its root.

54) Therefore, the Masach of the new Partzuf (AB) descends to the Chazeh of the previous one (Galgalta). With the help of a Zivug de Haka’a with the Upper Light it creates the ten Sefirot de Rosh from the Chazeh and above – up to the Peh of the previous the Partzuf, where its Malchut de Rosh is. The lower Partzuf is unable to dress the ten Sefirot de Rosh of the higher one, because it is born from the Masach de Guf of the higher Partzuf and not from its head.

Each subsequent Partzuf can attain only the Guf of the preceding one, its root, and not the Rosh – the calculations, the thoughts and the mind of the previous Partzuf. Next, the screen creates ten Sefirot de Guf of the new Partzuf from the Chazeh down to the Tabur of the previous one, while from the Tabur and below, there are ten Sefirot de Sium of the previous Partzuf. In other words, there is Behina Dalet, with which the new Partzuf cannot work due to the loss of the last Behina de Aviut during the weakening of the screen.

Therefore, the position of the Rosh, Toch, and Sof of the Partzuf AB is from the Peh de Galgalta to the Tabur. At that, the Chazeh de Galgalta is the Peh de AB, i.e., Malchut Mizdaveget, and the Tabur de Galgalta is the Sium de AB (Malchut Mesayemet).

55) The order of the creation of the Partzuf AB from Galgalta applies to the formation of the rest of the Partzufim, down to the lowest Sefira of the world of Assiya. It consists in the fact that each subsequent Partzuf emerges from the Masach de Guf of the previous one. After the Masach loses its strength, it ascends and merges with the Masach of Malchut de Rosh of the preceding Partzuf, making a Zivug de Haka’a with it. Then it descends to the Chazeh of the previous Partzuf and there, after a Zivug with the Upper Light, the ten Sefirot de Rosh arise as well as ten Sefirot Toch and Sof de Guf, thus forming the Partzuf AB of the world of Adam Kadmon.

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 Behina Dalet, 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 G”E 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 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.

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.

The Place of the Four Worlds ABYA and the Parsa between Atzilut and BYA.

65) Thus it turns out that the essence of the TB was revealed exclusively in the Partzuf Nekudot de SAG from the Tabur down to the Sium Reglav above the point of this world (HaOlam Hazeh). Know that all changes called forth by TB happened only in the Partzuf Nekudot de SAG and not above it.

As was already said above, because of the ascent of Malchut to mid-Tifferet of the Sefirot de Sof of the world AK, which cut off its vessels of reception at this point, the lower part of Tifferet and the NHYM de Sof de AK turned into an empty space. It happened not in AK, but in the Partzuf Nekudot de SAG de AK. The changes that took place in AK are considered the raising of MAN, which means that AK only performs these changes for creating the ten Sefirot of the world of the Nikudim. There were no changes in AK itself.

66) The division of the Partzuf Nekudot de SAG happened already during the TB (ascent of Malchut to Bina), i.e., before the raising of MAN and the Zivug made in the Nikvey Eynaim of the Rosh de SAG. This division occurred in the following way: Keter, Hochma, Bina, Hesed, Gvurah, and the upper third of Tifferet, down to its Chazeh, is the place of Atzilut; two thirds of Tifferet, from the Chazeh to the end of Tifferet, is the place of Beria; Netzah, Hod and Yesod is the place of Yetzira; and Malchut is the place of Assiya.

67) The place of the world of Atzilut is assigned to the spreading of the Upper Light down to Tifferet, where the Partzuf ends, i.e., the place of the ascent of Malchut Mesayemet to Bina, below which the light cannot enter. Thus, the place of the world of Atzilut ends in the Chazeh, i.e., at the boundary between the upper third of Tifferet and the lower two thirds of it. The new frontier, called the Parsa, is below the world of Atzilut.

Below the Parsa, the place was divided into three parts, although it was to be divided only into two: the ZON de Guf (ZA and Nukva) of NHY. Nevertheless, after a new Sium emerged in Bina de Guf (or Tifferet), only the ZON is below it. However, two thirds of Tifferet also descended under the Parsa. The fact is that Bina de Guf (Tifferet) in turn consists of its ten Sefirot KaHaB and ZON; and since ZON de Bina is the root of the ZON de Guf, ZON de Bina already possesses properties similar to those of ZON.

Hence, together with the ZON de Guf, the ZON de Bina is also under the Parsa. For this reason, Sefira Tifferet split in all its width in Chazeh de Partzuf, since Malchut, which rose to Bina, stands there, leaving the ZON de Bina (two thirds of Sefira Tifferet below the Chazeh) outside (under the Parsa).

That explains the distinction between the upper part of Tifferet above the Parsa, which refers exclusively to Bina, and the lower part of Tifferet (ZON), which is under the Parsa against its will. It is the root of the real ZON and in the future will have to provide them with the light. There is not much evil in it, since it emerged not by its free choice. It separated from the NHYM (actual ZON), positioned below it, and formed the world of Beria.

68) The ZON de Guf also split into two parts: ZA (NHY – Netzah, Hod and Yesod) became the world of Yetzira, while Malchut (or Nukva) formed the world of Assiya under Yetzira.

Here we have learned how, because of TB, the Partzuf Nekudot de SAG was divided and the place for the four worlds, Atzilut, Beria, Yetzira and Assiya, was formed. Keter, Hochma, Bina, Hesed, Gvurah and Tifferet down to the Chazeh formed the place for the world of Atzilut. The lower two thirds of Tifferet, from the Chazeh down to the end of Tifferet, formed the place for the world of Beria. Netzah, Hod and Yesod prepared the place for the world of Yetzira and Malchut created the place for the world of Assiya.

The common place for all the worlds begins at the point of the Tabur of the world AK and ends above our world, i.e., reaches a Sium Reglav de AK where the dressing of the Nekudot de SAG on the Partzuf Galgalta comes to an end.

The States of Katnut and Gadlut in the World of Nikudim

69) Having acquired some general idea of the TB in the Partzuf Nekudot de SAG, we now proceed to a more detailed analysis of the creation of the ten Sefirot of the world of Nikudim, the fourth Partzuf of the world AK. We already know how one Partzuf takes form out of another. It happens when each lower Partzuf emerges from the Masach de Guf of the upper one, after it loses its strength and rises to the Peh to resume a Zivug de Haka’a. Bitush of the Ohr Makif in the Masach facilitates a loss of the Aviut of Masach de Guf down to Aviut de Rosh.

This allows the creation of a new Partzuf from the previous one. In this way, the Partzuf AB (Hochma) emerged from the Partzuf Galgalta (Keter); similarly, the fourth Partzuf of the world of AK, called the ten Sefirot of the world of the Nikudim, emerged from the Partzuf SAG (Bina).

70) Now, what is the fundamental difference between the Partzuf (the world) Nikudim and the previous Partzufim? The fact is that, during the creation of the previous Partzufim, a Zivug de Haka’a was always made on one pair of Reshimot – de Hitlabshut and de Aviut. In this case, however, two pair of the Reshimot rose to Rosh de SAG.

This is because it consists not merely of Reshimot of its own Aviut, i.e., reflects the properties of the Sefirot of Guf de SAG, but it also includes the Reshimot of Aviut de ZON of Partzuf AK below the Tabur. This happened because they were mixed under the Tabur of Partzuf AK; as said in § 61, the Nekudot de SAG descended under the Tabur de AK and merged there with the ZON de AK.

71) Owing to the merging of the Sefirot under the Tabur of the Partzuf AK, new states of Gadlut and Katnut (big and small states) emerged in the Partzuf Nikudim. The ten Sefirot de Katnut of Nikudim emerged on the Reshimot de Aviut in the Masach of Partzuf SAG. The ten Sefirot de Gadlut of Nikudim emerged on the Reshimot ZON de AK under the Tabur that were mixed with the Reshimot of the Masach.

72) Know that the ten Sefirot of Katnut of the world of Nikudim are considered the principal Partzuf, since it emerged similarly to the three previous Partzufim of the world AK. It was born because of a Zivug de Aka’a on the Reshimot Bet/Alef in the Masach de Guf of the upper Partzuf. The ten Sefirot de Gadlut are only an addition to the Partzuf Nikudim, because they appeared, not in the order of the emergence of levels, but from a Zivug on the Reshimot of ZON de Galgalta, which were added to the screen as a result of the descent of Nekudot de SAG under the Tabur.

73) First, let us examine the process of the birth of the Partzuf Katnut de Nikudim. As we know, after the spreading of Partzuf SAG, the Bitush Ohr Pnimi and Makif takes place in its Masach. It weakens the Masach and forces it to return to the Peh de Rosh. With that, the intermediate Partzufim, called Nekudot de SAG, emerge and descend under the Tabur of the Partzuf AK. There they are mixed with Behina Dalet. After the Masach lost all of its Aviut and only the Masach de Rosh is left in the Partzuf, the Masach de Guf supposedly rises to the Peh de Rosh and leads to a new Zivug on the Aviut de Reshimot that remained in the Masach.

74) As always, the last level (in this case the Aviut of the Behina Bet) completely disappeared after the return of the Masach to the Rosh. Only the Reshimo de Hitlabshut and the Behina Alef de Aviut remained.

As in all the previous Partzufim, two Zivugim occur in the Rosh de SAG after the Reshimot leave the intermediate Partzuf Nekudot de SAG rose there. One of them happens because of the inclusion of the Reshimo de Aviut (Nekeva) in the Reshimo de Hitlabshut (Zachar).

In this case, the matter concerns the emergence of the world of the Nikudim; hence, this is the Reshimo Alef de Aviut and the Bet de Hitlabshut. Because of this Zivug, the Sefira of the level called “Bina be Kiruv” or “VAK de Bina” emerges, i.e., the interim state between Bina and ZA. This Sefira is called Keter of the world of Nikudim.

A second Zivug happened because of the inclusion of the Reshimo de Hitlabshut (Zachar) in the Reshimo de Aviut (Nekeva), from which the Sefira of the level of ZA or “VAK bli Rosh” emerged. This Sefira is called Aba ve Ima of the world of the Nikudim, and they are in a back-to-back position (Achor be Achor).

These two levels are called two heads of the world of the Nikudim. However, there is a difference between them. It consists in the fact that Keter de Nikudim, i.e., the level of Zachar, does not spread into the Guf, but shines only in the Rosh, whereas Aba ve Ima de Nikudim, i.e., the level of Nekeva, spreads into the Guf and is called HaGaT NHYM de Nikudim.

75) Here, we speak about the three levels, one under the other, in the world of Nikudim:
   a) Keter de Nikudim on the level of VAK de Bina;
   b) Aba ve Ima on the level of ZA – the two heads;
   c) Zat or HaGaT NHYM – the Guf de Nikudim.

76) Know that all the levels of the Nikudim are determined by the rising of Malchut to Bina. Moreover, they divide into two parts: “Panim ve Achoraim” (front and back of the Partzuf). After making a Zivug in the Nikvey Eynaim, there are only two and a half Sefirot in the Rosh: G”E and Nikvey Eynaim, i.e., Keter, Hochma, and the upper third of Bina, which are actually the Kelim de Panim. AHP, which consists of the lower two thirds of Bina, ZA and Nukva (Malchut) got outside the ten Sefirot de Rosh and is now called the Kelim de Achoraim, which are not taken into account during a Zivug. Each subsequent level divided similarly.

77) There is no level in the world of the Nikudim that would not divide into Panim and Achoraim. Therefore, the AHP de Keter, i.e., the Zachar de Nikudim, descended to the level of the Panim de Rosh, Aba ve Ima; in other words, to the level of Nekeva. AHP, i.e., Achoraim de Nekeva of Aba ve Ima, descended to the Guf, i.e., to HaGaT NHYM de Nikudim. Thus, both Keter and Aba ve Ima consist of two parts: Panim and Achoraim. In other words, Panim de Aba ve Ima dress onto the Achoraim de Keter that descended from above. Achoraim de Aba ve Ima, which descended to the Guf, constitutes the inner part on which Panim de Guf dress.

