{"id":10939,"date":"2025-12-08T00:56:35","date_gmt":"2025-12-08T00:56:35","guid":{"rendered":"https:\/\/staging.kabbalah.info\/?post_type=book&p=10939"},"modified":"2026-01-22T19:43:11","modified_gmt":"2026-01-22T19:43:11","slug":"part-3-table-of-questions-for-topics-tes","status":"publish","type":"book","link":"https:\/\/www.kabbalah.info\/en\/part-3-table-of-questions-for-topics-tes\/","title":{"rendered":"Part 3 – Table of Questions for Topics"},"content":{"rendered":"\n

Part Three<\/strong><\/p>\n\n\n\n

<\/p>\n\n\n\n

102. Why does Ohr<\/em> Ein Sof<\/em> strike the Masach<\/em> in Kli<\/em> de<\/em> Malchut<\/em>? 6<\/a><\/p>\n\n\n\n

103. What does it mean that the Ohr<\/em> comes in through a Halon<\/em> and a Nekev<\/em>without a Masach<\/em>? 6<\/a><\/p>\n\n\n\n

104. Why is the Masach<\/em> in Malchut de<\/em> Elyon<\/em> regarded as the giver to its inferior degree? 6<\/a><\/p>\n\n\n\n

105. What generates the Hitnotzetzut<\/em> of the Orot<\/em> from the Masach<\/em> downward? 6<\/a><\/p>\n\n\n\n

106. What does He\u2019arah<\/em> through the Masach<\/em> mean? 6<\/a><\/p>\n\n\n\n

107. What is the difference between In Passing and through Hitlabshut<\/em>? 6<\/a><\/p>\n\n\n\n

108. What does Hitlabshut<\/em> in Hochma<\/em> or in Bina<\/em> etc. mean? 6<\/a><\/p>\n\n\n\n

109. What is the measurement of the Masach<\/em>? 7<\/a><\/p>\n\n\n\n

110. What is the Masach<\/em> between Atzilut<\/em> and Beria<\/em>? 7<\/a><\/p>\n\n\n\n

111. How does the Masach<\/em> of Behina Bet<\/em> impart to Beria<\/em> and the Masach<\/em> ofBehina Aleph<\/em> to Yetzira<\/em>? 7<\/a><\/p>\n\n\n\n

112. Why did Bina<\/em> become a Blocked Masach<\/em> in Beria<\/em>? 7<\/a><\/p>\n\n\n\n

113. Why does the point of Malchut de<\/em> Atzilut<\/em> breaches and breaks through theMasach<\/em>? 7<\/a><\/p>\n\n\n\n

114. Why do GAR<\/em> de<\/em> AA<\/em> not breach the Masach<\/em>? 7<\/a><\/p>\n\n\n\n

115. Why doesn\u2019t the Aviut<\/em> appear at once but in an order of four degrees? 7<\/a><\/p>\n\n\n\n

116. What are the two Behinot<\/em> in the Ohr<\/em> of Histaklut<\/em>? 8<\/a><\/p>\n\n\n\n

117. Are the four degrees of the Aviut<\/em> of Ohr Yashar<\/em> as limited as they are from above downward and why? 8<\/a><\/p>\n\n\n\n

118. Who causes the four Behinot<\/em> of Ohr Yashar<\/em> become distinguished and captured in the degree? 8<\/a><\/p>\n\n\n\n

119. Where do the four Behinot<\/em> in the Ohr Hozer<\/em> come from? 8<\/a><\/p>\n\n\n\n

120. What changes in the Ohr Hozer<\/em> before the Ohr Yashar<\/em> clothes it and after the Ohr Yashar<\/em> clothes it? 8<\/a><\/p>\n\n\n\n

121. What is the reason for the Hitpashtut<\/em> of Eser<\/em> Sefirot de<\/em> Rosh<\/em> to a state ofGuf<\/em>? 9<\/a><\/p>\n\n\n\n

122. Are the four Behinot Komot de Ohr Hozer<\/em> that limit ABYA<\/em> from above downward, and why? 9<\/a><\/p>\n\n\n\n

123. Why does the Aviut<\/em> of Behina Gimel<\/em> generate the level of Hochma<\/em>? 9<\/a><\/p>\n\n\n\n

124. How do Zivugim<\/em> de<\/em> Hakaa<\/em> occur in AHP<\/em>? 9<\/a><\/p>\n\n\n\n

125. Why are the Eser<\/em> Sefirot<\/em> that end the Partzuf<\/em>, Eser<\/em> Sefirot de<\/em> Ohr Hozer<\/em>without Ohr Yashar<\/em>? 9<\/a><\/p>\n\n\n\n

126. What is the Hevel<\/em> that comes out of a degree? 9<\/a><\/p>\n\n\n\n

127. Why doesn\u2019t real Hevel<\/em> come out from the eyes? 9<\/a><\/p>\n\n\n\n

128. What comes to be in the Sefirot<\/em> as a result of the Ohr<\/em> of Histaklut<\/em>? 10<\/a><\/p>\n\n\n\n

129. What comes to be in the Sefirot<\/em> as a result of the Hevels<\/em> of the AHP<\/em>? 10<\/a><\/p>\n\n\n\n

130. Why isn\u2019t any reality made of Orot<\/em> AHP<\/em>? 10<\/a><\/p>\n\n\n\n

131. A. What does it mean that there is no Masach<\/em> at all in Olam<\/em> Atzilut<\/em>? 10<\/a><\/p>\n\n\n\n

B. What is the difference between Ohr<\/em> of Atzmut<\/em> and Ohr<\/em> of Tolada<\/em>? 10<\/a><\/p>\n\n\n\n

132. Why is every level of Eser<\/em> Sefirot<\/em> named only after its uppermost Sefira<\/em>? 10<\/a><\/p>\n\n\n\n

133. Why are the two Orot<\/em> of ZON<\/em> on the same level? 11<\/a><\/p>\n\n\n\n

134. How is the Zivug<\/em> de<\/em> Hakaa<\/em> performed for the purpose of the Eser<\/em> Sefirot de<\/em> Beria<\/em> and de<\/em> Yetzira<\/em>? 11<\/a><\/p>\n\n\n\n

135. How does Ein Sof<\/em> shine in Atzilut<\/em>? 11<\/a><\/p>\n\n\n\n

136. Why doesn\u2019t Atzilut<\/em> receive above Hochma<\/em>? 11<\/a><\/p>\n\n\n\n

137. In which clothing does Olam<\/em> Atzilut<\/em> receive Ohr<\/em> Ein Sof,<\/em> and Olam<\/em> Beria<\/em>,Olam<\/em> Yetzira<\/em> and Olam<\/em> Assiya<\/em>? 11<\/a><\/p>\n\n\n\n

138. Why is Hitnotzetzut<\/em> from Elyon<\/em> to Tachton<\/em> called Seal and Imprint? 11<\/a><\/p>\n\n\n\n

139. Where do the Kelim<\/em> come from? 11<\/a><\/p>\n\n\n\n

140. Why did the Orot<\/em> come before the Kelim<\/em>? 11<\/a><\/p>\n\n\n\n

141. How are Kelim<\/em> de<\/em> Rosh<\/em> made? 12<\/a><\/p>\n\n\n\n

142. How are Kelim<\/em> de<\/em> Toch<\/em> made? 12<\/a><\/p>\n\n\n\n

143. How are Kelim<\/em> de<\/em> Sof<\/em> made? 12<\/a><\/p>\n\n\n\n

144. Why must every Partzuf<\/em> consist of three degrees – Rosh, Toch, Sof<\/em>? 12<\/a><\/p>\n\n\n\n

145. What is the ascent of Malchut<\/em> to the Maatzil<\/em>? 13<\/a><\/p>\n\n\n\n

146. Who causes the ascent of Malchut<\/em> to the Maatzil<\/em>? 13<\/a><\/p>\n\n\n\n

147. When does Ohr<\/em> Ein Sof<\/em> clothe the Kelim<\/em>? 13<\/a><\/p>\n\n\n\n

148. Why aren\u2019t the Eser<\/em> Sefirot de<\/em> Rosh<\/em> regarded as Kelim<\/em>? 13<\/a><\/p>\n\n\n\n

149. How were the Kelim<\/em> formed one above the other? 13<\/a><\/p>\n\n\n\n

150. Why wasn\u2019t a Kli<\/em> generated from the Eynaim<\/em>? 13<\/a><\/p>\n\n\n\n

151. Why do the first three Behinot<\/em> of Ohr Yashar<\/em> not have the Behina<\/em> of a Kli<\/em>, but only Behina Dalet<\/em>? 13<\/a><\/p>\n\n\n\n

152. Why are Neshama<\/em> and Ruach<\/em> called Ohr<\/em>? 13<\/a><\/p>\n\n\n\n

153. Where do the roots of the Kelim<\/em> come from? 14<\/a><\/p>\n\n\n\n

154. Where do the complete Kelim<\/em> come from? 14<\/a><\/p>\n\n\n\n

155. How and where do the three Kelim<\/em> of the Guf<\/em>, Bina<\/em>, ZA<\/em>, and Malchut<\/em>formulate? 14<\/a><\/p>\n\n\n\n

156. What are the names of the four Behinot<\/em> of the Aviut<\/em> de<\/em> Rosh<\/em>? 14<\/a><\/p>\n\n\n\n

157. What is a Hamshacha<\/em> and reception of Ohr<\/em> Yechida<\/em>? 14<\/a><\/p>\n\n\n\n

158. What is a Hamshacha<\/em> and reception of Ohr<\/em> Haya<\/em>, Ohr<\/em> Neshama<\/em> and Ohr<\/em>Ruach<\/em>? 14<\/a><\/p>\n\n\n\n

159. Why do all the Kelim<\/em> equalize in level in the Zivug de Hakaa<\/em>? 14<\/a><\/p>\n\n\n\n

160. Where are the five Behinot<\/em> in the Kli<\/em> of Malchut<\/em> from? 14<\/a><\/p>\n\n\n\n

161. How can Malchut de<\/em> Rosh<\/em> expand from and within her to the extent of receiving Eser<\/em> Sefirot<\/em> from Rosh<\/em>? 14<\/a><\/p>\n\n\n\n

162. How far do Eser<\/em> Sefirot<\/em> de<\/em> Guf<\/em> expand? 14<\/a><\/p>\n\n\n\n

163. Why are there no Kelim<\/em> opposite Haya<\/em> and Yechida<\/em> of each Partzuf<\/em>? 14<\/a><\/p>\n\n\n\n

164. What are these terms: Shibolet, Chazeh, Tabur?<\/em> 14<\/a><\/p>\n\n\n\n

165. When are the Kelim<\/em> of one above the other filled with Ohr<\/em>? 15<\/a><\/p>\n\n\n\n

166. Why does Ohr<\/em> Yechida<\/em> clothe Galgalta<\/em> and not Peh<\/em>? 15<\/a><\/p>\n\n\n\n

167. Why doesn\u2019t Ohr<\/em> Haya<\/em> clothe the Hotem<\/em>? 15<\/a><\/p>\n\n\n\n

168. How is AB<\/em> emanated from Partzuf Galgalta<\/em>? 15<\/a><\/p>\n\n\n\n

169. How is SAG<\/em> emanated from Partzuf AB<\/em>? 16<\/a><\/p>\n\n\n\n

170. What causes the Hizdakchut<\/em> of the Aviut<\/em> of Malchut<\/em>? 16<\/a><\/p>\n\n\n\n

171. Why did the Zivug<\/em> de<\/em> Hakaa<\/em> become the Eser<\/em> Sefirot de<\/em> Rosh<\/em> de<\/em> Tachton<\/em>in the place of the Chazeh de<\/em> Elyon<\/em>? 17<\/a><\/p>\n\n\n\n

172. Why is the Shoresh<\/em> of every inferior Partzuf<\/em> in the Peh<\/em> of its superior? 17<\/a><\/p>\n\n\n\n

173. What does Rosh<\/em> de<\/em> Partzuf AB<\/em> clothes from Peh<\/em> to Chazeh<\/em> in Partzuf Galgalta<\/em>? 17<\/a><\/p>\n\n\n\n

174. Why can\u2019t Rosh<\/em> de<\/em> AB<\/em> clothe above Peh<\/em> de<\/em> Galgalta<\/em>, and also SAG<\/em> with regards to AB<\/em> and so on? 17<\/a><\/p>\n\n\n\n

175. What do the names Shoresh<\/em>, Neshama<\/em>, Guf<\/em>, Levush<\/em>, Heichal<\/em> refer to? 17<\/a><\/p>\n\n\n\n

176. Why where Levush<\/em> and Heichal<\/em> separated from the inner Kelim<\/em> and became surrounding? 17<\/a><\/p>\n\n\n\n

177. What do the five Behinot<\/em> implied in the names Shoresh<\/em>, Neshama<\/em>, Guf<\/em>,Levush<\/em>, Heichal<\/em> relate to? 17<\/a><\/p>\n\n\n\n

178. Why do NRN<\/em>, which are inferior, clothe Shoresh Neshama<\/em> and Guf<\/em>, which are superior? 17<\/a><\/p>\n\n\n\n

179. What are the five Behinot<\/em> in the Neshama<\/em> called? 17<\/a><\/p>\n\n\n\n

180. What are the five Behinot<\/em> in the Guf<\/em> called? 18<\/a><\/p>\n\n\n\n

181. What are the five Behinot<\/em> in the Levush<\/em> called? 18<\/a><\/p>\n\n\n\n

182. What are the five Behinot<\/em> in the Heichal<\/em> called? 18<\/a><\/p>\n\n\n\n

183. Why is each of the Behinot<\/em> of the SNGLH<\/em> (Shoresh<\/em>, Neshama<\/em>, Guf<\/em>,Levush<\/em>, Heichal<\/em>), mingled with all other four? 18<\/a><\/p>\n\n\n\n