78) The division of each level into two parts led to the presence of only the lights of Nefesh and Ruach in each upper part of the level, i.e., VAK, and the vessels Keter, Hochma and a part of Bina. Therefore, there are three levels in Katnut de Nikudim: Keter, Aba ve Ima and Zat, i.e., the vessels Keter, Hochma and a part of Bina, and the lights Nefesh and Ruach, since Zat de Bina and ZON descended from their level to the lower one.

Raising of MAN and Gadlut of the World of Nikudim

79) Now we will learn about the ten Sefirot de Gadlut de Nikudim that emerged on MAN from the Reshimot of ZON de AK below the Tabur. Until now, we have not spoken about the Raising of MAN. We discussed the rise of the Masach de Guf from the Tabur to the Peh de Rosh of the upper Partzuf, and a Zivug de Haka’a in the Rosh that was made on the Reshimot included in Masach, which led to the formation of the ten Sefirot of the lower Partzuf. Now let us talk about the light that rose from under the Tabur de AK to the Rosh de SAG, i.e., about the Reshimot of the ZON de Guf of the world of AK that are called “Mey Nukvin” (rising of female waters) or “Aliyat MAN”.

80) You should know that ZA and Bina of the 10 Sefirot de Ohr Yashar (i.e., before Malchut de Ein Sof) are the source of raising MAN. This is what happened with them there: Bina, which is the Ohr Hassadim and the Behina Bet, gave birth to Tifferet (or ZA, the Behina Gimel) and reunited with Behinat Hochma to ask for the Ohr Hochma to pass on to ZA, which consists of the Ohr Hassadim and some luminescence of the Ohr Hochma.

In this way, contact was established between ZA and Bina. Each time the Reshimot of ZA rise to Bina, the latter merges with Hochma and draws a small amount of Ohr Hochma for ZA. Such a rise of ZA to Bina, and Bina’s connection with Hochma, is called the raising of MAN. Without this action, Bina itself has no need for Ohr Hochma. Its essence is the Ohr Hassadim and it is always in the Achor be Achor position (back to back) with Hochma.

Only the request of ZA prompts Bina to receive the Ohr Hochma for it and turns it to Nukva; hence, this rise is called “female waters” (i.e., the receiving Sefira) as regards Hochma and changes their position from back-to-back to face-to-face (Panim be Panim).

81) We already know that AB is the Partzuf Hochma and SAG is the Partzuf Bina. They are defined according to their highest property. AB has the Aviut Gimel; hence, it is called Hochma. SAG has Aviut Bet, called Bina. When the Reshimot ZON de Guf (ZA and Malchut) rise from under the Tabur up to the Rosh de SAG (Bina), this process is called raising MAN to SAG. There, a Zivug between the SAG and the AB (between Bina and Hochma) is made, which results in the transfer of Ohr Hochma from AB to SAG.

After the ZON receive the “new light”, they descend under the Tabur again to shine upon the 10 Sefirot of the world of Nikudim, which leads to the emergence of the 10 Sefirot of Gadlut de Nikudim. However, we will find out later that just these 10 Sefirot contributed to the breaking of the vessels.

82) We already know that there are two heads in the world of Nikudim: Keter and Aba ve Ima. When the new light of Hochma (AB-SAG) from the Rosh de SAG (requested by the ZON de Galgalta) begins to shine upon the ten Sefirot de Nikudim, it first enters the Rosh de Keter via the Tabur de AK. The world of the Nikudim fills the Rosh de Keter with the light of Gar and elevates Sefirot Bina and ZON (i.e., AHP) de Keter, which have so far been in the Rosh de Aba ve Ima. Then the light AB-SAG enters the Rosh de Aba ve Ima of the world of Nikudim via Yesod de AK, fills them with the light of Gar and elevates Sefirot Bina and the ZON de Aba ve Ima, which have been in the Gar de Guf. Thus, both heads, Keter and Aba ve Ima, enter the state of Gadlut.

83) First, let us find out what Gadlut is, the transition that was caused by the spreading of the new light (AB-SAG) into the ten Sefirot of the world of Nikudim. We should point out that the levels Keter and Aba ve Ima de Nikudim were on the level of the VAK, since their Aviut was Alef. However, we previously said that, during the descent of Nekudot de SAG under the Tabur; they were mixed with Dalet/Gimel of the NHYM de Galgalta, which means that the Masach that rose to the Peh de Rosh has the Reshimo Dalet. Therefore, after such a Zivug in the Rosh de SAG, ten Sefirot de Nikudim of the level of Keter with the light of Yechida were supposed to emerge there, and not the VAK de Bina.

The fact is that, due to the inclusion of the Behina Dalet into Bina de Nikvey Eynaim, Behina Dalet takes no part in a Zivug; it, as it were, disappears as regards Bina. Moreover, a Zivug took place not in the Peh de SAG, but rose higher, to the Nikvey Eynaim. Here, TB occurred on Bet de Hitlabshut and Alef de Aviut, which is the essence of the Masach de Bina. Two levels emerged from this Zivug: the VAK de Bina (Bet de Hitlabshut) and the complete VAK (Alef de Aviut, the level of ZA).

84) Now, after the ZON de AK, which positioned under the Tabur, attracted the new light from the AB-SAG by raising MAN, this light shone on the Rosh de Nikudim and cancelled TB for the lack of any connection between the Partzuf AB and the TB (it originated in TA). Behina Dalet de AK under the Tabur, which rose to the Nikvey Eynaim after TB, now returned to the Peh de Rosh, as in TA.

Hence, the vessels AHP in the Rosh de SAG, which descended from under the screen due to TB, now rose again and took their previous position under the vessels of GE, while the place of Zivug descended from Nikvey Eynaim to Peh de Rosh, Behina Dalet. The return of Behina Dalet to its place led to the emergence of the Partzuf of the level of Keter with the light of Yechida. Thus, with the help of the new light, the Partzuf gained three more kinds of the light of Hochma: Neshama, Haya and Yechida, and the vessels Bina and ZON that were absent in it in the state of Katnut.

85) We have cleared up the meaning of Katnut and Gadlut of the world of Nikudim, where TB lifted Malchut to Nikvey Eynaim and concealed it there. This caused the emergence of the world of Nikudim in Katnut. This is the state in which the vessels Keter, Hochma and Gar de Bina are filled with the lights Nefesh and Ruach, while the vessels the Zat de Bina and ZON, and the lights Neshama, Haya, and Yechida are absent. Then, as the new light AB-SAG descends from the world AK to the world of Nikudim, TA returns; as a result, the vessels Zat de Bina and ZON in the Rosh joined the upper vessels and the screen descended from Nikvey Eynaim to Peh.

Then a Zivug is made on Behina Dalet, which returned to its position in Peh de Rosh. This leads to the formation of ten Sefirot of the level of Keter. From this moment, TB and Katnut are defined as the ascent of Malchut to Nikvey Eynaim and the downfall of AHP. The state of Gadlut is characterized by the appearance of the light AB-SAG, the descent of Malchut to its previous position (as in TA) and the rise of AHP.

As was stated above, G”E and AHP are names of the 10 Sefirot KaHaB ZON de Rosh. The 10 Sefirot de Guf are correspondingly called the HaGaT NHYM, which in turn consist of their G”E (Hesed, Gvurah and the upper third of Tifferet down to the Chazeh) and the AHP (two lower thirds of Tifferet and NHYM).

You should also remember that G”E (HaGaT down to the Chazeh) is also called the Panim (face, front part), and the AHP (two thirds of Tifferet and the NHYM) is called the Achoraim (back part). You should not forget about the division of the levels after TB, when only G”E remained on each level, while the AHP fell into the G”E of the lower level, whose AHP in turn fell to the G”E of the level below, etc.

The Nekudot: Holam, Shuruk, Hirik

86) You must know that there are three kinds of Nekudot (dots, points): the Rosh, the Toch and the Sof. The upper Nekudot, positioned above the Hebrew letter as dots, are called Rosh, or Holam. The middle Nekudot inside the letters, as in Vav with a dot, is called Toch, or Shuruk. The lower Nekudot, placed under the letters, are called Sof, or Hirik.

87) The letters constitute the vessels, i.e., the Sefirot de Guf. The ten Sefirot de Rosh are called the roots of the vessels. The Nekudot are the lights that animate these vessels. Hence, the Ohr Hochma is called the light of life (Ohr Haya). This new light AB-SAG passes through the ZON of the world of AK. It then shines upon the vessels of the world of Nikudim, causes Malchut to descend from Nikvey Eynaim to Peh on each level, and thus brings the AHP back. As a result, all the lights return to their places. This light moves the Kelim from the state of TB to the state of TA, from Katnut to Gadlut. Accordingly, the light AB-SAG animates and arouses the vessels by dressing into them.

88) We already know that ZON of the world of AK affected the ten Sefirot de Nikudim with the new light in two ways: through the Tabur, it shone upon Keter de Nikudim, and through Yesod – upon Aba ve Ima de Nikudim. You should know that the light passing through the Tabur is called Holam. It shines above the letters only in Keter, representing the level of Zachar (active male essence), or Hitlabshut, and cannot spread to the vessels of the Guf, called letters.

That is why it is considered to be shining only above the letters without spreading inside them. The light passing through Yesod is called Shuruk, Vav with a dot, which means it is inside the letters and enters Aba ve Ima, the female essence of the Rosh de Nikudim. This light also spreads in the Guf, i.e., the Zat de Nikudim, called letters. Thus, the Nekudat Shuruk is inside the letters.

89), We have learned the meaning of the dots Holam and Shuruk. The luminescence of the new light passing through the Tabur, which lowers the screen from Nikvey Eynaim de Rosh of Keter to its Peh and returns the AHP de Keter to its level, is called Nekudat Holam. The luminescence of the new light passing through Yesod lowers the screen from Nikvey Eynaim de Aba ve Ima to the Peh and returns their AHP de Keter to its place. This light shines inside the letters and is called Shuruk. These Mochin (the light of Gar) also spread to the Zat de Nikudim, called letters, i.e., the vessels receiving this light.

90) Hirik is the new light received by Zat directly from Aba ve Ima, which lowers Malchut from the Chazeh to the Sium de AK; as a result, the AHP de ZON returns to its place from under the Parsa. These AHP de ZON formed the worlds BYA under the Parsa. So now, under the influence of the light of Hirik, these worlds are supposed to become similar to the world of Atzilut.

However, the ZON de Nikudim could not lower Malchut from the Chazeh and completely cancel TB and the Parsa, thus changing the place of the worlds BYA. The moment the light spread to BYA, all the vessels of the Zat broke, for the law of Malchut Mesayemet (in the Chazeh) was still effective. The lights instantly left the vessels; they broke, died and fell to BYA. The Kelim de Panim also broke. Even though these vessels were under the Parsa, they wanted to unite with the AHP in one Partzuf.

91) We see that the world of Nikudim was not ready to receive the light that corresponded to the point of Hirik; hence it made for the breaking of the vessels. It happened because it wanted to get inside the letters, i.e., the vessels Tifferet, Netzah, Hod, Yesod and Malchut under the Parsa in the worlds of BYA. Afterwards, in the world of Correction (Atzilut), the point of Hirik is corrected and shines below the letters.