184. What Behinot<\/em> of ZA<\/em> and Malchut<\/em> are there after Tzimtzum Bet<\/em>? 18<\/a><\/p>\n\n\n\n

185. How do SNGLH<\/em> of Atik<\/em> de<\/em> Atzilut<\/em> clothe AK<\/em>? 18<\/a><\/p>\n\n\n\n

186. At which Olam<\/em> does the Shoresh<\/em> for the Tachtonim<\/em> begin? 18<\/a><\/p>\n\n\n\n

187. Which Partzuf<\/em> in AK<\/em> is regarded as the Shoresh<\/em> of the inclusive Eser<\/em>Sefirot<\/em>? 18<\/a><\/p>\n\n\n\n

188. Why do we sometimes mention four Behinot<\/em> and other times five? 18<\/a><\/p>\n\n\n\n

189. Why do the Eser<\/em> Sefirot<\/em> not begin with Keter<\/em>? 18<\/a><\/p>\n\n\n\n

190. What are the inclusive Eser<\/em> Sefirot<\/em>? 18<\/a><\/p>\n\n\n\n

191. What are the many Olamot<\/em> above Atzilut<\/em>? 19<\/a><\/p>\n\n\n\n

192. What is the difference between the inner NRNHY<\/em> in each Partzuf<\/em> and the five Partzufim<\/em> AB<\/em>, SAG<\/em>, MA<\/em>, BON<\/em> in each and every Olam<\/em>? 19<\/a><\/p>\n\n\n\n

193. What is the difference between the five Partzufim<\/em> and the five Olamot<\/em>? 19<\/a><\/p>\n\n\n\n

194. How are the Eser<\/em> Sefirot de<\/em> Ohr Yashar<\/em> and Ohr Hozer<\/em> that emerge through a single Zivug<\/em> de<\/em> Hakaa<\/em> called? 19<\/a><\/p>\n\n\n\n

195. The five levels that emerge one on top of the other are called by whose name? 19<\/a><\/p>\n\n\n\n

196. Why are the five Partzufim<\/em> called AB<\/em>, SAG<\/em>, MA<\/em>, BON<\/em>? 19<\/a><\/p>\n\n\n\n

197. Why is the Guf<\/em> called \u201cSeven lower Sefirot<\/em>\u201d? 19<\/a><\/p>\n\n\n\n

198. Is there any difference between AK<\/em> and ABYA<\/em> from the perspective of the four Behinot<\/em> of Ohr Yashar<\/em>, and why? 19<\/a><\/p>\n\n\n\n

199. Why are ABYA<\/em> denominated by the four Otiot<\/em> HaVaYaH<\/em>? 19<\/a><\/p>\n\n\n\n

200. Why are all the Behinot<\/em> in Atzilut<\/em> called Neshamot<\/em> (pl. for Neshama<\/em>) and in Beria<\/em> Gufim<\/em> (pl. for Guf<\/em>)? 20<\/a><\/p>\n\n\n\n

201. What is the difference between a Nekuda<\/em> and a Sefira<\/em>? 20<\/a><\/p>\n\n\n\n

202. What is the difference between a Sefira<\/em> and a Partzuf<\/em>? 20<\/a><\/p>\n\n\n\n

203. How many Behinot<\/em> of Eser<\/em> Sefirot<\/em> must emerge to complete one degree? 20<\/a><\/p>\n\n\n\n

204. Why is the Keter<\/em> called Ein Sof<\/em>? 20<\/a><\/p>\n\n\n\n

205. Why is Keter<\/em> called \u201cmiddle\u201d between the Maatzil<\/em> and the Ne\u2019etzal<\/em>? 20<\/a><\/p>\n\n\n\n

206. Why are all the Roshim<\/em> (pl. for Rosh<\/em>) of the degrees called Ein Sof<\/em>? 20<\/a><\/p>\n\n\n\n

207. What is the meaning of Hitlabshut<\/em> Ein Sof<\/em> in Keter<\/em>, in Hochma<\/em>, in Bina<\/em>, in ZA<\/em> and in Malchut<\/em>? 20<\/a><\/p>\n\n\n\n

208. What is the need for a \u201cmiddle\u201d Behina<\/em> between Creator and creature? 21<\/a><\/p>\n\n\n\n

209. Why is Keter<\/em> not part of the Eser<\/em> Sefirot<\/em> and is not implied in the Otiot<\/em> ofHaVaYaH<\/em>, but only in the tip of the Yod<\/em>? 21<\/a><\/p>\n\n\n\n

210. What is the Shoresh<\/em> of the four potential Behinot<\/em>? 21<\/a><\/p>\n\n\n\n

211. What is the Shoresh<\/em> of the four actual Behinot<\/em>? 22<\/a><\/p>\n\n\n\n

212. Why did Malchut de<\/em> Malchut de Atzilut<\/em> become Atik<\/em> in Olam<\/em> Beria<\/em>? 22<\/a><\/p>\n\n\n\n

213. From which perspective is Keter<\/em> regarded \u201cI am the last\u201d? 22<\/a><\/p>\n\n\n\n

214. From which perspective is Keter<\/em> regarded as \u201cI am the first\u201d? 23<\/a><\/p>\n\n\n\n

215. Where does Keter<\/em> de<\/em> Beria<\/em> receive from and who is considered to be hisShoresh<\/em>? 23<\/a><\/p>\n\n\n\n

216. Why are all the Behinot<\/em> of AK<\/em> regarded as Keter<\/em> to the Behinot<\/em> of ABYA<\/em>? 23<\/a><\/p>\n\n\n\n

217. Why are HGT de AA<\/em> regarded as Rosh<\/em>? 23<\/a><\/p>\n\n\n\n

218. Why isn\u2019t the Behina<\/em> of AA<\/em> recognized in every Olam<\/em>? 23<\/a><\/p>\n\n\n\n

219. Why is Malchut<\/em> called \u201cA mirror that has nothing of its own\u201d? 23<\/a><\/p>\n\n\n\n

220. What is the meaning of the Nekuda<\/em> that descends from an Upper Olam<\/em> to a lower Olam<\/em>? 23<\/a><\/p>\n\n\n\n

221. How did the moon diminish, meaning Malchut de<\/em> Atzilut<\/em>? 23<\/a><\/p>\n\n\n\n

222. What is the Nekuda<\/em> that descends from Olam<\/em> to Olam<\/em> regarded as in and of herself? 24<\/a><\/p>\n\n\n\n

223. Why does the Nekuda<\/em> that descends sucks from all the Elyonim<\/em> although she is the smallest of them? 24<\/a><\/p>\n\n\n\n

224. Why does the Ohr Yashar<\/em> in all the degrees extend from Ein Sof<\/em>? 24<\/a><\/p>\n\n\n\n

225. Why is there no differentiation in the four Behinot<\/em> of Ohr Yashar<\/em> from theRosh<\/em> of the Kav<\/em> to the end of Assiya<\/em>? 24<\/a><\/p>\n\n\n\n

226. Why can\u2019t Ohr Yashar<\/em> reach below Tabur<\/em>? 24<\/a><\/p>\n\n\n\n

227. Why is the Upper Degree always regarded as the Maatzil<\/em> of its lower degree? 24<\/a><\/p>\n\n\n\n

228. What are the two roots of every Behina<\/em>? 24<\/a><\/p>\n\n\n\n

229. What is the name given to Eser<\/em> Sefirot<\/em> of the same level? 25<\/a><\/p>\n\n\n\n

230. Why is the Mador Klipot<\/em> (Shell Section) between the Levush<\/em> and the Or<\/em>? 25<\/a><\/p>\n\n\n\n

231. Why is the Ohr Pnimi<\/em> in the Or<\/em> worse than in the Basar<\/em>, Gidin<\/em>, Atzamot<\/em>and Mocha<\/em> in the Partzuf<\/em>? 25<\/a><\/p>\n\n\n\n

232. Why does every thing in Kedusha<\/em> leave an imprint? 25<\/a><\/p>\n\n\n\n

233. How high can one reach? 25<\/a><\/p>\n\n\n\n

234. Why is Nefesh de<\/em> Elyon<\/em> regarded as Ruach<\/em> for the Tachton<\/em>? 25<\/a><\/p>\n\n\n\n

235. Where do the NRNHY<\/em> de<\/em> Nefesh<\/em> come from? 25<\/a><\/p>\n\n\n\n

236. What are the differences between Olam<\/em>, Partzuf<\/em>, Sefira<\/em>, Nekuda<\/em>? 25<\/a><\/p>\n\n\n\n

237. What are the differences between Eser<\/em> Sefirot de<\/em> Ohr Yashar<\/em> and Eser<\/em>Sefirot de<\/em> Ohr Hozer<\/em> in the same level, the Eser<\/em> Sefirot<\/em> where one is above the other, and Eser<\/em> Sefirot<\/em> where one is below the other, Eser<\/em> Sefirot de<\/em> Rosh<\/em>, Eser<\/em>Sefirot<\/em> de<\/em> Toch<\/em>, and Eser<\/em> Sefirot de<\/em> Sof<\/em>, the five Behinot<\/em> of Kli<\/em> de<\/em> Malchut,<\/em> the five Behinot<\/em> of potential Kelim<\/em>, and the five Behinot<\/em> of actual Kelim<\/em>? 25<\/a><\/p>\n\n\n\n

Why does Ohr<\/em> Ein Sof<\/em> strike the Masach<\/em> in Kli<\/em> de<\/em> Malchut<\/em>?<\/strong><\/h4>\n\n\n\n
\n

Since before the Tzimtzum<\/em>, its conduct was to fulfill Behina Dalet<\/em>. For that reason, now too it wants to fulfill her, and that is why it strikes the Masach<\/em> that stops it on its way.<\/p>\n\n\n\n

(Part 3, Chap 1, item 3 and Ohr Pnimi<\/em>, item 70)<\/p>\n<\/blockquote>\n\n\n\n

What does it mean that the Ohr<\/em> comes in through a Halon<\/em> and a Nekev<\/em> without a Masach<\/em>?<\/strong><\/h4>\n\n\n\n
\n

Where the bestowal and the pouring of abundance of Ohr Hozer<\/em> is recognized without any Aviut<\/em>, meaning in the Ohr Hozer<\/em> that ascends from the Masach<\/em> upwards, its Behinot<\/em> are called Halon<\/em> and Nekev<\/em>.<\/p>\n\n\n\n

(Part 3, Chap 4, item 2 and Ohr Pnimi<\/em>, item 8)<\/p>\n<\/blockquote>\n\n\n\n

Why is the Masach<\/em> in Malchut de<\/em> Elyon<\/em> regarded as the giver to its inferior degree?<\/strong><\/h4>\n\n\n\n
\n

Because through the Zivug<\/em> de<\/em> Hakaa<\/em>, performed in theMasach de<\/em> Malchut de<\/em> Rosh<\/em> de<\/em> Elyon<\/em> that raises Ohr Hozer<\/em>from the Masach<\/em> upwards, these Orot<\/em> glitter once more to the inferior degree. Consequently, the Masach<\/em> in Malchut de<\/em>Elyon<\/em> bestows upon the Tachton<\/em>.<\/p>\n\n\n\n

(Part 3, Chap 4, item 9 and Ohr Pnimi<\/em>, item 300)<\/p>\n<\/blockquote>\n\n\n\n

What generates the Hitnotzetzut<\/em> of the Orot<\/em> from the Masach<\/em>downward?<\/strong><\/h4>\n\n\n\n
\n

Any degree that Malchut<\/em> causes to clothe the Rosh<\/em> through theOhr Hozer<\/em> that ascends from her is regarded as Malchut\u2019s<\/em> own part, for she is the Shoresh<\/em> of its existence. Thus, this entire level expands once more in Malchut<\/em> herself.<\/p>\n\n\n\n

In other words, Malchut<\/em> expands to Eser<\/em> Sefirot<\/em> from her and within her and receives that same level to the three upperBehinot<\/em> in her, down to the Malchut<\/em> in her, where she is unfit to receive because of the Tzimtzum<\/em>. By that, Malchut<\/em> becomes the ending point, called Tabur<\/em>.<\/p>\n\n\n\n

(Part 3, Chap 2, item 2 and Ohr Pnimi<\/em>, item 3)<\/p>\n<\/blockquote>\n\n\n\n

What does He\u2019arah<\/em> through the Masach<\/em> mean?<\/strong><\/h4>\n\n\n\n
\n

Hitnotzetzut Orot<\/em> de<\/em> Rosh<\/em> from the Masach<\/em> downwards is called He\u2019arah<\/em> through the Masach<\/em> (see item 105).<\/p>\n\n\n\n

(Part 3, Chap 2, item 2)<\/p>\n<\/blockquote>\n\n\n\n

What is the difference between In Passing and throughHitlabshut<\/em>?<\/strong><\/h4>\n\n\n\n
\n

\u201cIn Passing\u201d is what comes by way of cause and consequence in the four Behinot<\/em> de<\/em> Ohr Yashar<\/em>. For example: Behina Bet<\/em> is a consequence, cause by Behina Aleph<\/em> and Behina Gimel<\/em> byBehina Bet<\/em>. That which comes by way of Zivug<\/em> and Ohr Hozer<\/em>is called \u201cthrough Hitlabshut<\/em>.\u201d<\/p>\n\n\n\n

(Part 3, Chap 4, item 1 and Ohr Pnimi<\/em>, item 1)<\/p>\n<\/blockquote>\n\n\n\n

What does Hitlabshut<\/em> in Hochma<\/em> or in Bina<\/em> etc. mean?<\/strong><\/h4>\n\n\n\n
\n

The Hitlabshut<\/em> of Eser<\/em> Sefirot de<\/em> Ohr Yashar<\/em> in Eser<\/em> Sefirot de<\/em> Ohr Hozer<\/em> is named after the first Sefira<\/em> in that level. If it isKeter<\/em>, all Eser<\/em> Sefirot<\/em> will be called Keter<\/em>; if it is Hochma<\/em>, they will be called Hochma<\/em> etc.<\/p>\n\n\n\n