When Zat of the world of Nikudim received the light of Gadlut from Aba ve Ima, which had to lower Malchut from the Chazeh to the Sium de AK and unite the vessels of the AHP with the G”E de Nikudim, the light began spreading under the Parsa this led to the breaking of the vessels. To prevent this from happening again, the corrected point of Hirik in the world of Atzilut elevates Tifferet, Netzah, Hod, Yesod and Malchut from under the Parsa (the worlds BYA) to the world of Atzilut above the Parsa, and stays below them, i.e., on the level of the Parsa. Thus, we have learned the meaning of the three dots: Holam, Shuruk, and Hirik.

Raising of MAN of Zat de Nikudim to Aba ve Ima

92) We have already explained that, because of Malchut rising to Nikvey Eynaim (caused by the TB) and the emergence of the world of Nikudim in Katnut, each level divided into two parts. GE, remain on their level and are therefore called Kelim de Panim, and AHP, which fall from their level to the lower one and are called Kelim de Achoraim. Thus, each level now consists of inner and outer parts. The AHP de Keter of the world of Nikudim is inside the G”E de Aba ve Ima. The AHP de Aba ve Ima fell into the G”E de ZON of the world of Nikudim.

93) From this, it follows that, when the new light AB-SAG comes to a certain level, it lowers Malchut to its previous place in the Peh de Rosh and leads the world of Nikudim to the state of Gadlut. With this, the AHP return to its level, complementing it to ten Sefirot-vessels and Sefirot-lights. The GE, of the lower level, rises together with the ascending AHP. This is because nothing disappears in the spiritual world. If the lower level were connected with the AHP of the upper level in Katnut, it would also remain attached to it during Gadlut. In other words, during the rise of the AHP, the lower level acquires the properties of the upper.

94) When Aba ve Ima receive the light AB-SAG, their Malchut naturally descends to the Peh de Rosh and their AHP rise from the lower level of the ZON, taking with it the G”E de ZON to the level of Aba ve Ima, constituting a single whole with it and allowing it to receive the light of this level. The ascent of the ZON to Aba ve Ima is called raising MAN.

95) The ascent of ZON to Bina, i.e., the raising MAN, places Bina face-to-face with Hochma. As we know, each Zat (seven lower Sefirot) is a ZON; therefore, when Zat rose together with the AHP de Aba ve Ima to the level of Aba ve Ima, they turned to MAN as regards the 10 Sefirot de AVI. Then Bina returns to a face-to-face state with Hochma de AVI and passes the luminescence of the Ohr Hochma to ZON (Zat de Nikudim).

96) However, the rise of ZON to Aba ve Ima does not mean they disappeared from their place. Nothing ever disappears in the spiritual world and a change of place does not lead to disappearance of any particular object from its place as it happens in our world. Only a minor addition to the previous state is meant in spirituality: an object moves to another place while remaining where it was. The same refers to ZON, which rose to Aba ve Ima and retained their original position.

97) We should also understand that the ZON rising to Aba ve Ima, together with their AHP (raising MAN), receive the Ohr Hochma from a Zivug between Aba and Ima, and then descend to their place. They do not disappear from the level of Aba ve Ima, since such disappearance would lead to stopping a Zivug between Aba and Ima and a consecutive change of their position to Achor be Achor. This will prevent the spreading of the Ohr Hochma in the ZON below, because Bina by nature does not need the Ohr Hochma, only the Ohr Hassadim.

It needs the light of Hochma only for passing it on to ZA in answer to its request. If the request stops, the light of Hochma ceases to descend. Only the raising of MAN de ZON to Aba ve Ima returns them to a face-to-face Zivug and resumes the passage of the Ohr Hochma to ZA. Hence, the ZON must always be above, constantly renewing their request for Ohr Hochma.

As we have already stated, any change of place in the spiritual worlds is just an addition to the previous state. Consequently, the ZON are above and below, simultaneously. The G”E de ZON that is above passes the light below to G”E de ZON.

98-99) We can now understand what the Sefira Da’at, which appeared in the world of Nikudim, is. As was stated above, such a notion was absent in the Partzufim of the world of AK. There were just the 10 Sefirot of KaHaB ZON, and the rise of the screen to Peh de Rosh; the notion “Raising MAN” still did not exist. The Sefira Da’at emerges because of the MAN de ZON rising to Aba ve Ima and its permanent staying there. From the world of Nikudim and further, we already speak about the Sefira Da’at and the Sefirot are now called the HaBaD ZON. The Sefira Da’at is also called Hey (5) Hassadim, Hey (5) Gvurot, since ZA, which remained there, is Hey (5) Hassadim, and Nukva is Hey (5) Gvurot.

100) We should not think that there are 9 or 11 Sefirot. Since the Sefira Da’at emerged in the world of Nikudim, it seems to complement the 10 Sefirot with the 11th. It is not so, because in reality it is the ZON, which raised MAN to Aba ve Ima and stayed there. There are two kinds of ZON: the first are in their place below and receive the light of Hochma; the second are in Aba ve Ima above, with a constant request for this light. Therefore, they cannot be considered an addition to the 10 Sefirot.

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

101) The Sefira Da’at is the G”E 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 Aba ve Ima that fell to G”E de ZON of the world of Nikudim. The vessels G”E 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 Guf of the world of Nikudim in the state of Gadlut. Such spreading of the light is called Ta’amim.

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.

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.

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 G”E 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.

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.

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 Gvurah, 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.

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 G”E 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.

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).

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 Gufim of all these four levels broke, both Panim and Achoraim, i.e., both G”E 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 G”E 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 G”E 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.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Five Partzufim of the World of Atzilut MA and BON in each Partzuf

120) Now, the MA Hadash turned into an independent world like the Nikudim.

The luminescence of ZON de AK through the Tabur and Yesod in the Gar de Nikudim returned Malchut from Bina to its place, i.e., from the Nikvey Eynaim to the Peh. Thus, all levels of the world of Nikudim emerged in Gadlut, but later, as we know, they disappeared, broke, and the light exited them. TB returned to its place; Behina Dalet joined the Masach.

121) Therefore, as in the world of Nikudim, the two forces also rule in MA Hadash, which emerged from Metzah: Katnut and Gadlut, i.e., first Katnut on Hitlabshut Alef (ZA,) called the HaGaT, and Malchut (Shoresh) de Aviut, called NHY, due to the appearance of “three lines” in it. The three lines are the right line (Netzah), the left line (Hod) and the middle line (Yesod). However, since there is only the Behinat Hitlabshut without the Aviut in the Behina Alef, it has no Kelim, so the level of the HaGaT, for the lack of its own vessels, uses the Kelim de NHY. Such a Partzuf is called an Ubar (embryo). Then it grows to the Aviut Alef and receives the name of Katan (small). Upon reaching the Aviut Gimel, it enters Gadlut.

122) After its birth in Katnut, the Partzuf raises MAN for the second time in the Rosh de SAG, and is called the Ibur Bet (the 2nd conception). There it receives Mochin, i.e., the light AB-SAG of the world of AK. Then Behina Dalet descends from Nikvey Eynaim to its place in Peh de Rosh. A Zivug on Behina Dalet gives birth to 10 Sefirot de Keter. The vessels of AHP return to its place in the Rosh. Thus, the Partzuf is extended to 10 Sefirot (both the vessels and the lights). This light is called the Mochin de Gadlut of the Partzuf. This is how the first Partzuf of the world of Atzilut, called Keter or Atik de Atzilut, emerged.

123) You already know that, after the breaking of the vessels, all the AHP fell again from their level to the one below. The AHP of Keter de Nikudim is now on the level of the G”E de Hochma. The AHP of Hochma is on the level of G”E de Bina, and so on. Now, during Ibur Bet, i.e., in Gadlut of the Partzuf Atik, its AHP rose, with G”E de Hochma, and was corrected together. The G”E de Hochma reached Behinat Ibur Alef.

124) After the G”E de Hochma pass through the Ibur and the Yenika (Ibur Alef, Katnut), Hochma passes to Ibur Bet, so as to receive the Mochin de Gadlut. Then Behina Gimel descends to the Peh de Rosh, and a Zivug on it forms all the 10 Sefirot de Hochma; its AHP rises and accomplishes this level. In this way, the Gadlut of the second Partzuf de Atzilut, called the Arich Anpin, emerged.

125) The vessels of G”E de Bina rose together with the AHP de Arich Anpin and received Ibur Alef and Yenika there. Then they rose to the Rosh de Arich Anpin for Ibur Bet, lifted their AHP and received the Mochin de Gadlut. Next, the Partzuf of Bina began using all of its 10 Sefirot, both the vessels and the lights. This third Partzuf of the world of Atzilut is called Aba ve Ima and YESHSUT, where Aba ve Ima are Gar de Bina and YESHSUT is Zat de Bina.

126) G”E de ZON rose together with AHP de Aba ve Ima and YESHSUT and received Ibur Alef and Yenika there. Thus, the Partzuf ZON was completed and reached the level of Vak de ZA and Nekudah de Nukvah. So all five Partzufim of the world of MA Hadash or Atzilut are in its minimal state: Atik, Arich Anpin, Aba ve Ima and ZON.

The Partzuf Atik emerged on the level of Keter, Arich Anpin – on the level of Hochma; Aba ve Ima is on the level of Bina and the ZON is on the level of Vak and Nekudah, i.e., ZA and Malchut. There cannot be any descent of these five levels. No actions of the lower Partzufim can reach Atik, Arich Anpin and Aba ve Ima, so they are unable to spoil them. As far as ZA and Nukvah are concerned, as they achieve Gadlut, the actions of the lower spiritual objects (the souls) can reach only their AHP, but not their GE.

127) The Partzufim “dress” one onto the other in the following way: although Atik de Atzilut emerged from the Rosh de SAG of the world of AK, it cannot dress onto SAG from the Peh to the Tabur, but only under the Tabur, since above it, the power of the TA rules entirely.

It is also known that the Partzuf Atik (its alternative name is Akudim) is essentially the first Rosh of the world of Atzilut, where the TB does not rule yet; so, in principle, it can dress onto the AK above the Tabur. However, TB comes into effect in the Rosh de Atik with regard to the subsequent Partzufim of Atzilut; hence, Atik dresses onto AK only under the Tabur.

The level of Atik stretches from the Tabur to the Sium de AK, i.e., above the point of our world. This refers to Atik itself. As far as its connection with the rest of the Partzufim of the world of Atzilut is concerned, it is considered to be ruled by TB; from this point of view its feet end above the Parsa de Atzilut (new Sium of TB).

128) The second Partzuf of the world of Atzilut is called Arich Anpin. It emerges from the Peh de Rosh of the Partzuf Atik and dresses onto its seven lower Sefirot, which end above the Parsa de Atzilut. The third Partzuf of the world of Atzilut, called Aba ve Ima, emerges from the Peh de Rosh of Arich Anpin and ends above the Tabur de Arich Anpin. The fourth and fifth Partzufim of the world of Atzilut, called ZON, stretch from the Tabur de Arich Anpin to the Sium de Arich Anpin, i.e., above the Parsa de Atzilut.

129) You should know that as each level of the five Partzufim of MA Hadash emerged, it sorted out and added a certain part of the Kelim de Nikudim, which turned into Nukvah (that, which asks to be filled with the light) as regards this particular level. Therefore, Atik attached all the Gar de Nikudim that remained intact upon breaking of the vessels, i.e., the GE, the upper halves of each level.

Thus, the Partzuf Atik added to itself only the upper halves of Keter, Hochma and Bina (Aba ve Ima), and the seven Ketarim of the seven lower Sefirot. All the parts added to Atik received the names MA and BON de Atik de Atzilut. MA is the giving part in Atik called Zachar (male essence). BON is the receiving part in Atik called the Nekeva (female essence). With regard to one another, they are the Panim (Atik de MA – Ma de Atik) and the Achoraim (Atik de BON and BON de Atik).