(Part 3, Chap 2, item 12 and Ohr Pnimi<\/em>, item 1)<\/p>\n<\/blockquote>\n\n\n\n

What is the measurement of the Masach<\/em>?<\/strong><\/h4>\n\n\n\n
\n

See Ohr Pnimi<\/em> Chapter 3, item 1.<\/p>\n<\/blockquote>\n\n\n\n

What is the Masach<\/em> between Atzilut<\/em> and Beria<\/em>?<\/strong><\/h4>\n\n\n\n
\n

The Masach<\/em> between Atzilut<\/em> and Beria<\/em> is the Sium Raglin de<\/em>Atzilut<\/em> performed in Tzimtzum Bet<\/em> after the ascent ofMalchut<\/em>, being Behina Dalet<\/em>, to Bina<\/em> de<\/em> Nekudot de SAG<\/em> de<\/em>AK<\/em>. This Behina Dalet<\/em> is interior.<\/p>\n\n\n\n

The Masach de<\/em> Behina Gimel<\/em>, namely Malchut de<\/em> Malchut de<\/em>AA<\/em>, is over it. This is Malchut ha Mesayemet<\/em> the Raglaim<\/em> ofAA<\/em>, clothed by Masach de<\/em> Behina Bet<\/em>, called clothing in Bina<\/em>, for the Eser<\/em> Sefirot de<\/em> Beria<\/em>. The two Upper Ones, Keter<\/em> andHochma<\/em>, are concealed and hidden inside their Bina<\/em>.<\/p>\n\n\n\n

(Part 3, Chap 3, item 2)<\/p>\n<\/blockquote>\n\n\n\n

How does the Masach<\/em> of Behina Bet<\/em> impart to Beria<\/em> and theMasach<\/em> of Behina Aleph<\/em> to Yetzira<\/em>?<\/strong><\/h4>\n\n\n\n
\n

From above downward.<\/p>\n\n\n\n

(Ohr Pnimi<\/em>, Chap 3, item 6)<\/p>\n<\/blockquote>\n\n\n\n

Why did Bina<\/em> become a Blocked Masach<\/em> in Beria<\/em>?<\/strong><\/h4>\n\n\n\n
\n

Because the giver from above downward is regarded as a \u201cblocked Masach<\/em>,\u201d meaning its Gevul<\/em> is shut. Consequently the Eser<\/em> Sefirot<\/em> beneath it cannot suck higher than its Gevul<\/em>.<\/p>\n\n\n\n

However, when the Masach<\/em> bestows from below upward it is regarded as an \u201copen Masach<\/em>,\u201d because it lacks the power to limit the Orot<\/em> there, although it clothes in its Ohr Hozer<\/em> (see item 103).<\/p>\n\n\n\n

(Part 3, Chap 14, item 3)<\/p>\n<\/blockquote>\n\n\n\n

Why does the point of Malchut de<\/em> Atzilut<\/em> breaches and breaks through the Masach<\/em>?<\/strong><\/h4>\n\n\n\n
\n

Since it is regarded as Atzilut<\/em>. Her Shoresh<\/em> comes fromMasach de<\/em> Behina Gimel<\/em> and Masach de<\/em> Behina Bet<\/em> does not control her. For that reason she breaches and breaks it, meaning from her perspective it is not regarded as \u201cblocked\u201d (see item 112); it is considered as open. However, even though she descends beneath it, she is not limited by it, but can always go back to Atzilut<\/em>.<\/p>\n\n\n\n

(Part 3, Chap 8, item 1)<\/p>\n<\/blockquote>\n\n\n\n

Why do GAR<\/em> de<\/em> AA<\/em> not breach the Masach<\/em>?<\/strong><\/h4>\n\n\n\n
\n

Because that Masach de<\/em> Behina Bet<\/em> is their Shoresh<\/em> and they are below it.<\/p>\n\n\n\n

(Part 3, Chap 7, item 1)<\/p>\n<\/blockquote>\n\n\n\n

Why doesn\u2019t the Aviut<\/em> appear at once but in an order of four degrees?<\/strong><\/h4>\n\n\n\n
\n

Because they are two complete opposites: one wants only to bestow and to not receive at all, and the other wants only to receive. Two opposites cannot stem from one another unless gradually.<\/p>\n\n\n\n

Therefore, the Ohr<\/em> does not leave the Maatzil<\/em> and becomes aNe\u2019etzal<\/em> before it hangs down through the four degrees HB<\/em> TM<\/em>of Ohr Yashar<\/em>.<\/p>\n<\/blockquote>\n\n\n\n

What are the two Behinot<\/em> in the Ohr<\/em> of Histaklut<\/em>?<\/strong><\/h4>\n\n\n\n
\n

They are Ohr Yashar<\/em> and Ohr Hozer<\/em>. The received Ohr<\/em> de<\/em>Histaklut<\/em> in the first three Behinot<\/em> \u2013 Hochma<\/em>, Bina<\/em> andTifferet<\/em> \u2013 is the Ohr Yashar<\/em>, and the Ohr<\/em> of Histaklut<\/em> that is not received but is rejected backwards. In other words, theOhr<\/em> that is fit for Behina Dalet<\/em> is the Ohr Hozer<\/em> in it.<\/p>\n\n\n\n

(Part 3, Chap 12, item 3)<\/p>\n<\/blockquote>\n\n\n\n

Are the four degrees of the Aviut<\/em> of Ohr Yashar<\/em> as limited as they are from above downward and why?<\/strong><\/h4>\n\n\n\n
\n

In the four Behinot<\/em> of Ohr Yashar<\/em> it is also considered thatMalchut de<\/em> Elyon<\/em> becomes the Keter<\/em> de<\/em> Tachton<\/em>. That is because Malchut de<\/em> Behina Aleph<\/em> became the Shoresh<\/em> and theKeter<\/em> of Behina Bet<\/em>, and Malchut de<\/em> Behina Bet<\/em> became Keter<\/em>de<\/em> Behina Gimel<\/em>.<\/p>\n\n\n\n

Thus, Bina<\/em> de<\/em> Ohr Yashar<\/em> is limited to Aviut<\/em> de<\/em> Behina Bet<\/em>from above her in Malchut de<\/em> Hochma<\/em>. Also, Aviut<\/em> de<\/em> ZA<\/em>comes from Malchut de<\/em> Bina<\/em> above. For that reason, each of these four Behinot<\/em> is considered to be receiving its Aviut<\/em> from above downward.<\/p>\n<\/blockquote>\n\n\n\n

Who causes the four Behinot<\/em> of Ohr Yashar<\/em> become distinguished and captured in the degree?<\/strong><\/h4>\n\n\n\n
\n

The Ohr Hozer<\/em> that ascends from the Masach<\/em> of Malchut<\/em>upwards makes the Ohr<\/em> be caught in the degree.<\/p>\n\n\n\n

(Part 3, Chap 12, item 4)<\/p>\n<\/blockquote>\n\n\n\n

Where do the four Behinot<\/em> in the Ohr Hozer<\/em> come from?<\/strong><\/h4>\n\n\n\n
\n

They are five Reshimot<\/em> that remained in Malchut<\/em> from herOrot<\/em> in Ein Sof<\/em> after the Tzimtzum<\/em>. There, Ohr<\/em> Ein Sof<\/em> filled the entire Behina Dalet<\/em>, and she received all the Ohr<\/em> that is destined for her five Behinot<\/em>.<\/p>\n\n\n\n

Since the Masach<\/em> now detains all the Ohr<\/em> that should fulfill these Reshimot<\/em>, you find that there are five Behinot<\/em> KHB TM<\/em>in this Ohr Hozer<\/em> that are rejected from the five Reshimot<\/em> inMalchut<\/em>. Know, that these five Behinot<\/em> in the Ohr Hozer<\/em>ascend and clothe the five Behinot<\/em> in the Ohr Yashar<\/em>.<\/p>\n\n\n\n

(Histaklut Pnimit<\/em>, Chap 2, item 2)<\/p>\n<\/blockquote>\n\n\n\n

What changes in the Ohr Hozer<\/em> before the Ohr Yashar<\/em> clothes it and after the Ohr Yashar<\/em> clothes it?<\/strong><\/h4>\n\n\n\n
\n

Any Hidush Tzura<\/em> is regarded as an addition to the firstTzura<\/em>. Thus, if Behina Dalet<\/em> in Malchut<\/em> was purified intoBehina Gimel<\/em>, then this is a different Malchut<\/em>, additional to the first, because there is no absence in spirituality.<\/p>\n\n\n\n

However, the force of the restriction in Malchut de<\/em> Behina Dalet<\/em> rides on the new Malchut de<\/em> Behina Gimel<\/em> too. Therefore the Zivug<\/em> de<\/em> Hakaa<\/em> does apply to her, but she is still not regarded as Malchut ha Mesayemet<\/em> as is Malchut de<\/em>Behina Dalet de<\/em> Elyon<\/em> before the Ohr Yashar<\/em> clothed her Ohr Hozer<\/em>.<\/p>\n\n\n\n

In other words, she expands to Eser<\/em> Sefirot de<\/em> Guf<\/em> from her and within her and the Ohr Hozer<\/em> descends to them from above downward with the complete measure of the level that clothed the Rosh<\/em> through Malchut de<\/em> Malchut<\/em>, called Tabur<\/em>. Only afterwards does Tabur<\/em> become the ending point because the first Tzimtzum<\/em> was only on the Kli<\/em> of Malchut<\/em> that has already clothed the Orot<\/em>.<\/p>\n\n\n\n

(Histaklut Pnimit<\/em>, Chap 7, item 5)<\/p>\n<\/blockquote>\n\n\n\n

What is the reason for the Hitpashtut<\/em> of Eser<\/em> Sefirot de<\/em> Rosh<\/em> to a state of Guf<\/em>?<\/strong><\/h4>\n\n\n\n
\n

See above item 105.<\/p>\n\n\n\n

(Part 3, Chap 8, item 1)<\/p>\n<\/blockquote>\n\n\n\n

Are the four Behinot Komot de Ohr Hozer<\/em> that limit ABYA<\/em> from above downward, and why?<\/strong><\/h4>\n\n\n\n
\n

They certainly do from above downward because the Ohr Hozer<\/em> from below upward places no Gevul<\/em> (see item 112).<\/p>\n\n\n\n

(Part 3, Chap 3, item 5)<\/p>\n<\/blockquote>\n\n\n\n

Why does the Aviut<\/em> of Behina Gimel<\/em> generate the level ofHochma<\/em>?<\/strong><\/h4>\n\n\n\n
\n

Because the five Reshimot KHB<\/em>, ZA<\/em>, Malchut<\/em>, in Kli<\/em> de<\/em>Malchut<\/em> (see item 119) stand from below upward. That is because Behina Dalet<\/em> is Keter<\/em>, Behina Gimel<\/em> is Hochma<\/em>,Behina Bet<\/em> is Bina<\/em>, Behina Aleph<\/em> is ZA<\/em> and the purest of all isMalchut<\/em>.<\/p>\n\n\n\n

Because she lacks Aviut<\/em> de<\/em> Behina Dalet<\/em>, even if she did receive the Ohr<\/em> directly inside, she would not have a place to extend and receive the Ohr<\/em> of Keter<\/em>, for she lacks Behina Dalet<\/em>.<\/p>\n\n\n\n

Now too, when the Masach<\/em> rejected and pushed that Ohr<\/em>backwards, it only rejected from Hochma<\/em> downward, namely the measure that she could receive. For that reason that Ohr Hozer<\/em> cannot ascend and clothe Keter<\/em>, but only from Hochma<\/em>downward, as is its own level.<\/p>\n\n\n\n

Similarly, if she has only Aviut<\/em> de<\/em> Behina Bet<\/em>, the level of Ohr Hozer<\/em> itself would lack the two Sefirot Keter<\/em> and Hochma<\/em>. For that reason it cannot clothe Keter<\/em> and Hochma de<\/em> Ohr Yashar<\/em>, but only from Bina<\/em> downward.<\/p>\n\n\n\n

(Histaklut Pnimit<\/em>, Chap 2, item 2)<\/p>\n<\/blockquote>\n\n\n\n

How do Zivugim<\/em> de<\/em> Hakaa<\/em> occur in AHP<\/em>?<\/strong><\/h4>\n\n\n\n
\n

Even though Ohr<\/em> AHP<\/em> is Ohr<\/em> de<\/em> Hassadim<\/em>, there is still Zivug<\/em>de<\/em> Hakaa<\/em> there because they necessarily have He\u2019arat Hochma.<\/em><\/p>\n<\/blockquote>\n\n\n\n

Why are the Eser<\/em> Sefirot<\/em> that end the Partzuf<\/em>, Eser<\/em> Sefirot deOhr Hozer<\/em> without Ohr Yashar<\/em>?<\/strong><\/h4>\n\n\n\n
\n

Because Ohr Hozer<\/em> without Ohr Yashar<\/em> hasn\u2019t any bestowal. For that reason it is called Ohr Nekeva<\/em>, which only receives and does not give anything and therefore ends the Partzuf<\/em>.<\/p>\n\n\n\n

(Histaklut Pnimit<\/em>, Chap 7, item 2)<\/p>\n<\/blockquote>\n\n\n\n

What is the Hevel<\/em> that comes out of a degree?<\/strong><\/h4>\n\n\n\n
\n

Ohr Hozer<\/em> that descends from above downward is called \u201cHevel<\/em> that comes out.\u201d<\/p>\n\n\n\n

(Part 3, Chap 11, item 7 and Ohr Pnimi<\/em>, item 8)<\/p>\n<\/blockquote>\n\n\n\n

Why doesn\u2019t real Hevel<\/em> come out from the eyes?<\/strong><\/h4>\n\n\n\n
\n

Because there is no Hakaa<\/em> in Behina Aleph<\/em> due to her frailAviut<\/em>.<\/p>\n\n\n\n

(Part 3, Chap 11, item 5)<\/p>\n<\/blockquote>\n\n\n\n

What comes to be in the Sefirot<\/em> as a result of the Ohr<\/em> ofHistaklut<\/em>?<\/strong><\/h4>\n\n\n\n
\n

The Ohr Yashar<\/em> and the essence of the existence of the Ohr Hozer<\/em> come from Ohr<\/em> Histaklut<\/em>, meaning Ohr<\/em> Hochma<\/em> that expands from Ein Sof<\/em>, called Keter<\/em> (see item 116). The essence of the existence of the Kelim<\/em> is also from the Ohr<\/em> Histaklut<\/em>, for they are generated by the Ohr Hozer<\/em>.<\/p>\n\n\n\n

(Part 3, Chap 11, item 6)<\/p>\n<\/blockquote>\n\n\n\n

What comes to be in the Sefirot<\/em> as a result of the Hevels<\/em> of theAHP<\/em>?<\/strong><\/h4>\n\n\n\n
\n

The Aviut<\/em> in the Kelim<\/em>, which appears from the Masach<\/em>downward (see item 122), is made of Hevels<\/em> that extends from the AHP<\/em>.<\/p>\n\n\n\n

(Part 3, Chap 11, item 7)<\/p>\n<\/blockquote>\n\n\n\n

Why isn\u2019t any reality made of Orot<\/em> AHP<\/em>?<\/strong><\/h4>\n\n\n\n
\n

Because AHP<\/em> is only regarded as Malchut<\/em>. Malchut<\/em> that rose to Behina Gimel<\/em> of the Rosh<\/em> is called Hotem<\/em> and Malchut<\/em> that rose to Behina Bet<\/em> of the Rosh<\/em> is called Awzen<\/em>. Thus, they do not have any Ohr Yashar<\/em>, but only descending Ohr Hozer<\/em>, called \u201cexiting Hevel<\/em>\u201d. They only create the Aviut<\/em> in the Kelim<\/em>, and that is why no reality came from them (see item 29).<\/p>\n\n\n\n

(Part 3, Chap 11, item 7 and Ohr Pnimi<\/em>, item 8)<\/p>\n<\/blockquote>\n\n\n\n

A. What does it mean that there is no Masach<\/em> at all in OlamAtzilut<\/em>?<\/strong><\/h4>\n\n\n\n

There is no Masach<\/em> in Olam<\/em> Atzilut<\/em> because Masach<\/em> means rejection of the Ohr<\/em> from clothing the Kli<\/em>. Wherever there is aMasach<\/em>, it stops the He\u2019arah<\/em> of Ohr Elyon<\/em> from shining.<\/h4>\n\n\n\n

You can therefore see that the real Masach<\/em> in only at the Sium Raglin<\/em> of every Partzuf<\/em>, for it stops the Ohr<\/em> and the Partzuf<\/em>ends and its degree. However, the screens above the Sium Raglin<\/em> of the Partzuf<\/em> are but acts that rise from the Masach de<\/em>Sium Raglin<\/em>. In Peh<\/em> de<\/em> Rosh<\/em> it performs a Zivug<\/em> de<\/em> Hakaa<\/em>, and at the Chazeh<\/em>, it stops the Hitlabshut<\/em> of Ohr Yashar<\/em>.<\/h4>\n\n\n\n

The Behinot<\/em> of Hizdakchut<\/em> of the Masach<\/em> referred to thePartzuf<\/em> are not actual screens, for they do not stop the He\u2019arah<\/em>of the degree of the Partzuf<\/em>. They are rather operations that eventuate by the power of the Aviut<\/em> and the Kashiut<\/em> in theMasach de<\/em> Sium Raglin<\/em>. We only call them screens to simplify the issue.<\/h4>\n\n\n\n

B. What is the difference between Ohr<\/em> of Atzmut<\/em> and Ohr<\/em> ofTolada<\/em>?<\/strong><\/h4>\n\n\n\n
\n

The Ohr Yashar<\/em> clothed in Ohr Hozer<\/em> that ascends to them from below upward is the Atzmut<\/em> of the degree. Ohr Yashar<\/em>that is clothed in Ohr Hozer<\/em> that descends from the Masach<\/em>downwards, called Eser<\/em> Sefirot de<\/em> Guf<\/em>, is called Ohr<\/em> of Tolada<\/em>from the Eser<\/em> Sefirot de<\/em> Rosh<\/em> (Chap 8, item 9).<\/p>\n\n\n\n

Ohr<\/em> that extends to the Tachton<\/em> because it bestowed upon theElyon<\/em> is called Ohr<\/em> of Tolada<\/em> and also Guf<\/em>. Also, the three lines of ZA<\/em> that extend because \u201cthree extend from one,\u201d are also called Ohr<\/em> of Tolada<\/em>, and Guf<\/em>.<\/p>\n<\/blockquote>\n\n\n\n

Why is every level of Eser<\/em> Sefirot<\/em> named only after its uppermost Sefira<\/em>?<\/strong><\/h4>\n\n\n\n
\n

Because the smaller Orot<\/em> are completely nullified in the greater ones and do not count.<\/p>\n<\/blockquote>\n\n\n\n

Why are the two Orot<\/em> of ZON<\/em> on the same level?<\/strong><\/h4>\n\n\n\n
\n

Since they come from Eser<\/em> Sefirot<\/em> of the same level.<\/p>\n\n\n\n

(Part 3, Chap 7, item 2)<\/p>\n<\/blockquote>\n\n\n\n

How is the Zivug<\/em> de<\/em> Hakaa<\/em> performed for the purpose of theEser<\/em> Sefirot de<\/em> Beria<\/em> and de<\/em> Yetzira<\/em>?<\/strong><\/h4>\n\n\n\n
\n

The Eser<\/em> Sefirot de<\/em> Beria<\/em> came out by Zivug<\/em> de<\/em> Hakaa<\/em> inKarka<\/em> de<\/em> Atzilut<\/em>, and the Eser<\/em> Sefirot de<\/em> Yetzira<\/em> came out by aZivug<\/em> de<\/em> Hakaa<\/em> in Eser<\/em> Sefirot de<\/em> Beria<\/em>.<\/p>\n\n\n\n

(Part 3, Chap 2, item 2 and Ohr Pnimi<\/em>, item 3)<\/p>\n<\/blockquote>\n\n\n\n

How does Ein Sof<\/em> shine in Atzilut<\/em>?<\/strong><\/h4>\n\n\n\n
\n

By Hitlabshut<\/em> of Ohr<\/em> Ein Sof<\/em> in Hochma<\/em>, meaning from aZivug<\/em> on Masach de<\/em> Behina Gimel<\/em>.<\/p>\n\n\n\n

(Part 3, Chap 3, item 4)<\/p>\n<\/blockquote>\n\n\n\n

Why doesn\u2019t Atzilut<\/em> receive above Hochma<\/em>?<\/strong><\/h4>\n\n\n\n
\n

Because Ohr Hozer<\/em> that is rejected from Malchut<\/em> doesn\u2019t haveOhr<\/em> de<\/em> Keter<\/em>, but only from Hochma<\/em> downwards (see item 123). For that reason it doesn\u2019t have anything with which to clothe the Keter<\/em> de<\/em> Ohr Yashar<\/em> and receive from it.<\/p>\n\n\n\n

(Part 3, Chap 3 and Ohr Pnimi<\/em>, item 3)<\/p>\n<\/blockquote>\n\n\n\n

In which clothing does Olam<\/em> Atzilut<\/em> receive Ohr<\/em> Ein Sof,<\/em> andOlam<\/em> Beria<\/em>, Olam<\/em> Yetzira<\/em> and Olam<\/em> Assiya<\/em>?<\/strong><\/h4>\n\n\n\n
\n

Atzilut<\/em> receives in clothing, meaning Ohr Hozer<\/em> from Behina Gimel<\/em>, called Hochma<\/em>. Beria<\/em> \u2013 by a clothing of Behina Bet<\/em>, called Bina<\/em>, Yetzira<\/em> \u2013 by a clothing of Behina Aleph<\/em>, called ZA<\/em>or Tifferet<\/em>, and Assiya<\/em> receives through Malchut de<\/em> Yetzira<\/em>.<\/p>\n\n\n\n

(Part 3, Chap 3, item 2 and item 3)<\/p>\n<\/blockquote>\n\n\n\n

Why is Hitnotzetzut<\/em> from Elyon<\/em> to Tachton<\/em> called Seal and Imprint?<\/strong><\/h4>\n\n\n\n
\n

The Ohr Hozer<\/em> that clothes all the Behinot<\/em> from the Masach<\/em>upwards to the Orot<\/em> de<\/em> Rosh<\/em>, also brings them when it expands from the Masach<\/em> downward to the Eser<\/em> Sefirot de<\/em>Guf<\/em>, not a thing missing. For that reason, this Ohr Hozer<\/em> that descends from above downward is exactly like a Seal. Every thing that is engraved in it is copied to the imprint, being theEser<\/em> Sefirot de<\/em> Guf<\/em>. It is like that also from every Elyon<\/em> toTachton<\/em>.<\/p>\n\n\n\n

(Part 3, Chap 8, item 9 and Ohr Pnimi<\/em>, item 8)<\/p>\n<\/blockquote>\n\n\n\n

Where do the Kelim<\/em> come from?<\/strong><\/h4>\n\n\n\n
\n

The Kelim<\/em> come primarily from the Ohr<\/em> of Histaklut<\/em> (see item 128), though their Aviut<\/em> and Tzura<\/em> were formed by the Ohr Hozer<\/em> that descends from Awzen<\/em>, Hotem<\/em>, Peh<\/em> downwards (see item 129).<\/p>\n\n\n\n

(Part 3, Chap 11, item 7)<\/p>\n<\/blockquote>\n\n\n\n

Why did the Orot<\/em> come before the Kelim<\/em>?<\/strong><\/h4>\n\n\n\n
\n

It is because when Ohr<\/em> Ein Sof<\/em> expanded to create the Kelim<\/em>, there were four Behinot<\/em> of Ohr Yashar<\/em> there. We know that three Behinot<\/em>, HB<\/em> and ZA<\/em> are regarded as Orot<\/em>, and onlyMalchut<\/em> is considered to be a Kli<\/em>. It is because of that that theOrot<\/em> come before the Kelim<\/em>.<\/p>\n\n\n\n

(Part 3, Chap 12, item 5 and Ohr Pnimi<\/em>, item 2)<\/p>\n<\/blockquote>\n\n\n\n

How are Kelim<\/em> de<\/em> Rosh<\/em> made?<\/strong><\/h4>\n\n\n\n
\n

By the Ohr Hozer<\/em> from the Masach<\/em> upward.<\/p>\n\n\n\n

(Part 3, Chap 12, item 4)<\/p>\n<\/blockquote>\n\n\n\n

How are Kelim<\/em> de<\/em> Toch<\/em> made?<\/strong><\/h4>\n\n\n\n
\n

By the Histaklut<\/em> in AHP<\/em>. During the Hizdakchut<\/em> of Tabur<\/em> toBehina Gimel<\/em>, the Ohr<\/em> leaves from the place between Tabur<\/em>and Chazeh<\/em> because the Behina<\/em> Gimel<\/em> of Guf<\/em> is called Chazeh<\/em>, and because of this Hizdakchut<\/em> Malchut de<\/em> Rosh<\/em> rose fromPeh<\/em> to Hotem<\/em>.<\/p>\n\n\n\n

It is so because Behina Gimel de<\/em> Rosh<\/em> is called Hotem<\/em>, and there was a Zivug<\/em> de<\/em> Hakaa<\/em> there, on Behina Gimel<\/em>, and theOhr Hozer<\/em> that descends from the Hotem<\/em> down expanded to the Chazeh<\/em>.<\/p>\n\n\n\n

Afterwards, when Malchut de<\/em> Behina Gimel<\/em> purifies toMalchut de<\/em> Behina Bet<\/em>, the Ohr<\/em> leaves from the place of theChazeh<\/em> as well, until Shibolet ha Zakan<\/em>. That is becauseBehina Bet de<\/em> Guf<\/em> is found there, and because of thisHizdakchut Malchut de<\/em> Rosh<\/em> also ascends from the Hotem<\/em> to the Awzen<\/em>, which is Behina Bet de<\/em> Rosh<\/em>. Then there is a Zivug<\/em>de<\/em> Hakaa<\/em> there, on Masach de<\/em> Behina Bet<\/em>, and the Ohr Hozer<\/em>that descends from the Awzen<\/em> downwards expands all the way to Shibolet<\/em> ha Zakan<\/em>.<\/p>\n\n\n\n

Afterwards, because Malchut de<\/em> Behina Bet de<\/em> Guf<\/em>, calledShibolet<\/em> ha Zakan<\/em>, was purified to Aviut<\/em> de<\/em> Behina Aleph<\/em>, theOhr<\/em> left from Shibolet<\/em> ha Zakan<\/em> almost to the Peh<\/em>. Because of that, Malchut de<\/em> Rosh<\/em> ascended from the Awzen<\/em> to theEynaim<\/em>, meaning to Behina Aleph de<\/em> Rosh<\/em>, where there is noHakaa<\/em> (see item 127). For that reason there is also no Ohr Hozer<\/em> there, which comes down and therefore no Kli<\/em> was made for the Ohr Hochma<\/em>.<\/p>\n\n\n\n

Similarly, when she was purified to Behinat Shoresh<\/em> andMalchut<\/em> rose from Eynaim<\/em> to Galgalta<\/em>, namely Keter<\/em> de<\/em>Rosh<\/em>, there was also no Hakaa<\/em> there and that is why there was no descending Ohr Hozer<\/em> there. For that reason the Kli<\/em> de<\/em>Keter<\/em> de<\/em> Guf<\/em> does not emerge.<\/p>\n\n\n\n