130) The Partzuf Arich Anpin (the level of Hochma) sorted and attached to itself the lower half of the Keter de Nikudim, i.e., the AHP de Keter, which were on the lowest level (Hochma and Bina, Aba ve Ima) of the world of Nikudim. Arich Anpin turned these AHP into its Nukvah. MA (Zachar) de Arich Anpin is on the right, while its Nukvah (BON) is on the left.

The Partzuf Atik did not attach the lower part (AHP) of the Keter de Nikudim to itself, since it corresponds to the first Rosh of the world of Nikudim, and its level is very high. Hence, only Gar de Keter and Gar de Aba ve Ima were attached to it, i.e., the vessels unspoiled during the breaking of the vessels. This cannot be said about the AHP de Keter that fell to a lower level during Katnut and then returned to its place during Gadlut by merging with Keter. When the vessels broke, the AHP fell again and disappeared. Therefore, only Arich Anpin, but not Atik, can attach the AHP de Keter to itself.

131) The Partzuf Aba ve Ima de MA Hadash on the level of Bina sorted out and attached to itself the lower part of Partzuf Hochma-Bina of the world of Nikudim, i.e., their AHP, which were on the level of the Zat de Nikudim. Then, during the Gadlut de Nikudim, they rose to join G”E de Aba ve Ima.

However, as the vessels broke, these AHP fell to the Zat de Nikudim and disappeared. These broken vessels were sorted out by Aba ve Ima de MA Hadash (as Nukvah) and are now called Zat de Hochma and the six lower Sefirot (Vav Tachtonot) de Bina, as regards BON. Why are there six Sefirot in BON de Bina and not seven?

It is because Hesed de Bina remained in Partzuf Atik together with Gar de Hochma and Bina de BON. Only the six lower Sefirot from Gvura to Malchut were left in the lower half of Bina. Thus, Bina de MA Hadash is considered the Zachar de Aba ve Ima, while the Zat of Hochma-Bina de BON is the Nukvah de Aba ve Ima. The YESHSUT de MA, i.e., the Zat de Aba ve Ima, attached to itself Malchut of Hochma-Bina de BON.

132) The Partzuf ZON de MA Hadash, which has only the Sefirot ZA and the Sefirat Keter in Malchut, sorted out and attached to itself (as Nukvah) the G”E de Zat de Nikudim, positioning them on the left, being itself on their right. The YESHSUT de MA (seven lower Sefirot de AVI) attached the Sefirot of Malchut (Behinot Hochma and Bina of Partzuf BON).

133) So, we know what MA and BON are in the 5 Partzufim of the world of Atzilut, where 5 levels of MA Hadash (Kelim de Atzilut) sorted out the old vessels of the world of the Nikudim, selected the suitable ones, and corrected them (using them as the Nukvah called BON).

Thus, MA de Atik corrected the upper part of Gar de Nikudim, and MA de Arich Anpin and Aba ve Ima sorted out and corrected the vessels of the lower half of Gar de Nikudim, which had been used during Gadlut de Nikudim and later broke, fell and disappeared. The MA de ZON sorted out and corrected the vessels of G”E de Zat of the world of Nikudim, which had also broken and disappeared together with their AHP.

The Unchanging State and the Ascents of the Worlds of BYA

134) We already know that the transition to Gadlut took place in three stages: 1) Holam (a point above the letter), 2) Shuruk (a point inside the letter) and 3) Hirik (a point under the letter). According to this, now let us examine two kinds of supplementations of the 10 Sefirot with the subsequent reception of the Mochin de Gadlut.

The first kind of supplementation occurs because of the rise of the Partzuf by way of its inclusion into the upper one. For example, when ZON de AK pass the new light to Keter de Nikudim through the Tabur and lower Malchut from the Nikvey Eynaim de Keter to its Peh, this leads to the rise of AHP de Keter from the Rosh de Aba ve Ima, which create 10 complete Sefirot in Keter.

The G”E de Aba ve Ima rose together with AHP de Keter and joined the 10 complete Sefirot de Keter, since the lower object rising to the level of the upper becomes equal to it. Hence, it is assumed that when the AHP de Keter rose, Aba ve Ima also received the AHP for the completion of 10 Sefirot by including them in Keter.

135) The Second Supplement of the Partzuf to 10 Sefirot consists in the fact that a certain level acquires its 10 Sefirot by its own strength. This happens when the new light shines through Yesod of the world of AK (called Nekuda de Shuruk – a point inside the letter).

This luminescence was destined for Aba ve Ima de Nikudim. Assisted by it, Malchut descended from the Nikvey Eynaim to the Peh de Aba ve Ima and elevated its AHP from G”E de ZON to Rosh de Aba ve Ima, which completed the vessels of Aba ve Ima to 10 Sefirot by their own strength, i.e., with the help of their own AHP. In the first case, the completion to the 10 Sefirot were at the expense of the connection between G”E de Aba ve Ima and the AHP de Keter that was preserved during their ascent and attachment to Keter. In the second case, it happened with their own AHP in their own place.

136) Similarly, there are two methods of supplementing the Zat de Nikudim to 10 Sefirot. The first is with the help of luminescence through Shuruk and elevation of AHP de Aba ve Ima to G”E de Aba ve Ima. This is accompanied by the rise of G”E de Zat, with their subsequent reception of AHP de Aba ve Ima for supplementing their Sefirot to 10. These AHP de Aba ve Ima are not real AHP de Zat de Nikudim, and their insignificant luminescence is sufficient only for supplementing the Sefirot de Zat to 10 in the place of Aba ve Ima (i.e., one level higher), and not in their own location.

The second method consists in the fact that the light from Aba ve Ima reaches the Zat, which start lowering their screen from the Chazeh to the Sium de AK, and elevate their Tifferet-Netzah-Hod-Yesod from the BYA in order to attach them to their GE. Had there been no breaking of the vessels, they would have had to supplement the G”E de Zat to 10 Sefirot by their own strength, i.e., with the help of their actual AHP, whereupon the entire process of filling Malchut de Ein Sof with the light would have been done.

137) As with the Rashim, there are two kinds of supplementation to 10 Sefirot in the 4 Partzufim (Melachim) that emerge from Rosh de Aba ve Ima (Reshimot Dalet/Gimel). They are called Da’at, Hesed, Gvurah, and Tifferet. The same is true for the four Partzufim that emerge from the Rosh de YESHSUT (Reshimot Gimel/Bet) that replaced Aba ve Ima. They are Tifferet, Netzah-Hod, Yesod and Malchut.

On the one hand, the 10 Sefirot de Guf are supplemented at the expense of the AHP of their Rashim, rising to where the Rashim are. On the other hand, they spread in the BYA wishing to be increased to 10 Sefirot by way of attaching their own AHP, i.e., using the second method. This rule is also effective in each individual case.

138) You must know that the 5 Partzufim of the world Atzilut, Atik, Arich Anpin, Aba ve Ima and ZON, have their minimal state below which they cannot descend. Atik has the level of Keter, Arich Anpin – of Hochma, Aba ve Ima – of Bina and ZON – of ZA.

The AHP that joined them during Gadlut supplemented their Sefirot to 10 through the point of Holam, which shone upon Keter de Nikudim. The G”E de Aba ve Ima rose together with the AHP de Keter and received the same luminescence. Despite the fact that the Rashim of Atik, Arich Anpin, and Aba ve Ima have the full 10 Sefirot, they did not receive the lights that correspond to the Gar in their Gufim. Even the Guf de Atik had the level of the Vak like Gufim de Arich Anpin and Aba ve Ima.

It is known that the purer Partzufim are corrected first; consequently, they were corrected only according to the first method when the AHP rose to their G”E and supplemented them to 10 Sefirot in the Rosh. However, the light has not yet spread from the Rosh into the Guf. Therefore, Aba ve Ima rose to Keter and received the light of AHP de Keter. This light, though, was insufficient for shining upon their own AHP, which remain below. Since the bodies of Atik, Arich Anpin, and Aba ve Ima have only the level of Vak, the ZON de Atzilut (its body) also has the same level.

139) In the world of AK, the picture was different. The amount of the light in the Rosh spread to the Guf. In the world of Atzilut, the light that spread in the Rosh, even in the state of Gadlut, does not spread to the Guf. Hence, the world of Atzilut, as regards the world of AK, is defined as Vak (ZA) and is called MA Hadash or MA of the 5 Partzufim de AK, i.e., the level of ZA, which constitutes MA without Gar.

140) Rosh de Atik of the world of Atzilut has the level of Keter, which is defined as Vak (MA) with regard to Partzuf Galgalta de AK. It has only the lights Ruach and Nefesh, while Neshama, Haya, and Yechida de Galgalta are absent. The Rosh de Arich Anpin, with the light of Hochma, corresponds to Vak (MA) de AB and has the lights Nefesh and Ruach, while Neshama, Haya and Yechida de Hochma de AB are absent.

Aba ve Ima de Atzilut, whose Rosh has the light of Bina, is defined as Vak de SAG without the lights of Neshama, Haya and Yechida de Bina de SAG. The Partzuf ZON de Atzilut, which has the level of ZA and Malchut in its Rosh, is defined as the Vak of the Partzufim MA and BON de AK, without the lights of Neshama, Haya and Yechida de MA and BON de AK.

141) The souls in the worlds of BYA raise MAN, thus causing the descent of additional light This leads to a supplementing of the Partzufim to 10 Sefirot according to the second method wherein the light comes through NHY de Galgalta to the ZON de Nikudim (and Atzilut), via the point of Shuruk. Aba ve Ima lowers its Malchut from Nikvey Eynaim to Peh and elevates their AHP. G”E de ZON (merged with the AHP de Aba ve Ima) rise to Aba ve Ima together with the AHP, and increase to 10 Sefirot.

Then the entire amount of Mochin (the light) in Aba ve Ima affects the ZON, which rise together with the AHP de Aba ve Ima. Since the five Partzufim de Atzilut are supplemented according to the second method, the three first Partzufim have the lights of Gar in their Gufim as well as in the ZON, which makes up the common Guf of the world of Atzilut.

Then the five Partzufim of the world of Atzilut rise and dress upon the five Partzufim de AK, since the spreading of Gar in the Gufim de Atzilut equates them with the five Partzufim de AK. This is so that Atik might rise and dress upon the Partzuf Keter de AK (Galgalta), the Arich Anpin – on AB de AK, Aba ve Ima – on SAG de AK, and ZON – on MA and BON de AK.

142) The ZON de Atzilut receives light according to the first principle, that is to say. through “AHP de Aliyah”. These AHP are not yet final. The light they receive is just the luminescence coming through Aba ve Ima, when ZON is on their level. However, on their own level, they do not have the AHP, so the light received by the ZON during 6000 years is called Mochin de Aliyah, for the light of Gar can be attained only while being on the level of the Gar, which increase them to 10 Sefirot. Until they reach the level of Gar, the ZON are unable to receive the entire light. However, the ZON have not yet received their correction of the second kind. This will happen only in the Gmar Tikkun.

143) The light received by the five permanent Partzufim of the world of Atzilut is called the correction of the Kelim de Aba ve Ima. They supplement their Sefirot to ten by using the first method. In the world of Nikudim, this light is called “luminescence through the Tabur” or “Nekudat Holam”. Thus, no light de Gar spreads from the heads of Atik, Arich Anpin and Aba ve Ima, to their bodies and to ZON, for in the past, the Zat de Nikudim did not receive anything from this luminescence.

The Mochin (the light) received during 6000 years until the Final Correction comes as an answer to the request – MAN – raised by the lower Partzufim, including the souls in the worlds BYA, i.e., by the second method. In the world of Nikudim, it is called “luminescence through Yesod” or “Nekudat Shuruk”.