Hence, the Guf<\/em> does not have Kelim<\/em> for Haya<\/em>, which is Ohr<\/em>Hochma<\/em>, or Yechida<\/em>, which is Ohr<\/em> de<\/em> Keter<\/em> because of the absence of Hakaa<\/em> there during the Hizdakchut<\/em> of Malchut<\/em>. It turns out that there are only three Kelim<\/em> here, namely Malchut<\/em>\u2013 from Chazeh<\/em> to Tabur<\/em>, ZA<\/em> \u2013 from Shibolet<\/em> ha Zakan<\/em> to theChazeh<\/em> and Bina<\/em> \u2013 from below the Peh<\/em> to Shibolet<\/em> ha Zakan<\/em>. You should know that there is no Zivug<\/em> de<\/em> Hakaa<\/em> in Malchut de<\/em> Guf<\/em>, but in Malchut de<\/em> Rosh<\/em>, meaning from the Peh<\/em>upwards.<\/p>\n\n\n\n

(Histaklut Pnimit<\/em>, Chap 6, item 5)<\/p>\n<\/blockquote>\n\n\n\n

How are Kelim<\/em> de<\/em> Sof<\/em> made?<\/strong><\/h4>\n\n\n\n
\n

Since Malchut de<\/em> Guf<\/em> cannot receive any Ohr Yashar<\/em> but onlyOhr Hozer<\/em>, and Ohr Hozer<\/em> without Ohr Yashar<\/em> does not expand and bestow, for that reason the Partzuf<\/em> ends.<\/p>\n\n\n\n

(Histaklut Pnimit<\/em>, Chap 7, item 5)<\/p>\n<\/blockquote>\n\n\n\n

Why must every Partzuf<\/em> consist of three degrees – Rosh, Toch, Sof<\/em>?<\/strong><\/h4>\n\n\n\n
\n

Because first, there must be a Zivug<\/em> de<\/em> Hakaa<\/em>, which uncovers the Ohr Hozer<\/em> from below upward to the Eser<\/em> Sefirot<\/em>of Rosh<\/em> and the roots of the Kelim<\/em>. Afterwards, in order to expose the complete Kelim<\/em>, the Ohr Hozer<\/em> must expand from the Masach<\/em> downwards (see item 142).<\/p>\n\n\n\n

After that the Eser<\/em> Sefirot<\/em> that end the Partzuf,<\/em> which are Eser<\/em>Sefirot de<\/em> Sof<\/em> are needed. Thus, a degree is not completed but only in the three Behinot<\/em> \u2013 Rosh, Toch, Sof<\/em>.<\/p>\n\n\n\n

(Histaklut Pnimit<\/em>, Chap 5, item 4)<\/p>\n<\/blockquote>\n\n\n\n

What is the ascent of Malchut<\/em> to the Maatzil<\/em>?<\/strong><\/h4>\n\n\n\n
\n

Ascent means purification. When Malchut de<\/em> Guf<\/em> purifies toBehina Gimel<\/em>, it is regarded as Malchut<\/em> ascending to ZA<\/em>. When she purifies to Behina Bet<\/em>, it is regarded as Malchut<\/em>ascending to Bina<\/em>, and when she purifies to Behina Aleph<\/em> it is considered that she rose to Hochma<\/em>. When she purifies toBehinat<\/em> Shoresh<\/em>, it is considered that she rose to Keter<\/em>, called the Maatzil<\/em>.<\/p>\n\n\n\n

(Histaklut Pnimit<\/em>, Chap 10, item 7)<\/p>\n<\/blockquote>\n\n\n\n

Who causes the ascent of Malchut<\/em> to the Maatzil<\/em>?<\/strong><\/h4>\n\n\n\n
\n

Ohr Makif<\/em> that remains outside the Partzuf<\/em> and wants to shine in the Pnimiut<\/em> is the cause of the Hizdakchut<\/em>.<\/p>\n<\/blockquote>\n\n\n\n

When does Ohr<\/em> Ein Sof<\/em> clothe the Kelim<\/em>?<\/strong><\/h4>\n\n\n\n
\n

After the second Histaklut<\/em> in Orot<\/em> AHP<\/em> (see item 142), which makes all the Orot<\/em> from Eser<\/em> Sefirot de<\/em> Guf<\/em> leave, there was a new Zivug<\/em> and a second Hitpashtut<\/em>, which shines once more and fulfills those Eser<\/em> Sefirot de<\/em> Guf<\/em>. It also generates a newPartzuf<\/em> that is clothed in that same place.<\/p>\n\n\n\n

(see item 168)<\/p>\n<\/blockquote>\n\n\n\n

Why aren\u2019t the Eser<\/em> Sefirot de<\/em> Rosh<\/em> regarded as Kelim<\/em>?<\/strong><\/h4>\n\n\n\n
\n

Because the Aviut<\/em> in Malchut<\/em> cannot ascend from where she is generated even one bit. For that reason, the Ohr Hozer<\/em> that ascends from her upwards is regarded as Ohr<\/em>, but with regards to the Ohr Yashar<\/em> it is regarded as a Kli<\/em>. Consequently, it is only enough to be caught in the degree and become a Shoresh<\/em>for the Kelim<\/em>.<\/p>\n<\/blockquote>\n\n\n\n

How were the Kelim<\/em> formed one above the other?<\/strong><\/h4>\n\n\n\n
\n

See above item 142.<\/p>\n<\/blockquote>\n\n\n\n

Why wasn\u2019t a Kli<\/em> generated from the Eynaim<\/em>?<\/strong><\/h4>\n\n\n\n
\n

See above item 142.<\/p>\n<\/blockquote>\n\n\n\n

Why do the first three Behinot<\/em> of Ohr Yashar<\/em> not have theBehina<\/em> of a Kli<\/em>, but only Behina Dalet<\/em>?<\/strong><\/h4>\n\n\n\n
\n

Because the Kli<\/em> consists primarily of the Aviut<\/em>, meaning the will to receive in the Ne\u2019etzal<\/em>, which appeared in a sufficient amount only in Behina Dalet<\/em>. The first three Behinot<\/em> do not have a sufficient amount, but they are regarded as the generators of Behina Dalet<\/em>. For that reason the first threeBehinot<\/em> are regarded as Ohr<\/em>, and Behina Dalet<\/em> alone is regarded as a Kli<\/em>.<\/p>\n\n\n\n

(Part 3, Chap 12, item 2)<\/p>\n<\/blockquote>\n\n\n\n

Why are Neshama<\/em> and Ruach<\/em> called Ohr<\/em>?<\/strong><\/h4>\n\n\n\n
\n

See above item 151.<\/p>\n<\/blockquote>\n\n\n\n

Where do the roots of the Kelim<\/em> come from?<\/strong><\/h4>\n\n\n\n
\n

From the Ohr Hozer<\/em> that ascends from the Masach<\/em> upward.<\/p>\n<\/blockquote>\n\n\n\n

Where do the complete Kelim<\/em> come from?<\/strong><\/h4>\n\n\n\n
\n

From the Ohr Hozer<\/em> that descends from the Masach<\/em>downward.<\/p>\n<\/blockquote>\n\n\n\n

How and where do the three Kelim<\/em> of the Guf<\/em>, Bina<\/em>, ZA<\/em>, andMalchut<\/em> formulate?<\/strong><\/h4>\n\n\n\n
\n

By Hizdakchut Malchut de<\/em> Guf<\/em> (See item 142).<\/p>\n<\/blockquote>\n\n\n\n

What are the names of the four Behinot<\/em> of the Aviut<\/em> de<\/em> Rosh<\/em>?<\/strong><\/h4>\n\n\n\n
\n

Aviut<\/em> de<\/em> Behina<\/em> Aleph<\/em> de<\/em> Ohr Yashar<\/em> is called \u201creception through Keter<\/em>.\u201d Aviut<\/em> de<\/em> Behina Bet<\/em> is called \u201cHarchaka<\/em>.\u201dAviut<\/em> de<\/em> Behina Gimel<\/em> is called \u201cHalon<\/em> and narrow Nekev<\/em>,\u201d and Aviut<\/em> de<\/em> Behina<\/em> Dalet<\/em> is called \u201cHalon<\/em> and narrow Nekev<\/em>with Harchaka<\/em>.\u201d<\/p>\n\n\n\n

(Part 3, Chap 1, item 4)<\/p>\n<\/blockquote>\n\n\n\n

What is a Hamshacha<\/em> and reception of Ohr<\/em> Yechida<\/em>?<\/h4>\n\n\n\n
\n

The Hamshacha<\/em> is in Aviut<\/em> de<\/em> Behina Dalet<\/em> and reception is in the totally pure, such as Behinat<\/em> Shoresh<\/em>.<\/p>\n<\/blockquote>\n\n\n\n

What is a Hamshacha<\/em> and reception of Ohr<\/em> Haya<\/em>, Ohr<\/em>Neshama<\/em> and Ohr<\/em> Ruach<\/em>?<\/h4>\n\n\n\n
\n

For Ohr<\/em> Haya<\/em>, the Hamshacha<\/em> is in Behina Gimel<\/em>, and reception is in Behina Aleph<\/em>. For Ohr<\/em> Neshama<\/em>, theHamshacha<\/em> is in Behina Bet<\/em> and reception is also in Behina Bet<\/em>. For Ohr<\/em> Ruach<\/em> the Hamshacha<\/em> is in Behina Aleph<\/em> and reception is in Behina Gimel<\/em>, and for Ohr<\/em> Nefesh<\/em> theHamshacha<\/em> is by ZA<\/em> and the reception is in Behina Dalet<\/em>.<\/p>\n<\/blockquote>\n\n\n\n

Why do all the Kelim<\/em> equalize in level in the Zivug de Hakaa<\/em>?<\/h4>\n\n\n\n
\n

Because in Ohr Yashar<\/em>, the purer is more important and higher, and the opposite is true in Ohr Hozer<\/em>, meaning the Av<\/em>is more important. Therefore, when clothing one another, their level becomes the same because the lower in Ohr Yashar<\/em>is higher in Ohr Hozer<\/em> and vise versa.<\/p>\n<\/blockquote>\n\n\n\n

Where are the five Behinot<\/em> in the Kli<\/em> of Malchut<\/em> from?<\/h4>\n\n\n\n
\n

See above item 119.<\/p>\n<\/blockquote>\n\n\n\n

How can Malchut de<\/em> Rosh<\/em> expand from and within her to the extent of receiving Eser<\/em> Sefirot<\/em> from Rosh<\/em>?<\/h4>\n\n\n\n
\n

See above item 121 and item 120.<\/p>\n<\/blockquote>\n\n\n\n

How far do Eser<\/em> Sefirot<\/em> de<\/em> Guf<\/em> expand?<\/h4>\n\n\n\n
\n

To Malchut de<\/em> Malchut<\/em>, called Tabur<\/em>.<\/p>\n<\/blockquote>\n\n\n\n

Why are there no Kelim<\/em> opposite Haya<\/em> and Yechida<\/em> of eachPartzuf<\/em>?<\/h4>\n\n\n\n
\n

See above item 142.<\/p>\n<\/blockquote>\n\n\n\n

What are these terms: Shibolet, Chazeh, Tabur?<\/em><\/h4>\n\n\n\n
\n

Shibolet<\/em> is Malchut de<\/em> Bina<\/em> de<\/em> Guf<\/em>; Chazeh<\/em> is Malchut de<\/em> ZA<\/em>de<\/em> Guf<\/em>; Tabur<\/em> is Malchut de<\/em> Malchut de<\/em> Guf<\/em>.<\/p>\n\n\n\n

(See above item 142)<\/p>\n<\/blockquote>\n\n\n\n

When are the Kelim<\/em> of one above the other filled with Ohr<\/em>?<\/h4>\n\n\n\n
\n

In Hitpashtut Bet<\/em>.<\/p>\n\n\n\n

(See above item 147)<\/p>\n<\/blockquote>\n\n\n\n

Why does Ohr<\/em> Yechida<\/em> clothe Galgalta<\/em> and not Peh<\/em>?<\/h4>\n\n\n\n
\n

Because the giver gives in the more Av<\/em> thing, and the receiver must receive in the more Zach<\/em>.<\/p>\n<\/blockquote>\n\n\n\n

Why doesn\u2019t Ohr<\/em> Haya<\/em> clothe the Hotem<\/em>?<\/h4>\n\n\n\n
\n

Because Ohr<\/em> Haya<\/em> is received only in Behina Aleph<\/em>, which isOhr<\/em> Eynaim<\/em>, as explained in item 166.<\/p>\n<\/blockquote>\n\n\n\n

How is AB<\/em> emanated from Partzuf Galgalta<\/em>?<\/h4>\n\n\n\n
\n

Every Partzuf<\/em> must have two roots in its Elyon<\/em>. Those areKeter<\/em> Malchut de<\/em> Elyon<\/em>, called Peh<\/em>, and Malchut de<\/em> Malchut de<\/em> Elyon<\/em> called Tabur<\/em>. It is so because by the ascent of Tabur<\/em>de<\/em> Partzuf Keter<\/em> to its Peh<\/em>, meaning when Malchut de<\/em> Guf<\/em> is purified from its Aviut<\/em> and remains as pure as Kli<\/em> de<\/em> Keter<\/em>, it is regarded as reaching the place of Peh<\/em> de<\/em> Rosh<\/em>, being as pure as the Peh<\/em>. That is because from above downward there is noAviut<\/em> in the Peh<\/em>.<\/p>\n\n\n\n

This Peh<\/em> stands there and serves as Malchut de<\/em> Rosh<\/em>, which raises Ohr Hozer<\/em> from below upward, and from below upwards it has Aviut<\/em> de<\/em> Behina Dalet<\/em>. It turns out that theTabur<\/em> that rose there is also incorporated in that Zivug<\/em> of thePeh<\/em> from below upward, meaning mingled with the Aviut<\/em>there.<\/p>\n\n\n\n

However, Tabur<\/em> cannot receive Aviut<\/em> de<\/em> Behina Dalet<\/em> inside, as it is in the Peh<\/em> because of the disappearance of its lastBehina<\/em> form it by the power of the purification. For that reason, Tabur<\/em> receives only Aviut<\/em> de<\/em> Behina Gimel<\/em> there.<\/p>\n\n\n\n

Know, that this Hitabut<\/em> that Tabur<\/em> acquired from the Peh<\/em> is called \u201cdescent to the place of Chazeh de<\/em> Partzuf Keter<\/em>\u201d. That is because after the Tabur<\/em> (which is the Behina<\/em> of Malchut de<\/em>Guf<\/em> from above downward) became Av<\/em>, it became Malchut de<\/em>Guf<\/em> once more, called Chazeh<\/em>.<\/p>\n\n\n\n

Thus, by acquiring the above Aviut<\/em>, Tabur<\/em> left the Behina<\/em> ofPeh<\/em> and descended once more near the Tabur<\/em>, meaning to the place it was in before it purified, namely the place of theChazeh<\/em>. It didn\u2019t actually go down to Tabur<\/em> because it did not become Av<\/em> in Behina Dalet<\/em>, but only in Behina Gimel<\/em>, and theChazeh<\/em> is the place of Malchut<\/em> of Behina Gimel de<\/em> Guf<\/em> de<\/em>Partzuf Keter<\/em>.<\/p>\n\n\n\n

Thus, through its Hizdakchut<\/em> and ascent to the Peh<\/em>, the Tzura<\/em>of Tabur<\/em> has changed, because prior to its ascent, it had Aviut<\/em>de<\/em> Behina Dalet<\/em>, and after the ascent back to its place, it received only Aviut<\/em> de<\/em> Behina Gimel<\/em>. For that reason thatTabur<\/em> is now considered to be a new Kli<\/em> of Malchut<\/em>. Therefore, it is regarded to have stepped completely out of the Upper Partzuf<\/em>, namely Partzuf<\/em> Keter<\/em>.<\/p>\n\n\n\n

Doing that, it became fit for Zivug<\/em> de<\/em> Hakaa<\/em> and Hitlabshut<\/em> ofEser<\/em> Sefirot de<\/em> Rosh<\/em>, even though it stood in the place of theChazeh de<\/em> Partzuf Keter<\/em>, even though the Chazeh<\/em>, which isMalchut de<\/em> Guf<\/em> is unfit for Hakaa<\/em> (see item 142). Because it comes from the Behina<\/em> of Malchut<\/em> after the Ohr<\/em> clothed her from above downward (see item 120), that Hitlabshut<\/em> does not concern that Tabur<\/em> that rose and descended there. It is so because that Tabur<\/em> is the new Behina<\/em> of Malchut<\/em>, where theOhr Elyon<\/em> has never yet clothed, rendering it fit for Zivug<\/em> de<\/em>Hakaa<\/em> (see item 120 and item 210).<\/p>\n\n\n\n

It is for that reason that Ohr<\/em> Ein Sof<\/em> expanded to the newBehinat<\/em> Malchut<\/em> of Behina Gimel<\/em> that stands in the place of the Chazeh de<\/em> Elyon<\/em>. By the Hakaa<\/em> in the Masach<\/em> in her, theEser<\/em> Sefirot de<\/em> Ohr Hozer<\/em> came out and clothed the Ohr Elyon<\/em>up to the level of Hochma<\/em>, as it says in item 119, that the Ohr Hozer<\/em> that rises from Malchut de<\/em> Behina Gimel<\/em> cannot clothe the Keter<\/em>.<\/p>\n\n\n\n

Thus, the Eser<\/em> Sefirot<\/em> of this new Rosh<\/em> clothe Partzuf Keter<\/em>from the place of Malchut de<\/em> Rosh<\/em>, meaning in Chazeh de<\/em>Partzuf Keter<\/em>, to the place of its Peh<\/em>, for there is its UpperShoresh<\/em>, and they cannot transcend above their Shoresh<\/em>. It turns out that the Rosh<\/em> de<\/em> Partzuf Keter<\/em> remains uncovered.<\/p>\n\n\n\n

After that the Ohr Hozer<\/em> descends and expands from Malchut de<\/em> Rosh<\/em> downward to the Eser<\/em> Sefirot de<\/em> Toch<\/em>, as it says in item 142, and Eser<\/em> Sefirot de<\/em> Sof<\/em>, as it says in item 143. Thus, that Rosh, Toch, Sof<\/em> is called Partzuf AB<\/em> that is born and generated by its Upper Partzuf<\/em>, called Partzuf Keter<\/em>, orGalgalta<\/em>.<\/p>\n\n\n\n

(Part 3, Histaklut Pnimit<\/em>, Chap 10)<\/p>\n<\/blockquote>\n\n\n\n

How is SAG<\/em> emanated from Partzuf AB<\/em>?<\/h4>\n\n\n\n
\n

It has already been explained that the primary cause of the birth of a Partzuf<\/em> is that law of Hizdakchut<\/em> that is always applied in the Eser<\/em> Sefirot de<\/em> Guf<\/em> because of the clothing ofOhr Elyon<\/em> inside them (see Histaklut Pnimit<\/em> Part 2, Chap 10, item 1). Therefore, after the Ohr Elyon<\/em> clothed the Eser<\/em> Sefirot de<\/em> Guf<\/em> de<\/em> Partzuf AB<\/em> here too, it caused the Hizdakchut<\/em> of theAviut<\/em> in its Malchut de<\/em> Guf<\/em>, called Tabur<\/em> de<\/em> AB<\/em>. It was gradually purified from below upward until it became as Zach<\/em>as Shoresh<\/em>.<\/p>\n\n\n\n

This is called the ascent of Tabur<\/em> de<\/em> AB<\/em> to its Peh<\/em>, where it acquired a new Aviut<\/em> of Behina Bet<\/em>. That is because the lastBehina<\/em> always disappears during the Hizdakchut<\/em> (see previous item). Here in AB<\/em>, whose Aviut<\/em> is from Behina Gimel<\/em>, the lastBehina<\/em> is Behina Gimel<\/em>, so that is what disappears through theHizdakchut<\/em>. Consequently, by its Hitkalelut<\/em> with the Peh<\/em>,Tabur<\/em> now acquired only Aviut<\/em> de<\/em> Behina Bet<\/em>.<\/p>\n\n\n\n

The Hitabut<\/em> of Tabur<\/em> to Behina Bet<\/em> is called \u201cexit from thePeh<\/em> and descent to the place of Chazeh de<\/em> AB<\/em>\u201d, which is the place of Behina Bet de<\/em> Guf<\/em>. Tabur<\/em> is regarded as Behina Gimel de<\/em> Guf<\/em> there, and Chazeh<\/em> as Behina Bet<\/em>. For the reasons we have explained in the previous item, there was a new Zivug<\/em> de<\/em>Hakaa<\/em> in this new Malchut<\/em>, meaning in Tabur<\/em> de<\/em> AB<\/em> that ascended and descended to the Chazeh<\/em>.<\/p>\n\n\n\n

For that reason, the place of the Chazeh<\/em> became Malchut de<\/em>Rosh<\/em>. From the Chazeh<\/em> upwards to Peh<\/em> de<\/em> AB<\/em>, the Eser<\/em> Sefirot de<\/em> Rosh<\/em> of Bina<\/em>\u2019s level expanded. From the Chazeh<\/em>downwards, Eser<\/em> Sefirot de<\/em> Toch<\/em> and Eser<\/em> Sefirot de<\/em> Sof<\/em>expanded, as was explained in the previous item. Thus, theRosh, Toch, Sof<\/em> of this Partzuf<\/em>, whose level is only up to Bina<\/em>, is called Partzuf SAG<\/em>.<\/p>\n<\/blockquote>\n\n\n\n

What causes the Hizdakchut<\/em> of the Aviut<\/em> of Malchut<\/em>?<\/h4>\n\n\n\n
\n

The Hitlabshut<\/em> of the Atzmut<\/em> in the Kelim<\/em> always causesHizdakchut<\/em> of the Aviut<\/em> of Malchut<\/em>.<\/p>\n\n\n\n

(Part 3, Chap 10)<\/p>\n<\/blockquote>\n\n\n\n

Why did the Zivug<\/em> de<\/em> Hakaa<\/em> become the Eser<\/em> Sefirot de<\/em> Rosh<\/em>de<\/em> Tachton<\/em> in the place of the Chazeh de<\/em> Elyon<\/em>?<\/h4>\n\n\n\n
\n

Because the last Behina<\/em> always disappears due to the force of the Hizdakchut<\/em> and the ascent to the Peh<\/em>. That is why Tabur<\/em>that ascends there and receives the new Aviut<\/em> always loses the last Behina<\/em> it bad prior to its Hizdakchut<\/em>, being its previousMalchut<\/em> that always stands from Tabur<\/em> to Chazeh<\/em> of eachPartzuf<\/em>.<\/p>\n\n\n\n

Thus, when it leaves the Peh<\/em> and returns to its former location, it descends only to the place of the Chazeh<\/em> and makes the newZivug<\/em> there for its other Partzuf<\/em>, the lower one (see item 168). That is why we have the rule that Chazeh de<\/em> Elyon<\/em> is Malchut de<\/em> Rosh<\/em> de<\/em> Tachton<\/em>, called Peh<\/em> de<\/em> Tachton<\/em>.<\/p>\n<\/blockquote>\n\n\n\n

Why is the Shoresh<\/em> of every inferior Partzuf<\/em> in the Peh<\/em> of its superior?<\/h4>\n\n\n\n
\n

See above item 210.<\/p>\n<\/blockquote>\n\n\n\n

What does Rosh<\/em> de<\/em> Partzuf AB<\/em> clothes from Peh<\/em> to Chazeh<\/em> inPartzuf Galgalta<\/em>?<\/h4>\n\n\n\n
\n

See above item 168.<\/p>\n<\/blockquote>\n\n\n\n

Why can\u2019t Rosh<\/em> de<\/em> AB<\/em> clothe above Peh<\/em> de<\/em> Galgalta<\/em>, and alsoSAG<\/em> with regards to AB<\/em> and so on?<\/h4>\n\n\n\n
\n

Because the Upper Shoresh<\/em> of every Tachton<\/em> is the Peh<\/em> of theRosh<\/em> de<\/em> Elyon<\/em> (see item 169). It therefore cannot transcend above its Shoresh<\/em>.<\/p>\n<\/blockquote>\n\n\n\n

What do the names Shoresh<\/em>, Neshama<\/em>, Guf<\/em>, Levush<\/em>, Heichal<\/em>refer to?<\/h4>\n\n\n\n
\n

They are appellations of these KHB<\/em>, ZA<\/em>, and Malchut<\/em>. ZA<\/em> andMalchut<\/em> separated from them and became the surroundingKelim<\/em>, indicating the lack of Haya<\/em> and Yechida<\/em> there.<\/p>\n<\/blockquote>\n\n\n\n

Why where Levush<\/em> and Heichal<\/em> separated from the innerKelim<\/em> and became surrounding?<\/h4>\n\n\n\n
\n

Because of the association of Midat ha<\/em> Rachamim<\/em> with Din<\/em>, meaning the ascent of Malchut<\/em> and her restrictive force intoBina<\/em>, and their Hitkalelut<\/em>. Because of that the previous ZA<\/em>and Malchut<\/em> went below the point of the Tzimtzum<\/em> and could not receive any Ohr<\/em>. Consequently, they became Makifim<\/em>(surrounding) that receive the Ohr<\/em> but from a distance.<\/p>\n\n\n\n

(Part 3, Chap 10, item 2)<\/p>\n<\/blockquote>\n\n\n\n

What do the five Behinot<\/em> implied in the names Shoresh<\/em>,Neshama<\/em>, Guf<\/em>, Levush<\/em>, Heichal<\/em> relate to?<\/h4>\n\n\n\n
\n

They imply specifically to ZA<\/em> and Malchut de<\/em> Behina Dalet<\/em>that were separated and became Makifim<\/em>. Because of that, the inner Haya<\/em> and Yechida<\/em> became absent in every Partzuf<\/em> fromOlam<\/em> ha<\/em> Nekudim<\/em> onward.<\/p>\n<\/blockquote>\n\n\n\n

Why do NRN<\/em>, which are inferior, clothe Shoresh Neshama<\/em> andGuf<\/em>, which are superior?<\/h4>\n\n\n\n
\n

Because the Ohr<\/em> is always received in the purer Kelim<\/em>.<\/p>\n<\/blockquote>\n\n\n\n

What are the five Behinot<\/em> in the Neshama<\/em> called?<\/h4>\n\n\n\n
\n

NRNHY<\/em>.<\/p>\n\n\n\n

(Part 3, Chap 5, item 3)<\/p>\n<\/blockquote>\n\n\n\n

What are the five Behinot<\/em> in the Guf<\/em> called?<\/h4>\n\n\n\n
\n

Moach, Atzamot, Gidin, Bassar<\/em> and Or<\/em>.<\/p>\n\n\n\n

(There)<\/p>\n<\/blockquote>\n\n\n\n

What are the five Behinot<\/em> in the Levush<\/em> called?<\/h4>\n\n\n\n
\n

Ktonet, Michnasayim, Mitznefet<\/em> and Avnet<\/em> (shirt, trousers, miter and a girdle \u2013 respectively).<\/p>\n\n\n\n

(There)<\/p>\n<\/blockquote>\n\n\n\n

What are the five Behinot<\/em> in the Heichal<\/em> called?<\/h4>\n\n\n\n
\n

Bait, Hatzer, Sadeh, Midbar<\/em> (house, yard, field, desert \u2013 respectively).<\/p>\n\n\n\n

(There)<\/p>\n<\/blockquote>\n\n\n\n

Why is each of the Behinot<\/em> of the SNGLH<\/em> (Shoresh<\/em>, Neshama<\/em>,Guf<\/em>, Levush<\/em>, Heichal<\/em>), mingled with all other four?<\/h4>\n\n\n\n
\n

Because of the Hizdakchut<\/em> of the Masach<\/em> in each of their degrees.<\/p>\n<\/blockquote>\n\n\n\n