According to this method, Aba ve Ima elevate their own AHP, and merge with G”E de Zat, which receive the light Mochin de Gar on the level of Aba ve Ima. In this way, Mochin spread to the Gufim of the five Partzufim de Atzilut, including ZON, but on the condition that they will be above, in the place of Gar.

In the future, after the Gmar Tikkun, ZON will be increased to 10 Sefirot according to the second method, and Malchut will descend from the Parsa to the Sium Raglin de AK. Then Netzah, Hod and Yesod de ZON in the BYA will join ZON de Atzilut, while the Sium de Atzilut will have the same properties as Sium de AK. At that period, the Melech-haMashiach will come and “His feet will stand on the Mount of Olives”. Then it will be clear that the complete correction of the worlds during 6000 years can happen only through their ascent.

The Worlds of Beria, Yetzira and Assiya

144) We must learn seven interrelated fundamentals about the worlds of BYA:

1. Where the place for the three worlds come from.
2. The level of the Partzufim of BYA and the initial position of the worlds at the time of their formation and separation from Nukvah de Atzilut.
3. The ascents of the worlds and their positions before the sin of Adam haRishon.
4. The Mochin that the worlds of BYA received, and the place of their fall after they were broken due to the sin of Adam haRishon.
5. The Mochin, the light of Gadlut from Ima de Atzilut received by the worlds of the BYA after they fell under the Parsa de Atzilut.
6. The meaning of the back parts of the five Partzufim de Atzilut that fell under the Parsa into the worlds of BYA and became as the Neshama de Neshama for them. 
7. The level of Malchut de Atzilut that fell into the worlds of BYA and plays the role of Atik for the Partzufim de BYA.

145) The first definition: as was stated above, as a result of Malchut rising to Bina (Tifferet) of the Nekudot de SAG, the lower two thirds of Tifferet, Netzah, Hod, Yesod and Malchut of this Partzuf fell under the Parsa, and formed the place for the worlds of BYA there. The lower two thirds of Tifferet have become the place of the world of Beria, three Sefirot, Netzah, Hod and Yesod, have become the place of the world of Yetzira, and Malchut has become the place of the world of Assiya.

146) The second definition: the level of attainment of the Partzufim de BYA and their position at the time of emergence and birth from the Beten de Nukvah of the world of Atzilut. Malchut de Atzilut creates the worlds of BYA. Then, ZA de Atzilut reached the level of Haya (Hochma) of Abba, and Nukvah reached the level of Neshama of Ima. As you already know, the ZON receive Mochin from Aba ve Ima only by way of their elevation and dressing upon the upper Partzuf. ZA dresses onto the Partzuf Aba de Atzilut, called the upper Aba ve Ima, and Malchut dresses onto Ima de Atzilut, called YESHSUT. Being in this state, Malchut de Atzilut chooses suitable, yet uncorrected, vessels and creates of them the world Beria with the five Partzufim.

147) Since Malchut is in the place of Ima (Bina), it reaches the level of Ima. Hence, the world of Beria, created from the Beten de Malchut (Nukvah) is one level below Ima, and therefore one level below the Nukvah, which rose to Ima and reached its level. Thus, at the moment of its birth, the world of Beria is on the level of ZA de Atzilut.

148) The world of Yetzira was created in a similar way. It was birthed after the world of Beria, on the level of Nukvah (Malchut) de Atzilut, which follows ZA. However, only four out of the ten Sefirot of the world of Yetzira are in the place of Nukvah de Atzilut. Concerning ZA de Atzilut, the Nukvah has two states. If it is at Panim be Panim with ZA, then it is on one level with it and dresses upon it. Both of them have 10 Sefirot in this state.

When Nukvah is at Achor be Achor with ZA, it has only its four first Sefirot dressed on the 4 lower Sefirot of ZA. The six upper Sefirot of Nukvah descend one level, i.e., under the Parsa, and take the place of the first 6 Sefirot of the world of Beria. Therefore, when the is at Panim be Panim with ZA, the world of Yetzira is entirely in the place of Nukvah, i.e., in the world of Atzilut, above the Parsa.

In Achor be Achor, when Nukvah (Malchut) de Atzilut has only four Sefirot above the Parsa, the world of Yetzira also has only 4 upper Sefirot above the Parsa. The remaining six Sefirot of the world of Yetzira are on the level of the first six Sefirot of the world of Beria.

149) The world of Assiya corrected with the help of the world of Yetzira is defined as the level, taken by the world of Beria today. This is because previously the world of Yetzira was on the level of the Nukvah de Atzilut. That’s why the level below it refers to the world of Assiya – today’s Beria. However, only the 4 first Sefirot de Yetzira were on the level of the Nukvah de Atzilut, while its 6 lower Sefirot were on the level of Beria. Hence, the 4 first Sefirot de Assiya are on the level of the 4 lower Sefirot de Beria, and the 6 first Sefirot de Assiya are in the place of the 6 upper Sefirot of the actual location of Yetzira.

Thus, the four Sefirot de Netzah, Hod, Yesod and Malchut of today’s Yetzira and all the 10 Sefirot of the actual world of Assiya stopped being related to Kedusha (holiness) and passed to the Klipot (the uncorrected desires). The level from the Chazeh de Yetzira to the Sium de Assiya cannot be taken by anything but the Klipot; the pure worlds are located above the Chazeh of today’s Yetzira. Now we know the levels taken by the worlds of BYA and their place, created before the actual formation of those worlds.

150) Now we clear up the third definition: the height of the Partzufim of BYA during the reception of the additional light of the Mochin after the sin of Adam haRishon. There were two ascents of the worlds with the help of the additional light on Shabbat. The first ascent took place on the fifth hour of Erev Shabbat, when Adam haRishon was born. Then the additional light of Shabbat called “Hey de Yom haShishi” began to shine.

At that time, ZA reached the level of Yechida, rose, and dressed upon Arich Anpin de Atzilut. The Nukvah reached the level of Haya, then rose and dressed upon Aba ve Ima de Atzilut. Beria rose to YESHSUT, Yetzira – to ZA; the four first Sefirot de Assiya rose to the place of the Nukvah de Atzilut. The six lower Sefirot de Assiya rose to the six upper Sefirot de Beria.

The second ascent of the worlds took place on Erev of Shabbat when, with the help of the additional light on Shabbat, the six lower Sefirot de Assiya rose to the place of Nukvah de Atzilut. Thus, both worlds, Yetzira and Assiya, rose above the Parsa and found their place in ZON de Atzilut in the state of Panim de Panim.

151) Now let us clear up the fourth definition – the level of the Mochin in the worlds of BYA and the place of these worlds’ downfall after the sin of Adam haRishon. It is known that, due to the damage caused by Adam’s sin, the Mochin completely disappeared from these worlds, i.e., all the additional light that the worlds received during the two ascents on Shabbat eve.

Furthermore, the ZON de Atzilut returned to the state of Vak and Nekuda.

The worlds of BYA are now filled only with the light that they had during their birth. They are in the state of Vak (ZA). Moreover, they fell under the Parsa to the place of the worlds of BYA, prepared for them after TB. Now the 4 last Sefirot of the world of Yetzira and all 10 Sefirot of the world of Assiya are in the place of the 14 Sefirot of the Mador haKlipot.

152) The fifth peculiarity of the worlds of BYA consists in the fact that, during the fall, they received the Mochin de Ima. When the worlds of BYA left Atzilut and fell under the Parsa, they were on the level of Vak. Then YESHSUT de Atzilut dressed upon ZON de Atzilut, made a Zivug on the Reshimo de Hitlabshut in ZON, and passed the light of Neshama to the worlds of BYA. Thus, the world of Beria received from it 10 full Sefirot on the level of Bina, the world of Yetzira –Vak de Bina, and the world of Assiya – only Behina Achor be Achor, i.e., one point of the Malchut de Bina.

153) The sixth peculiarity is the level of Neshama le Neshama (Haya) reached by the worlds of BYA from the five Partzufim de Achoraim of the world of Atzilut. It happened because during the lunar diminution (Miut haYareach), i.e., Malchut de Atzilut, nine of its lower Sefirot forming the “Partzuf de Achor de Nukvah” fell under the Parsa and dressed on the Partzufim BYA, which included three stages: Ibur, Yenika and Mochin. The Behinat Mochin (adult state) fell to the world of Beria, Behina Yenika fell to Yetzira, and Behina Ibur fell to Assiya. Thus, all worlds of BYA received Behina Neshama le Neshama.

154) The seventh peculiarity is the Sefira Keter of Nukvah de Atzilut, absolutely unattainable by the worlds of BYA, but which emanates faint luminescence of Ohr Yechida onto them. As it turned out, during the lunar diminution, Behinot Ibur, Yenika and Mochin of the back part of Nukva de Atzilut fell under the Parsa and dressed upon the worlds of the BYA. The NHY are called Ibur, HaGaT – Yenika and HaBaD – the Mochin.

However, Achoraim of Keter de Nukva turn into Atik as regards the Partzufim de BYA, and is unattainable. The light shining in BYA is just a faint luminescence, compared to what it was prior to the 'Fall' (sin). The worlds receive Ohr Nefesh from Ibur, Ohr Ruach – from Yenika and Ohr Neshama – from Mochin de Ima. The Neshama le Neshama (the Ohr Haya) is received from the nine lower Sefirot de Nukva and Behinat Yechida – from t he Achoraim de Keter of Nukva de Atzilut (the point of Malchut de Atzilut).

The Ascents of the Worlds

155) The principal distinction between the worlds of AK and Atzilut consists in the fact that the Partzufim of the world of Adam Kadmon emerged as a consequence of Tzimtzum Alef. Each of their levels includes 10 full Sefirot with one single vessel – Malchut. The nine first Sefirot constitute exclusively the light, the Creator.

The Partzufim de Atzilut is the result of Tzimtzum Bet. When we say that on that day the Creator created the Heaven and the Earth, we mean the Rachamim (mercy) were included in the Din (judgment) during the ascent of Malchut (the level of Din) to Bina (the level of the Rachamim) and their merging.

As a result, a new Sium of the Upper Light appeared in Bina on the level of Chazeh (as Malchut Mesayemet rises to Bina). The Malchut Mizdaveget, which was in the Peh de Rosh, rose to Bina de Rosh called the Nikvey Eynaim, so that only the vessels Keter and Hochma remained on the level of Vak without the Rosh, i.e., the lights Nefesh and Ruach. Out of the five vessels, Bina, ZA and Malchut are absent as well as the lights Neshama, Haya and Yechida.

156) As was stated above, with the help of raising of MAN during the second Ibur, the Partzufim of the world of Atzilut received the light of Hochma from the Partzufim AB-SAG de AK. This light again lowered Malchut from Nikvey Eynaim de Rosh to Peh, as was the case before TB. Hence, the Partzufim again acquire the hitherto missing Kelim de Bina, ZA and Malchut and, correspondingly, the lights of Neshama, Haya, and Yechida.

This refers only to the 10 Sefirot de Rosh, but not to the Guf, since the light of Hochma has not yet spread from the Peh de Rosh to the Guf, so, even upon receiving the Mochin de Gadlut de Rosh, the Gufim still remained in the state of TB, as in Katnut.

Thus, the Partzufim de Atzilut are regarded as the level of the 10 Sefirot that emerged on Aviut de Behina Alef. This corresponds to the level of ZA (Vak without Rosh), and is called the world of MA. They dress upon the Partzufim de MA (ZA) of the five Partzufim de AK, located below the Tabur.

157) Atik de Atzilut receives the light from MA de Galgalta, i.e., dresses upon it from the Tabur to Yesod. The Partzuf Arich Anpin (AA) de Atzilut dresses onto the Partzuf AB from the Tabur and below and receives the light from MA de AB. The Partzuf Aba ve Ima de Atzilut dresses onto SAG de AK from the Tabur and below and receives the light from the MA.