What Behinot<\/em> of ZA<\/em> and Malchut<\/em> are there after Tzimtzum Bet<\/em>?<\/h4>\n\n\n\n
\n

ZA<\/em> and Malchut de<\/em> Bina<\/em>.<\/p>\n\n\n\n

(Part 3, Ohr Pnimi<\/em>, Chap 10, item 1)<\/p>\n<\/blockquote>\n\n\n\n

How do SNGLH<\/em> of Atik<\/em> de<\/em> Atzilut<\/em> clothe AK<\/em>?<\/h4>\n\n\n\n
\n

Shoresh<\/em>, Neshama<\/em>, Guf<\/em> de<\/em> Atik<\/em> clothe Shoresh<\/em>, Neshama<\/em>, Guf<\/em>de<\/em> AK<\/em> because Levush<\/em> and Heichal de<\/em> BON<\/em> de<\/em> AK<\/em> were separated from the inner of AK<\/em> and became Makifim<\/em>. It is so in every Partzuf<\/em> from there onwards.<\/p>\n\n\n\n

(Part 3, Chap 10, item 3)<\/p>\n<\/blockquote>\n\n\n\n

At which Olam<\/em> does the Shoresh<\/em> for the Tachtonim<\/em> begin?<\/h4>\n\n\n\n
\n

At Partzuf BON<\/em> de<\/em> AK<\/em> onwards, where the beginning of the association of Midat ha<\/em> Rachamim<\/em> with Din<\/em> was.<\/p>\n<\/blockquote>\n\n\n\n

Which Partzuf<\/em> in AK<\/em> is regarded as the Shoresh<\/em> of the inclusiveEser<\/em> Sefirot<\/em>?<\/h4>\n\n\n\n
\n

Partzuf BON<\/em> de<\/em> AK<\/em>. However, the previous Partzufim<\/em>, which come from the real Behina Dalet<\/em>, stand alone for they haven\u2019t the association of Midat ha<\/em> Rachamim<\/em> with Din<\/em>, as in the collective Eser<\/em> Sefirot<\/em>.<\/p>\n<\/blockquote>\n\n\n\n

Why do we sometimes mention four Behinot<\/em> and other times five?<\/h4>\n\n\n\n
\n

The truth is that they are only four Behinot<\/em>. However, when we also count Shoresh<\/em> with them, which is called Keter<\/em>, they are considered five Behinot<\/em>.<\/p>\n\n\n\n

(Part 3, Chap 7 item 9)<\/p>\n<\/blockquote>\n\n\n\n

Why do the Eser<\/em> Sefirot<\/em> not begin with Keter<\/em>?<\/h4>\n\n\n\n
\n

Because Keter<\/em> itself consists only of the roots of the fourBehinot<\/em> HB<\/em> TM<\/em>, and it too begins from Hochma<\/em>.<\/p>\n\n\n\n

(Part 3, Chap 8, item 9)<\/p>\n<\/blockquote>\n\n\n\n

What are the inclusive Eser<\/em> Sefirot<\/em>?<\/h4>\n\n\n\n
\n

BON<\/em> de<\/em> AK<\/em>, Atzilut<\/em>, Beria<\/em>, Yetzira Assiya<\/em>.<\/p>\n\n\n\n

(Part 3, Chap 8, item 1)<\/p>\n<\/blockquote>\n\n\n\n

What are the many Olamot<\/em> above Atzilut<\/em>?<\/h4>\n\n\n\n
\n

They are all included in the five Partzufim<\/em> of AK<\/em>. That is because AK<\/em> is regarded as the first Eser<\/em> Sefirot<\/em> that emerged in the Rosh<\/em> after the Tzimtzum<\/em>.<\/p>\n<\/blockquote>\n\n\n\n

What is the difference between the inner NRNHY<\/em> in eachPartzuf<\/em> and the five Partzufim<\/em> AB<\/em>, SAG<\/em>, MA<\/em>, BON<\/em> in each and every Olam<\/em>?<\/h4>\n\n\n\n
\n

The inner NRNHY<\/em> that are clothed in the Sefirot KHB<\/em> ZON<\/em> of each Partzuf<\/em>, are generated by Zivugim<\/em> de<\/em> Hakaa<\/em> on the path of the purification of Malchut<\/em>. For that reason they stand one above the other.<\/p>\n\n\n\n

However, the four Partzufim<\/em>, AB<\/em>, SAG<\/em>, MA<\/em>, and BON<\/em> emerge by the ascent of Tabur<\/em> to Peh<\/em>, where she acquires a new Aviut<\/em>and went back down to her place (see item 168). For that reason Chazeh de<\/em> Elyon<\/em> became the Peh<\/em> of the Tachton<\/em>, and they stand one below the other.<\/p>\n\n\n\n

(Part 3, Histaklut Pnimit<\/em>, Chap 13, item 1)<\/p>\n<\/blockquote>\n\n\n\n

What is the difference between the five Partzufim<\/em> and the fiveOlamot<\/em>?<\/h4>\n\n\n\n
\n

There are many differences among the Olamot<\/em>, as will be explained in the coming lessons, which is not the case among the Partzufim<\/em>.<\/p>\n<\/blockquote>\n\n\n\n

How are the Eser<\/em> Sefirot de<\/em> Ohr Yashar<\/em> and Ohr Hozer<\/em> that emerge through a single Zivug<\/em> de<\/em> Hakaa<\/em> called?<\/h4>\n\n\n\n
\n

They are Eser<\/em> Sefirot<\/em> of even level, called \u2013 Or<\/em>, Bassar<\/em>, Gidin<\/em>,Atzamot<\/em>, Mocha<\/em>.<\/p>\n<\/blockquote>\n\n\n\n

The five levels that emerge one on top of the other are called by whose name?<\/h4>\n\n\n\n
\n

They are called NRNHY<\/em>, or KHB<\/em> ZON<\/em>, meaning after the highest Sefira<\/em> on the level.<\/p>\n<\/blockquote>\n\n\n\n

Why are the five Partzufim<\/em> called AB<\/em>, SAG<\/em>, MA<\/em>, BON<\/em>?<\/h4>\n\n\n\n
\n

Will be explained in later parts.<\/p>\n<\/blockquote>\n\n\n\n

Why is the Guf<\/em> called \u201cSeven lower Sefirot<\/em>\u201d?<\/h4>\n\n\n\n
\n

Because there are Kelim<\/em> only for Bina<\/em> and ZON<\/em>, calledShibolet<\/em>, Chazeh<\/em> and Tabur<\/em>. It turns out that from theShibolet<\/em> downwards, where the Guf<\/em> begins, there is only theKli<\/em> de<\/em> ZA<\/em> and the Kli<\/em> de<\/em> Malchut<\/em>, which are seven Sefirot<\/em>. ZA<\/em>contains HGT NHY<\/em> and along with Malchut<\/em> they are sevenSefirot HGT<\/em> NHYM<\/em>.<\/p>\n<\/blockquote>\n\n\n\n

Is there any difference between AK<\/em> and ABYA<\/em> from the perspective of the four Behinot<\/em> of Ohr Yashar<\/em>, and why?<\/h4>\n\n\n\n
\n

There is no differentiation of degrees from the perspective of the four Behinot<\/em> de<\/em> Ohr Yashar<\/em>, for they are always Behinot<\/em> ofHitpashtut<\/em> from Ein Sof<\/em>. That is because there isn\u2019t anyHidush<\/em> of Ohr<\/em> in the Olamot<\/em> that does not extend from Ein Sof<\/em>.<\/p>\n<\/blockquote>\n\n\n\n

Why are ABYA<\/em> denominated by the four Otiot<\/em> HaVaYaH<\/em>?<\/h4>\n\n\n\n
\n

It is so because the four Otiot<\/em> HaVaYaH<\/em> imply HB<\/em> TM<\/em>, and the upper Sefirot<\/em> in the four Olamot<\/em> ABYA<\/em> also imply HB<\/em> TM<\/em>. Thus, each Olam<\/em> is named after its highest Sefira<\/em>.<\/p>\n\n\n\n

(Part 3, Chap 8, item 1)<\/p>\n<\/blockquote>\n\n\n\n

Why are all the Behinot<\/em> in Atzilut<\/em> called Neshamot<\/em> (pl. forNeshama<\/em>) and in Beria<\/em> Gufim<\/em> (pl. for Guf<\/em>)?<\/h4>\n\n\n\n
\n

When we want to compare the Olamot<\/em> that are associated withMidat ha<\/em> Rachamim<\/em> with the Partzufim<\/em> of AK<\/em> where there isn\u2019t this association of Midat ha<\/em> Rachamim<\/em>, we call theSefirot<\/em>, KHB<\/em> TM<\/em>, Shoresh<\/em>, Neshama<\/em>, Guf<\/em>, Levush<\/em>, Heichal<\/em>. All its Behinot<\/em> of AK<\/em> are regarded as Shoresh<\/em>, all the Atzilut<\/em> asNeshama<\/em> and all the Beria<\/em> as Guf<\/em>.<\/p>\n\n\n\n

When we relate to the Olamot<\/em> themselves, we call themNRNHY<\/em>; Yechida<\/em> is in AK<\/em>, Haya<\/em>, which is Ohr<\/em> Hochma<\/em>, is inAtzilut<\/em>, Neshama<\/em> is in Beria<\/em>, Ruach<\/em> in Yetzira<\/em> and Nefesh<\/em> inAssiya<\/em>. You already know that with regards to the SNGLH<\/em>, all the Olamot<\/em> of BYA<\/em> lack Yechida<\/em> and Haya<\/em> (see item 177). Consequently, Atzilut<\/em> does not have more than Neshama<\/em>, and that is why it is called here Neshama<\/em>.<\/p>\n\n\n\n

(Part 3, Chap 8, item 1)<\/p>\n<\/blockquote>\n\n\n\n

What is the difference between a Nekuda<\/em> and a Sefira<\/em>?<\/h4>\n\n\n\n
\n

The Masach<\/em> and the Malchut<\/em> before the Zivug<\/em> de<\/em> Hakaa<\/em> is called Nekuda<\/em>. After the Zivug<\/em> de<\/em> Hakaa<\/em> and the clothing of the Eser<\/em> Sefirot<\/em> Ohr Hozer<\/em> to Eser<\/em> Sefirot de<\/em> Ohr Yashar<\/em> they are called Sefira<\/em>.<\/p>\n\n\n\n

(Part 3, Chap 5, item 1 and Chap 7, item 2)<\/p>\n<\/blockquote>\n\n\n\n

What is the difference between a Sefira<\/em> and a Partzuf<\/em>?<\/h4>\n\n\n\n
\n

See above item 192.<\/p>\n<\/blockquote>\n\n\n\n

How many Behinot<\/em> of Eser<\/em> Sefirot<\/em> must emerge to complete one degree?<\/h4>\n\n\n\n
\n

Eser<\/em> Sefirot<\/em> of Rosh,<\/em> Eser<\/em> Sefirot<\/em> of Toch<\/em> (see items 141 and 142), and Eser<\/em> Sefirot<\/em> of Sof<\/em>.<\/p>\n\n\n\n

(See above item 143)<\/p>\n<\/blockquote>\n\n\n\n

Why is the Keter<\/em> called Ein Sof<\/em>?<\/h4>\n\n\n\n
\n

Because Malchut de<\/em> Rosh<\/em>, called Keter<\/em>, does not end and places a Sof<\/em> on the Ohr<\/em>. Quite the contrary, it becomes the beginning of all the Orot<\/em> in the Partzuf<\/em>.<\/p>\n\n\n\n

(Part 3, Chap 1, item 4)<\/p>\n<\/blockquote>\n\n\n\n

Why is Keter<\/em> called \u201cmiddle\u201d between the Maatzil<\/em> and theNe\u2019etzal<\/em>?<\/h4>\n\n\n\n
\n

Because it has the force of the Maatzil<\/em> and the force of theNe\u2019etzal<\/em> (see item 210).<\/p>\n\n\n\n

(See above item 210)<\/p>\n<\/blockquote>\n\n\n\n

Why are all the Roshim<\/em> (pl. for Rosh<\/em>) of the degrees called Ein Sof<\/em>?<\/h4>\n\n\n\n
\n

Because Malchut de<\/em> Rosh<\/em> does not end the Ohr<\/em>. Quite the contrary, it becomes a beginning for the Ohr<\/em> through the Ohr Hozer<\/em> that ascends from her.<\/p>\n\n\n\n

(See above item 204)<\/p>\n<\/blockquote>\n\n\n\n

What is the meaning of Hitlabshut<\/em> Ein Sof<\/em> in Keter<\/em>, inHochma<\/em>, in Bina<\/em>, in ZA<\/em> and in Malchut<\/em>?<\/h4>\n\n\n\n
\n

When the Eser<\/em> Sefirot de<\/em> Ohr Yashar<\/em> clothe the Ohr Hozer<\/em>that ascends from the Zivug<\/em> de<\/em> Hakaa<\/em> in Masach de<\/em> Behina Dalet<\/em> that clothes the Ohr Yashar<\/em> up to Keter<\/em>, it is calledHitlabshut Ein Sof<\/em> in Keter<\/em>.<\/p>\n\n\n\n

If the level of Ohr Hozer<\/em> is from Behina Gimel<\/em>, it is calledHitlabshut Ein Sof<\/em> in Hochma<\/em>. If it is from Behina Bet<\/em>, it is called Hitlabshut Ein Sof<\/em> in Bina<\/em>. When it clothes Behina Aleph<\/em>, it is called Hitlabshut Ein Sof<\/em> in ZA<\/em> or Tifferet<\/em>. Although there are Eser<\/em> Sefirot de<\/em> Ohr Yashar<\/em> and Ohr Hozer<\/em>in any Hitlabshut<\/em>, still, any Hitlabshut<\/em> is named only after its highest Sefira<\/em> of the level.<\/p>\n\n\n\n

(Part 3, Chap 3, item 4)<\/p>\n<\/blockquote>\n\n\n\n

What is the need for a \u201cmiddle\u201d Behina<\/em> between Creator and creature?<\/h4>\n\n\n\n
\n