ZON de Atzilut dresses onto the Partzufim MA and BON of the world of AK and receive the light on this level. Thus, each Partzuf of the world of Atzilut receives light from the corresponding Partzuf de AK on the level of its Vak bli Rosh from the Tabur to Yesod, i.e., on the level of the MA de AK. However, it does not completely dress onto the corresponding Partzuf of the world of Adam Kadmon.

Despite the fact that the level of Ohr Hochma in the Rashim de Atzilut reaches the Gar, we take into account only that level of Hochma that spreads from the Peh de Rosh to the Guf, i.e., the Vak bli Rosh or ZA.

158) This does not mean that each of the five Partzufim de Atzilut dresses onto the corresponding Behina in the world of AK. This is impossible, because the five Partzufim de AK dress onto the other. The same happens to the five Partzufim de Atzilut. It means that the level of each Partzuf de Atzilut correlates with the level corresponding to it in the five Partzufim de AK and receives its light from there.

159) For the upper Partzufim to be able to spread the Mochin from the Peh down to the Gufim of the five Partzufim de Atzilut, the lower Partzufim must raise MAN. Only then can they receive an increase to the 10 Sefirot of the second kind sufficient for the Gufim. MAN is raised in three stages.

First, MAN, on Aviut Bet, gives birth to the 10 Sefirot de Bina, i.e., the SAG in Gadlut with the light of Neshama. Then MAN on Aviut Gimel creates the 10 Sefirot de Hochma, i.e., AB with the Mochin de Haya. When MAN is raised for the third time on Aviut Dalet, 10 Sefirot emerge on the level of Keter or Galgalta with Mochin de Yechida.

160) The lower Partzufim that must raise MAN are the human souls (the “NaRaN de Tzadikim”), already included in the worlds of BYA and capable of raising MAN to the ZON de Atzilut, which in turn raises MAN to their own upper Partzufim: Arich Anpin, Aba ve Ima and above, until they reach the Partzufim de AK.

Then, in response to MAN, the upper light descends from the World of Infinity to AK. The 10 Sefirot emerge according to the Aviut de MAN present there. If it is Behina Bet, it corresponds to the level of Neshama, Behina Gimel equals the level of Haya, and Behina Dalet attracts the light of Yechida.

Gradually, the Mochin descends from the same level through Partzufim de AK to the Partzufim de Atzilut, until it reaches ZON de Atzilut. With the help of the Mochin, ZON de Atzilut compel the NaRaN de Tzadikim to raise MAN from BYA. The general rule states that each new Mochin comes directly from the World of Infinity. No level can raise MAN or receive the light of Hochma without the upper Partzuf closest to it.

161) You should know that the lower Partzufim cannot receive the light from ZON de Atzilut before all the upper Partzufim de Atzilut and AK acquire Gadlut. The new Mochin descends only from the World of Infinity. However, the NaRaN de Tzadikim can receive the Mochin only from the previous Partzuf, i.e., from ZON de Atzilut.

Hence, the Mochin must descend and spread through all the Partzufim located above ZON de Atzilut, until it reaches it. Only after that, will the Mochin pass on to NaRaN de Tzadikim in the worlds of BYA. We already know that nothing ever disappears in the spiritual realm. Contrary to what happens in our world, a spiritual object passing from one place to another continues to remain in its initial position.

This can be compared to lighting one candle from another. As the first candle passes the fire to the next, it continues to remain alight. The rule holds that the primary light (the root) stays in place while the branch changes its position. Now you will understand that the same light that descends via all the upper worlds and reaches NaRaN de Tzadikim remains on each level it passes through. All the levels receive more light owing to the fact that they have to pass it to NaRaN de Tzadikim.

162) As stated above, you should understand how, by their actions, the lower spiritual objects cause the rise of the worlds and the Partzufim. If their actions are correct, they raise MAN and attract the light. Then all the levels it passes through grow and rise. When their actions deteriorate, so does MAN; Mochin disappears from the levels, the upper worlds stop passing light to the lower; so, they descend to their initial permanent (minimal) state.

163) Now we will clear up the order of the five Partzufim de Atzilut rise to the five Partzufim de AK. We will also clarify the ascent of the three worlds of BYA to YESHSUT and the ZON de Atzilut, starting with their minimal state (Katnut), up to the ultimate state that will be achieved by the end of a 6000-year period, in the Gmar Tikkun. Usually we speak about three main ascents that are divided into many special ones.

We know that the first Partzuf in the world of AK after TA was the Galgalta. The four following Partzufim de AK dressed on it: the AB, SAG, MA and BON. The Sium Ragley de AK is above the point of our world. Galgalta is surrounded with the light of Infinity on all sides. This light is limitless and its magnificence is indescribable. The part of this light that enters Galgalta is called a line, or Inner Light.

164) There is a Partzuf called TNHYM de AK inside Partzufim MA and BON de AK. It is also defined as Nekudot de SAG de AK. During TB, Malchut Mesayemet, which was above the point of our world, rose to Tifferet and set a place in the Chazeh of this Partzuf below the upper third of Tifferet. A new Sium on the upper light (unable to spread lower) was formed there. This Sium was named Parsa under the world of Atzilut.

The Sefirot of the Partzuf Nekudot de SAG, which remained under the Parsa, formed a place for the the worlds of BYA in the following order: the lower two thirds of Tifferet down to Chazeh prepared a place for the world of Beria. Netzah, Hod, and Yesod prepared a place for the world of Yetzira. Malchut formed a place for the world of Assiya. Thus, the location of the three worlds of BYA begins from the Parsa and ends with the point of our world.

165) The four worlds, Atzilut, Beria, Yetzira and Assiya, are located between the Tabur and the point of our world. The world of Atzilut is between the Tabur de AK and Parsa. The place for the worlds of BYA was formed between the Parsa and the point of our world. The state of the worlds of AK and ABYA is now permanent, and there will never be any diminution in them.

All the Partzufim and the worlds in this state have only the level of Vak bli Rosh. In addition, even if Gar is in the Rashim of the first three Partzufim de Atzilut, the light cannot spread below the Peh, and all their Gufim are in the state of Vak bli Rosh. The same state is present in the worlds of BYA. Even in the Partzufim de AK, Gar is considered to be absent as regards the Surrounding Light (the Ohr Makif).

166) There are three general ascents for supplementing the worlds with three levels: Neshama, Haya and Yechida. These ascents depend on the MAN raised by the lower objects. The first ascent is when MAN rises on the level of Aviut de Behina Bet. Then the AHP de Bina (The Ohr Neshama) is corrected by its supplementation to 10 Sefirot of the second type, i.e., with the help of the luminescence of Shuruk. At that, the Mochin also shines onto Zat and the Gufim, as in the Partzufim de AK, where all levels of the 10 Sefirot of the Rashim also spread in their Gufim.

167) As the light passes through the world of Atzilut, each of this world’s five Partzufim receives the light of Bina, called Neshama, or Mochin de SAG, which shines upon the Partzufim de Atzilut in the manner they had in AK. They receive the light of Gadlut and dress onto the Partzufim de AK according to the level of the Mochin they possess.

168) As soon as Atik receives Mochin de Bina, it rises and dresses onto the Partzuf Bina of the world of AK, corresponding to the level of SAG (Bina) de Galgalta of AK. There it receives Behinat Neshama de Yechida of the world of AK, which shines in its Guf.

When the Mochin reaches Partzuf Arich Anpin de Atzilut, it rises and dresses onto the Rosh de Atik, corresponding to the level of the SAG of Partzuf AB de AK and receives Behinat Neshama de Haya de AK, which also shines in its Guf. When the Mochin reaches Partzuf Aba ve Ima, it rises by one level and dresses onto Gar de Arich Anpin, corresponding to the level of Bina de SAG de AK. From there it receives the light of the Neshama de Neshama de AK that shines in its Zat.

When the Mochin reaches YESHSUT and ZON de Atzilut, they rise and dress onto Aba ve Ima de Atzilut, corresponding to Behinat Bina of the Partzufim MA and BON de AK. From there they receive the light of Neshama de Nefesh-Ruach de AK. Then the NaRaN de Tzadikim receives the Mochin de Neshama of the world of Atzilut. When the Mochin reaches the Partzufim de Beria, this world rises and dresses onto Nukvah de Atzilut, receiving from it Behinat Nefesh de Atzilut.

When the Mochin reaches the world of Yetzira, it rises and dresses onto the world of Beria, receiving Behinat Neshama and Gar de Beria from it. Finally, as the Mochin reaches the world of Assiya, it rises and dresses onto the world Yetzira, receiving from it Behinat Mochin de Vak de Yetzira. Thus, we have learned what each Partzuf received during the first ascent caused by MAN of the second type, raised by the souls in the worlds of BYA.

169) The second ascent took place as a result of the raising of MAN on Aviut de Behina Gimel, when the AHP de Hochma (Haya) is corrected. Gadlut and supplementation to 10 Sefirot of the second type take place as the Mochin shines in Zat and Gufin, as well as in the Partzufim AK. When the Mochin passes down through the worlds of BYA, each Partzuf affected by this light grows and ascends one more level.

170) When the Mochin reaches Partzuf Atik de Atzilut, Atik rises and dresses onto Partzuf Hochma de AK, called AB. This corresponds to the level of AB de Galgalta de AK and receives the light of Haya de Yechida. When the Mochin reaches Partzuf Arich Anpin de Atzilut, AA rises and dresses onto Gar de SAG de AK, corresponding to the level of AB de AK, and receives the light of Haya de Haya de AK.

When the Mochin reaches Partzuf Aba ve Ima de Atzilut, it rises and dresses onto the Gar de Atik in Katnut. It corresponds to the AB de SAG de AK and receives the light of the Haya de Neshama de AK, which also shines for the Zat and the Gufim. When the Mochin reaches the YESHSUT de Atzilut, it rises and dresses onto the Gar de Arich Anpin in Katnut. It corresponds to the AB de MA de AK and receives the light of the Haya de MA de AK.

When the Mochin reaches Partzuf ZON de Atzilut, it rises and dresses onto Gar de Aba ve Ima. This corresponds to AB de BON de AK and receives the light of Haya de BON de AK. The souls of the Tzadikim receive light from ZON. If the Mochin reaches the world of Beria, it rises and dresses onto ZA de Atzilut and receives the light of Ruach de Atzilut.

When the world of Yetzira receives the Mochin, it rises and dresses onto Nukva de Atzilut, receiving the light Nefesh de Atzilut. If the Mochin reaches the world of Assiya, it rises and dresses onto the world of Beria and receives Behinat Gar and Neshama de Beria. Then the world of Assiya is filled with all lights of NaRaN de BYA. Thus, we have learned about the second ascent of each Partzuf de ABYA that rose and grew because NaRaN de Tzadikim had raised MAN de Behina Gimel.

171) The third ascent of the worlds happens in response to MAN raised by the souls on Aviut Dalet. The AHP de Keter is corrected and the Partzuf receives the light Yechida by way of being supplemented to 10 Sefirot (second type). The Mochin also shines in its Zat and Gufim as it did in the Partzufim de AK. While passing through the Partzufim of the worlds of ABYA, each of them grows, rises, and dresses onto the corresponding upper one, depending on the kind of light in it.

172) When the Mochin comes to Partzuf Atik de Atzilut, Atik rises and dresses onto the Gar de Galgalta de AK and receives the light of Yechida de Yechida. When the Mochin reaches Arich Anpin de Atzilut, the latter rises to the level of Gar de AB de AK and receives the light of Yechida de Haya de AK.

When the Mochin reaches AVI, this Partzuf ascends to Gar de SAG de AK and receives the light of Yechida de Neshama de AK. When the Partzuf YESHSUT receives the Mochin, it rises to Gar de MA de AK and receives the light of Yechida de MA de AK. When the Mochin reaches ZON, they rise to Gar de BON de AK and receive the light of Yechida de BON de AK. Then NaRaN de Tzadikim receives the light of Yechida from ZON de Atzilut.

When the Mochin reaches Beria, this world rises to YESHSUT de Atzilut and receives the light of Neshama de Atzilut. The Mochin elevates the world of Yetzira to Partzuf ZA de Atzilut, receiving the light of Ruach de Atzilut. As the Mochin reaches Assiya, the world rises to Partzuf Nukva de Atzilut, receiving the light of Nefesh de Atzilut (see diagram 9 from “Sefer haIlan”).

173) It turns out that during the third ascent, each of the five Partzufim de Atzilut expanded at the expense of Neshama, Yechida and Haya de AK, by dressing onto the 5 corresponding Partzufim de AK. The NaRaN de Tzadikim and the worlds of BYA received the Gar as well and rose above the Parsa. Now the light of Hochma shines in their Hassadim.

174) One should know that the NaRaN de Tzadikim, (human souls living in the worlds of BYA) constantly dress only on the Partzufim of BYA, under the Parsa. Nefesh dresses onto the 10 Sefirot de Assiya, Ruach – on the 10 Sefirot de Yetzira and Neshama – on the 10 Sefirot de Beria. Although the souls receive light from ZON de Atzilut, it comes to them through the worlds of BYA, onto which they dress. The NaRaN de Tzadikim rise together with the ascents of the three worlds of BYA. The worlds of BYA ascend in accordance with the reception of the light by NaRaN de Tzadikim, i.e., depending on the power of MAN raised by them.

175) All the worlds and Partzufim that are in their usual permanent state have only the Vak bli Rosh. This means that each level uses only six of its upper Sefirot, filled with the 6 lower lights. Even the NaRaN de Tzadikim is no more than the Vak, in spite of the fact that they have Gar de Neshama from the world of Beria. In comparison with the world of Atzilut, these Gar are the Vak.

The same may be said about Partzufim de Atzilut. Although there is the light of Gar in their Rashim (heads), this light, nevertheless, does not spread to the Gufim; hence, these Partzufim are also considered Vak. The use of the additional vessels (Sefirot), which leads to the reception of more light, takes place only as a result of MAN raised by the Tzadikim (i.e., human souls in the worlds of BYA).

However, the reception of this light (the Mochin) is possible only through the rise of the lower Partzuf to the level of the upper. The upper Partzufim de Atzilut (AA, AVI and YESHSUT) are supplemented to 10 Sefirot according to the second type (with their own AHP). However, the ZON are supplemented to 10 Sefirot according to the first type, i.e., by ascending to the level of the upper Partzuf with its AHP, and not theirs.

This happens because the AHP de ZON de Atzilut are enormous desires to receive, similar to the Essence of Creation (Malchut de Malchut). These desires cannot be corrected before the Gmar Tikkun. Hence, the five Partzufim of the world of Atzilut can receive the lights Neshama, Haya and Yechida only during their ascent to the corresponding Partzufim de AK.

The worlds of BYA can also receive the lights Neshama, Haya, and Yechida during their ascent to YESHSUT and ZON de Atzilut. Beria dresses onto YESHSUT, Yetzira – on ZA and Assiya – on Malchut (Nukva) de Atzilut. It turns out that during this ascent, the space from the Parsa and below (the place of BYA) becomes empty of any light. However, on the one hand, there is a difference between the 10 Sefirot of Beria and the 6 upper Sefirot of Yetzira, and on the other, all of the other Sefirot.

Thus, 14 (out of 30) lower Sefirot of the place of BYA constitute a permanent location only for the Klipot (i.e., 'desire to receive' the light for their own pleasure without a screen). Just because of Adam’s “sin”, the 14 lower Sefirot de BYA descended to this place. Previously, as we know, these worlds stood at least 14 Sefirot higher. Therefore, after the ascent of the worlds of BYA to Atzilut, there is absolutely “nothing” in the space between Parsa to Chazeh (chest) de Yetzira, neither the worlds of BYA, nor the Klipot; while the space from the Chazeh de Yetzira and below is taken by the Klipot.

176) Thus, the reception of the additional lights, Neshama, Haya, and Yechida, depends on MAN being raised by the lower Partzufim and, finally, on MAN being raised by the human souls (NaRaN de Tzadikim). If something happens to the NaRaN de Tzadikim and, for some reason, they cannot raise MAN, the “additional” lights depart from all the Partzufim de ABYA. However, the permanent lights – Nefesh and Ruach, which fill the vessels Keter and Hochma in such states, never leave them.

177) As was already stated, there is MA on the right side of the world of Atzilut, i.e., its own vessels, and BON on the left side, i.e., the broken vessels of the world of Nikudim, which are corrected with the help of the vessels of MA de Atzilut. Do not think it strange that Arich Anpin de BON is considered Keter de Atzilut and Aba ve Ima –AB de Atzilut.

Arich Anpin is the lower half of Keter de BON and Aba ve Ima is a lower half of Hochma and Bina de Nikudim. So, the Partzuf Keter de AK (Galgalta) must presumably correspond to AA de Atzilut. The fact is that all the Partzufim de BON are Nekevot, i.e., they have no opportunity of their own to receive; they can acquire only what the corresponding Partzufim de MA (Zeharim) give them.

Hence, all the ascents happen only with the Zeharim (Partzufim de MA). Since no vessels of AA de MA correspond to Keter, but only to Hochma, and AVI de MA have only the vessels corresponding to Bina, Partzuf AB de AK corresponds to AA and the Partzuf SAG de AK corresponds to AVI. The Partzuf Keter de AK corresponds only to the Partzuf Atik, which took the entire level of Keter de MA.

178) The order of Partzufim in all the worlds does not change as a result of these ascents. As we know, MAN raised by the NaRaN de Tzadikim caused an additional reception of light in all the higher Partzufim, which pass them the light from the World of Infinity, leaving a part of it for themselves, each according to its position, growing in size, ascending higher and higher.

Each Partzuf rises to the level of the higher, i.e., all the Partzufim ascend without changing the order of their positions. For example, when ZON move from their permanent position under the Tabur de AA, they rise one level higher, i.e., to the Chazeh de AA. However, AA simultaneously goes up one level, i.e., from the Peh de Atik to the Gar de Atik.

Naturally, all of its Sefirot rise too. Its HaGaT reach the previous level of Gar, while the Sefirot that were between the Chazeh and the Tabur rose to their place, etc. Thus, ZON are now on the level of the Tabur and below the Partzuf AA, i.e., their position remained unchanged (see d. 4 in “Sefer haIlan”, where during the reception of the light of Neshama, ZON rose to Gar de YESHSUT, located below the Peh de Aba ve Ima, positioned below the Chazeh de AA).

However, all the Partzufim de Atzilut also ascended one level (see d. 7 in “Sefer haIlan”) during the reception of the light of Neshama. Hence, ZON still happen to be dressed on the space below the Peh de YESHSUT, located below the Chazeh de AVI, positioned below the Tabur de AA. Without exception, the ascents of all the Partzufim occur in a similar fashion (see diagrams 3 to 12 in “Sefer haIlan”).

179) It should also be noted that, while ascending, all the Partzufim leave “traces” on all the previous levels. In other words, they both rise and stay in their places, for nothing disappears in the spiritual world. For example, although Gar de AVI ascends to the level of Gar de AA, they, at the same time, remain in their previous place – below the Peh de AA, where the YESHSUT now rose (to the HaGaT de AVI), received the same light that was received by HaGaT de AVI when they were in this place before the ascent.

Thus, there are now three Partzufim on that level at the same time; Gar de AVI (after the ascent) now take the permanent place of Gar de AA, pass light to their previous position – from the Peh de AA and below. Now that level is taken by YESHSUT, since Gar de AA, AVI and YESHSUT simultaneously shine upon one place. So, all the Partzufim de AK and ABYA line up during the ascents.

That is why, when the Partzuf rises, one must pay attention to the level of its ascent with regard to the permanent position of the higher Partzufim, their new places (see d.3 in “Sefer haIlan”, where the permanent positions of the Partzufim are shown. On dd. 4, 5 and 6 we can see 3 ascents of ZA as regards the permanent location of the Partzufim de Atzilut. On dd. 7, 8 and 9 we can see three ascents of the five Partzufim de Atzilut as regards the five Partzufim de AK. On dd. 10, 11, and 12 we can see three ascents of the five Partzufim de Atzilut as regards the permanent position of the Line of Infinity).

The Division of Each Partzuf into Keter and the ABYA

180) In the spiritual worlds, everything is built according to the same principle, i.e., one can judge the common by the particular, and vice versa, the particular by the common. The entire Universe is usually divided into the five worlds of AK and ABYA. The world of AK is regarded as Keter of all the worlds, while the four worlds of ABYA are correspondingly Hochma, Bina, ZA, and Malchut.

Therefore, any world, Partzuf or Sefira – in general, any spiritual object, can also be divided into the five worlds of AK and ABYA. The Rosh of any Partzuf is considered its Keter and the world AK. The Guf, from Peh to Chazeh, is considered the world of Atzilut (Hochma). The space from Chazeh to the Tabur is considered the world of Beria, from the Tabur, and below – the worlds Yetzira and Assiya (the ZON).

181) Now, the Sefirot KaHaB HaGaT NHYM have many different names. Depending on what we wish to express, they may be called:

1) G”E and AHP, 2) KaHaB ZON, 3) NaRaNHaY, 4) The dot of the letter “Yud” and the 4 letters “Yud”, “Hey”, “Vav” and “Hey”.

5) A simple HaVaYaH (Galgalta) and AB, SAG, MA and BON, which constitute four kinds of the light filling (Miluyim):

a) Filling of the AB – ??? ?? ??? ??,
b) Filling of the SAG – ??? ?? ??? ??,
c) Filling of the MA – ??? ?? ??? ??,
d) Filling of the BON – ??? ?? ?? ??,

6)The AA, AVI, and ZON:

a) The AA is Keter,
b) The Aba is Hochma,
c) The Ima is Bina,
d) The ZA is HaGaT NHY,
e) The Nukvah is Malchut.

7) AK and ABYA or Keter and ABYA.
Malchut de Keter is called “the Peh”, Malchut de Atzilut – “the Chazeh”, Malchut de Beria – “the Tabur”, Malchut de Yetzira – “the Ateret Yesod”, and the common Malchut – “the Sium Raglin”.

182) There are two reasons why the 10 Sefirot are called differently. The first is the similarity of properties to the Sefira to which it refers. The second is the difference of properties with this Sefira, which leads to the emergence of a new and special name. For example, Keter of the 10 Sefirot de Ohr Yashar, on the one hand, is the light of Ein Sof (of Infinity); on the other hand, the Rosh of any Partzuf is also called “Keter”. All five Partzufim de AK are also “Ketarim”; the Partzuf Atik is Keter and so is AA.

If all of them are “Ketarim”, then why does each of them have its own name? Furthermore, we know that spiritual objects that have completely identical properties merge into a single whole. Then why do these spiritual objects (the Ketarim) not merge?

It happens because, although they have properties similar to those of Keter (they refer to Ein Sof), there is a rule saying that unless the upper light enters the vessel (spreads to Guf), it is regarded as Ein Sof (unattainable Infinity).

Therefore, as regards the worlds of ABYA, all five Partzufim de AK are considered the light, which has not yet entered the vessel, since the AK, built according to the laws of TA, is utterly unattainable by the Partzufim de Atzilut, based on the laws of TB.

The Partzufim Atik and AA de Atzilut both correspond to Keter de Nikudim. It should be noted that during Katnut de Atzilut, AA is not Keter, its level in this state being Hochma. Meanwhile, the only Keter is Atik.

However, during Gadlut, all the Partzufim de Atzilut rise, Atik “leaves” for AK and AA takes advantage of its AHP de Aliyah and becomes the Partzuf Keter de Atzilut. Further, as with the entire Partzufim de AK, Atik is built in accordance with the laws of TA; hence, it is unattainable by the lower Partzufim and worlds (“Atik” derives from the word “Ne’etak” – “separated”).

183) The ten Sefirot are called Keter and ABYA, because Kabbalists want to point to their division into Kelim de Panim (the “front” vessels) and Kelim de Achoraim (the “back” vessels), which took place during TB. As was stated above, Malchut Mesayemet rose from the level of Bina de Guf (called Tifferet) to the Chazeh, thus creating a new Sium de Partzuf called “the Parsa” and located below Atzilut.

The vessels that are below the Parsa “left” Atzilut and are called BYA. The lower two thirds of Tifferet are called Beria, the NHY are called Yetzira, and Malchut is called Assiya. It is worth mentioning that each Sefira was divided into the vessels of “Panim” and “Achoraim”, so that those vessels above the Chazeh are Panim, while those beneath the Chazeh are Achoraim.

184) Since the Parsa is on the level of the Chazeh, each Sefira and each Partzuf splits into four levels called ABYA. Atzilut is the space above the Chazeh, the BYA – under the Chazeh. In fact, this division was also present in the world of AK, the difference being that in AK the Parsa descended to the Tabur, whereas in Atzilut, it is on the level of Chazeh.

It turns out that its own Atzilut is the Partzufim AB and SAG, which end above Tabur, while its BYA, i.e., the Partzufim MA and BON, are under the Tabur. Therefore, Galgalta is Rosh; AB and SAG above the Tabur are Atzilut; MA and BON under the Tabur are BYA.

185) All five Partzufim de Atzilut are divided similarly. AA is the Rosh of the entire world of Atzilut; AVI Ilayin, which correspond to AB and dress onto Partzuf AA from its Peh to Chazeh, are Atzilut de Atzilut (not to be confused with the common Parsa of the worlds of ABYA).

The YESHSUT that correspond to SAG and dress onto AA from its Chazeh to the Tabur are the Beria de Atzilut. The ZON, which correspond to MA and BON and dress onto AA from its Tabur to the Sium de Atzilut, are Yetzira and Assiya de Atzilut. Thus, we see that the world of Atzilut is also divided into its own Rosh and ABYA. As in the world of AK, the Parsa is in its place, i.e., at the level of the Chazeh de AA.

186) If we view the entire Universe as a single whole, we will see that the three Partzufim, Galgalta, AB and SAG of the world of Adam Kadmon, constitute its common Rosh; the five Partzufim de Atzilut, which dress onto the space from Tabur de AK to the Parsa, are Atzilut of the Universe. The three worlds of BYA under the Parsa are the BYA of the Universe.

187) All individual Sefirot de Sefirot are divided in a similar way. Even Malchut de Malchut de Assiya has its own Rosh and Guf. The Guf is divided by its Chazeh, Tabur, and Sium Raglin. The Parsa, which is located under Atzilut of this level, stands in the Chazeh and limits it.

Beria of this level takes the space between the Chazeh and the Tabur. Yetzira and Assiya of this level are located between the Tabur and Sium Raglin. Sefirot HaGaT of each level correspond to Atzilut. The lower two thirds of Tifferet from Chazeh to the Tabur are Beria, NHY – Yetzira and Malchut – Assiya.

188) Thus, the Rosh of each level refers to Keter or Yechida, or Partzuf Galgalta. Atzilut (from Peh to the Chazeh) refers to Hochma or the light of Haya, or AB. Beria (from the Chazeh to the Tabur) refers to Bina or the light of Neshama, or SAG. Yetzira and Assiya (below the Tabur) refer to ZON or the lights Ruach and Nefesh, or Partzufim MA and BON (see dd. 3 to 12 in “Sefer haIlan”).

Quiz to “The Preface to the Wisdom of Kabbalah”

1. What is the substance (“Homer”) of which the Creation is made? (§ 1)

2. What is the meaning of the light and the vessel described in the ten Sefirot? (§ 2)

3. Why are the ten Sefirot called only the four Behinot HuB TuM; where does the number 10 come from? (§ 3)

4. What is the reason for dividing each creation into ten Sefirot? (§ 5)

5. What is the difference between the worlds of ABYA? (§§ 6, 7, 8 and 9)

6. Why is the world of Atzilut considered as referring only to the Creator? (§ 6)

7. How was the soul (Neshama) separated from the Creator? (§ 7)

8. What is a “Zivug de Haka’a” of the Upper Light with a screen? (§ 14)

9. How did new vessels referring to the 'desire to bestow' emerge? (§ 15)

10. Why is the Aviut inherent in the 'desire to receive' also present in the new vessels? (§ 18)

11. Why are the Partzufim positioned one under the other after their emergence? (§ 22)

12. Why are the vessels KaHaB TuM positioned in a descending order? (§ 24)

13. Why are the lights called NaRaNHaY in a descending order? (§ 24)

14. Why is there an inverse relation between the lights and the vessels? (§ 25)

15. What is the difference between the Rosh and the Guf of the Partzuf? (§ 26)

16. How did five Partzufim of the world of AK (the Rosh and the Guf) emerge one under the other? (§ 27, 28)

17. Why did the world of AK turn into a thin line and fail to fill the entire Universe? (§ 31)

18. Why did the luminescence of AK stop above the point of our world? (§ 31)

19. What is the quantitative correlation between the Surrounding Light and the Inner Light in the world AK? (§ 32)

20. How and where is the Surrounding Light of AK manifested? (§ 32)

21. Why are the Surrounding and the Inner Lights connected with one another in one vessel? (§ 33)

22. What is the Impact between the Surrounding Light and the Inner Light? (§ 34)

23. How does the screen with the Reshimot de Guf rise to the Peh de Rosh? (§ 38)

24. What is the reason for the formation of the lower Partzuf out of Peh of the upper? (§ 39)

25. Why is each lower Partzuf smaller by one level (Behina) than the upper? (§ 40)

26. Why is the lower Partzuf separated from the upper and considered its “consequence”, “son”? (§ 40)

27. What are the Reshimo de Hitlabshut and the Reshimo de Aviut? (§§ 42, 43)

28. Why are there two levels in the Rosh of all the Partzufim – the Zachar and the Nekeva? (§ 43)

29. Why is the level of the Partzuf determined by the level of Nekeva and not Zachar? (§ 44)

30. What are Ta’amim, Nekudot, Tagin, and Otiot? (§§48, 49)

31. Why are the level of Ta’amim mercy (Rachamim) and the level of Nekudot – judgment (Din)? (§ 48)

32. Why is every Partzuf divided into Rosh, Toch and Sof and each of these parts – into ten Sefirot? (§ 50)

33. Why does each lower Partzuf dress onto the upper from the Chazeh and below? (§ 53)

34. What is the difference between TA and TB? (§ 58)

35. Why could not the worlds exist according to the laws of TA? (§ 57)

36. What is the principle benefit of TB? (§§ 57, 58)

37. What is Tzimtzum NHY de AK and what was the reason for it? (§ 60)

38. Why didn’t the world of the Nikudim dress onto the Partzuf SAG above the Tabur? (§ 62)

39. What is the essence of the Parsa located under the world of Atzilut? (§ 67)

40. How did three places for the worlds of the BYA emerge? (§ 67)

41. Why are there Katnut and Gadlut in each Partzuf? (§ 71)

42. Why didn’t the Partzufim de AK have Katnut and Gadlut? (§§70, 71)

43. Why did the Zachar and the Nekeva (Dechar ve Nukva) appear in the Gar de Nikudim, i.e., in Keter and the AVI? (§ 74)

44. Why does not the Keter de Nikudim spread to the Zat? (§ 74)

45. Why did each level in the world of the Nikudim split into two parts? (§76)

46. What led to the emergence of “the Panim” and “the Achoraim” in the world of the Nikudim? (§ 76)

47. Why are the Achoraim of the upper Partzuf inside the Panim of the lower? (§ 77)

48. What is the reason for the raising of MAN? (§ 80)

49. Why did the Mochin de Gadlut emerge? (§ 84)

50. What is the light raised by the AHP of the vessels and the Gar of the lights? (§ 84)

51. What are the ascent of Malchut to the Nikvey Eynaim and the descent of the AHP? (§ 85)

52. What is the difference between the names of the Sefirot GE, AHP and KaHaB TuM? (§ 85)

53. Why do Hesed, Gvura and the upper third of Tifferet refer to the Kelim de Panim? (§ 85)

54. Why do the lower two thirds of Tifferet and the NHYM refer to the Kelim de Achoraim? (§85)

55. What are the lights Holam, Shuruk and Hirik? (§ 89)

56. Why does the point of the Hirik get broken as it emerges in the world of the Nikudim? (§ 90)

57. Why is the Hirik under the letters (Otiot)? (§ 91)

58. How did the Zat raise MAN to the Gar de Nikudim? (§§ 93, 94, 95)

59. What is the Sefira Da’at, which first appears in the world of the Nikudim? (§ 98)

60. Why does not the Sefira Da’at become the 11th Sefira? (§ 100)

61. What is the level of the Partzuf Ta’amim de Rosh and the Guf in the world of Nikudim? (§ 104)

62. What is the level of the Partzufim Nekudot de Rosh and the Guf in the world of Nikudim? (§ 104)

63. What is Melech haDa’at in the world of Nikudim and what is its level? (§ 107)

64. What is the reason for the breaking of the vessels? (§ 105)

65. Why is Gadlut in the world of Nikudim only an addition? (§ 72)

66. What are the names of the levels AVI and YESHSUT in the world of Nikudim? (§§ 110, 111)

67. What is the difference between MA de Nikudim from MA Hadash (in Atzilut)? (§ 113)

68. What is the difference between the Partzuf and the world? (§§ 115, 116)

69. What are the first and second Ibur? (§§ 121, 122)

70. What are Ibur, Yenika, and Gadlut? (§§ 121, 122)

71. How did five levels of the world of Atzilut emerge one under the other? (§§ 122-129)

72. What is the order of superposition (“dressing”) of the five Partzufim de Atzilut one on the other? (§ 122-129)

73. What are MA and BON in each Partzuf de Atzilut? (§ 129, 133)

74. What are the two kinds of Gadlut that can exist in the world of Atzilut? (§ 134, 135)

75. What is the difference between supplementation to 10 Sefirot of the lower Partzuf at the expense of AHP of the upper and the use of its own AHP for that purpose? (§ 135-138)

76. What kind of supplementation to 10 Sefirot do the 5 permanent Partzufim de Atzilut use for reaching Gadlut? (§ 138)

77. What is the size of the Gufim de AK and the Gufim de Atzilut? (§ 139)

78. Why do the worlds supplement their 10 Sefirot with the help of AHP de Aliyah (§§ 142, 143)

79. What are the seven basic peculiarities of the worlds of BYA? (§§ 144, 154)

80. Why do the worlds ascend when the souls of the Tzadikim receive the Mochin? (§§ 161, 162)

81. What is the order of the three ascents at that time? (§§ 163-176)

82. How do the five Partzufim de Atzilut dress onto the 5 Partzufim de AK during each of these ascents? (§§ 163-176)

83. What are the four fillings of the Name HaVaYaH: AB, SAG, MA and BON? (§ 181)

84. What are the four parts of the Partzuf? (§ 180)

85. What is the meaning of terms: “Peh”, “Chazeh”, “Tabur” and “Sium Raglin” (§ 181)

86. What is the reason for the division of the Partzuf into Keter and ABYA? (§ 180-185)