It is because they are as far apart as heaven from earth, and cannot stem from one another if not through an intermediate that connects them.<\/p>\n\n\n\n

(Part 3, Chap 6, item 4)<\/p>\n<\/blockquote>\n\n\n\n

Why is Keter<\/em> not part of the Eser<\/em> Sefirot<\/em> and is not implied in the Otiot<\/em> of HaVaYaH<\/em>, but only in the tip of the Yod<\/em>?<\/h4>\n\n\n\n
\n

Because from the perspective of the Nitzotz<\/em> of the Creator in it, it contains nothing of the Behina<\/em> of the Tachton<\/em> (see following item).<\/p>\n<\/blockquote>\n\n\n\n

What is the Shoresh<\/em> of the four potential Behinot<\/em>?<\/h4>\n\n\n\n
\n

The rule is that when the Tachton<\/em> ascends to the place of theElyon<\/em>, it becomes exactly like the Elyon<\/em> and they both become as one body. Thus, the whole difference and spiritual separation occurs as a result of the Shinui Tzura<\/em> between them. It is that Shinui Tzura<\/em> which divides them into two.<\/p>\n\n\n\n

When you say Tachton<\/em> and Elyon<\/em>, it refers to a Zach<\/em> degree and an Av<\/em> degree, like Tabur<\/em> and Peh<\/em>. Because of the Shinui Tzura<\/em> of the Aviut<\/em> in the Tabur<\/em> and because it is from above downward, it is separated from the purer degree, called Peh<\/em>, and is lower. For that reason it is called Tachton<\/em> compared to it.<\/p>\n\n\n\n

When you say that Tabur<\/em> climbed to Peh<\/em> it means that it purified completely, like the Peh<\/em>. By that they become once more as one, for there is no difference between them that would make them two separate Behinot<\/em>. However, because of this Hitkalelut<\/em> and unification, Tabur<\/em> too is incorporated in this Aviut<\/em>, meaning the Aviut<\/em> from below upward that is found there (see item 168) since they are one body.<\/p>\n\n\n\n

At that point the Reshimot<\/em> that remained in the Tabur<\/em> from before the Hizdakchut<\/em> awaken. These Reshimot<\/em> are from above downward and they join and mix with the Aviut<\/em> from below upward in the Peh<\/em> itself. From that a Tzura<\/em> is born inTabur<\/em> that is different and much lower than the Tzura<\/em> in thePeh<\/em>.<\/p>\n\n\n\n

It is so because the Aviut<\/em> from below upward in the Peh<\/em> is regarded as Ein Sof<\/em> (see item 206), because Behina Dalet<\/em> had not developed an approach of clothing to the Ohr Yashar<\/em> (see item 220). However, Aviut<\/em> from above downward means thatBehina Dalet<\/em> has already become clothed, and thus the force of the Tzimtzum<\/em> rides firmly over it (see item 220).<\/p>\n\n\n\n

When the Reshimot<\/em> in the Tabur<\/em> are silent, meaning when they are completely purified of their Aviut<\/em>, they are regarded as nonexistent there at all. However, now that the Tabur<\/em> is incorporated with the Peh<\/em> and grew more Av<\/em> than it, though it is merely Aviut<\/em> from below upward, the silent Reshimot<\/em> that rest in Tabur<\/em> are awakened by it. Consequently, the Behina<\/em> of from above downward in the Tabur<\/em> becomes somewhat evident once more. That creates a certain Shinui Tzura<\/em>between the Peh<\/em> and the Tabur<\/em>, as its inferiority becomes apparent. This is called \u201cdescent from the Peh<\/em> downwards\u201d to the place of Behina Gimel de<\/em> Guf<\/em> (see item 168).<\/p>\n\n\n\n

Thus, even after the descent of Tabur<\/em> from Peh<\/em> downwards to its place in the Guf<\/em> de<\/em> Elyon<\/em>, there are necessarily two entities in it: its Aviut<\/em> and its Reshimot<\/em>. This Aviut<\/em> is completely from the Peh<\/em> de<\/em> Elyon<\/em>, meaning the Aviut<\/em> from below upward, thatTabur<\/em> acquired and took from it by the incorporation with it into one Guf<\/em>. However, the existence of the Reshimot<\/em> in it is the part of Tabur<\/em> itself, meaning of the Tachton<\/em> himself.<\/p>\n\n\n\n

Know, that these two entities are called: the \u201cNitzotz<\/em> of the Creator\u201d, and \u201cthe Nitzotz<\/em> of the creature\u201d. The existence of the Aviut<\/em> in it is called \u201cNitzotz<\/em> of the Creator\u201d, since it comes entirely from the Peh<\/em> de<\/em> Elyon<\/em>, for the Elyon<\/em> is always regarded as the Creator, or the Maatzil<\/em> of the Tachton<\/em>. The existence of the Reshimot<\/em> in it is called \u201cthe Nitzotz<\/em> of the creature\u201d in it, for the Tachton<\/em> is regarded as Ne\u2019etzal<\/em> or creature with regards to the Elyon<\/em>.<\/p>\n\n\n\n

The above Nitzotz<\/em> of the Creator is regarded as the Shoresh<\/em> of the Tachton<\/em> in potential, but not in actual fact. It is so because it is certainly the primary Shoresh<\/em> of the Tachton<\/em>, for without that Aviut<\/em> in Tabur<\/em>, there would not be any Zivug<\/em> de<\/em> Hakaa<\/em>after it has been completely purified. However, once it received the Aviut<\/em> from the Peh<\/em>, it became fit for Hakaa<\/em> and emergence of Eser<\/em> Sefirot<\/em> in a new level for the lower Partzuf<\/em>(see item 168).<\/p>\n\n\n\n

Thus, though the above Nitzotz<\/em> of the Creator is the entireShoresh<\/em> of the Tachton<\/em>, it is still not regarded as the actualShoresh<\/em>. That is because the essence of the Tachton<\/em> comes from the Tabur<\/em> that rose to the Peh<\/em> and came back down from it and outside it (see item 168).<\/p>\n\n\n\n

For that reason, only the Nitzotz<\/em> of the creature in it, meaning the Reshimot<\/em> of the Tabur<\/em> that awakened and grew Av<\/em>because of the Aviut<\/em> in the Peh<\/em> are regarded as the Shoresh<\/em> of the actual four Behinot<\/em>. That is because they are the actual essence of the Tachton<\/em>.<\/p>\n\n\n\n

(Part 3, Chap 5, item 6 and Chap 6, item 4)<\/p>\n<\/blockquote>\n\n\n\n

What is the Shoresh<\/em> of the four actual Behinot<\/em>?<\/h4>\n\n\n\n
\n

Explained thoroughly in the above item.<\/p>\n<\/blockquote>\n\n\n\n

Why did Malchut de<\/em> Malchut de Atzilut<\/em> become Atik<\/em> in Olam<\/em>Beria<\/em>?<\/h4>\n\n\n\n
\n

Karka<\/em> de<\/em> Atzilut<\/em> is regarded as Peh<\/em> de<\/em> Rosh<\/em> of the Elyon<\/em> with regards to creation. There is also the matter of the ascent ofTabur<\/em> to Peh<\/em>, which gained Aviut<\/em> in that Peh<\/em>, and came back down to its place to become Malchut de<\/em> Rosh<\/em> de<\/em> Beria<\/em>. In other words, a Zivug<\/em> de<\/em> Hakaa<\/em> was made on it and Hitlabshut<\/em>of Eser<\/em> Sefirot de<\/em> Ohr Hozer<\/em> to Eser<\/em> Sefirot de<\/em> Ohr Yashar<\/em>(see item 141).<\/p>\n\n\n\n

You can therefore find these two entities here as well (see item 210), being the \u201cNitzotz<\/em> of the Creator\u201d and the \u201cNitzotz<\/em> of the creature\u201d. The Nitzotz<\/em> of the Creator is the Aviut<\/em> from below upward from the Peh<\/em> de<\/em> Elyon<\/em> (see item 210). It is regarded asMalchut de<\/em> Malchut de<\/em> Atzilut<\/em> that came down and becameAtik<\/em> to Beria<\/em>, a potential Shoresh<\/em>. The Nitzotz<\/em> of the creature is the Reshimot<\/em>. They are considered to have become Arich Anpin de<\/em> Beria<\/em>, which is the Shoresh<\/em> of the actual fourBehinot<\/em>.<\/p>\n<\/blockquote>\n\n\n\n

From which perspective is Keter<\/em> regarded \u201cI am the last\u201d?<\/h4>\n\n\n\n
\n

From the perspective of the Nitzotz<\/em> of the Creator it is called \u201cI am the last.\u201d<\/p>\n\n\n\n

(Part 3, Chap 7, item 10)<\/p>\n<\/blockquote>\n\n\n\n

From which perspective is Keter<\/em> regarded as \u201cI am the first\u201d?<\/h4>\n\n\n\n
\n

From the perspective of the Nitzotz<\/em> of the Creator it is called \u201cI am the first.\u201d<\/p>\n\n\n\n

(There)<\/p>\n<\/blockquote>\n\n\n\n

Where does Keter<\/em> de<\/em> Beria<\/em> receive from and who is considered to be his Shoresh<\/em>?<\/h4>\n\n\n\n
\n

Malchut de<\/em> Elyon<\/em> gives the entire Eser<\/em> Sefirot<\/em> to the Tachton<\/em>. However, it is still regarded that every Behina<\/em> takes its exact corresponding Behina<\/em> in the Elyon<\/em>. Keter<\/em> de<\/em> Tachton<\/em> extends from Keter<\/em> de<\/em> Elyon<\/em>; Hochma de<\/em> Tachton<\/em> from Hochma de<\/em>Elyon<\/em>; Bina<\/em> de<\/em> Tachton<\/em> from Bina<\/em> de<\/em> Elyon<\/em> etc. Despite that, it is Malchut de<\/em> Elyon<\/em> that takes and brings them to eachTachton<\/em>, through its Ohr Hozer<\/em>.<\/p>\n\n\n\n

(Part 3, Chap 8, item 10)<\/p>\n<\/blockquote>\n\n\n\n

Why are all the Behinot<\/em> of AK<\/em> regarded as Keter<\/em> to the Behinot<\/em>of ABYA<\/em>?<\/h4>\n\n\n\n
\n

Since it has Aviut<\/em> de<\/em> Behina Dalet<\/em>, the level of its Ohr Hozer<\/em>rises and clothes the Keter<\/em> de<\/em> Ohr Yashar<\/em>.<\/p>\n\n\n\n

(Part 3, Chap 9, item 6 and item 8)<\/p>\n<\/blockquote>\n\n\n\n

Why are HGT de AA<\/em> regarded as Rosh<\/em>?<\/h4>\n\n\n\n
\n

This will be explained in later parts.<\/p>\n<\/blockquote>\n\n\n\n

Why isn\u2019t the Behina<\/em> of AA<\/em> recognized in every Olam<\/em>?<\/h4>\n\n\n\n
\n

Because it is regarded as Keter<\/em> and Rosh<\/em>, and its Guf<\/em> is concealed and clothed in the four Partzufim<\/em> AB<\/em>, SAG<\/em>, MA<\/em>,BON<\/em>.<\/p>\n\n\n\n

(Part 3, Chap 10, item 5)<\/p>\n<\/blockquote>\n\n\n\n

Why is Malchut<\/em> called \u201cA mirror that has nothing of its own\u201d?<\/h4>\n\n\n\n
\n

Because she was restricted and does not receive any Ohr Yashar<\/em>. It is known that Eser<\/em> Sefirot de<\/em> Ohr Yashar<\/em> are theAtzmut<\/em> and the essence of the Orot<\/em>. Hence, it is considered that she does not have any He\u2019arah<\/em> from her Shoresh<\/em> andAtzmut<\/em>, from the perspective of her being Malchut de<\/em> Ohr Yashar<\/em>.<\/p>\n\n\n\n

It is only by the Zivug<\/em> de<\/em> Hakaa<\/em> that she becomes Keter<\/em> de<\/em>Ohr Hozer<\/em>. For that reason it is called \u201ca mirror that has nothing of its own\u201d, meaning from her Atzmut<\/em>. It means that from the perspective of her being Malchut de<\/em> Ohr Yashar<\/em>, she does not have any He\u2019arah<\/em> from there.<\/p>\n\n\n\n

(Part 3, Chap 7, item 2)<\/p>\n<\/blockquote>\n\n\n\n

What is the meaning of the Nekuda<\/em> that descends from an Upper Olam<\/em> to a lower Olam<\/em>?<\/h4>\n\n\n\n
\n

The Behina<\/em> of Nitzotz<\/em> of the Creator that descends to becomeAtik<\/em> in the Tachton<\/em> (examine item 210 above carefully) is theNekuda<\/em> that descends from the Elyon<\/em> to become a Rosh<\/em> for the Tachton<\/em>.<\/p>\n\n\n\n

(Part 3, Chap 7, item 2)<\/p>\n<\/blockquote>\n\n\n\n

How did the moon diminish, meaning Malchut de<\/em> Atzilut<\/em>?<\/h4>\n\n\n\n
\n

Will be explained in later parts.<\/p>\n<\/blockquote>\n\n\n\n

What is the Nekuda<\/em> that descends from Olam<\/em> to Olam<\/em> regarded as in and of herself?<\/h4>\n\n\n\n
\n

See above item 210.<\/p>\n<\/blockquote>\n\n\n\n

Why does the Nekuda<\/em> that descends sucks from all the Elyonim<\/em>although she is the smallest of them?<\/h4>\n\n\n\n
\n

Because she is regarded as Malchut de<\/em> Elyon<\/em>, meaning the Peh<\/em>that raises Ohr Hozer<\/em> and clothes the entire Eser<\/em> Sefirot de<\/em>Ohr Yashar<\/em> and catches them in the Partzuf<\/em>. It is a law in the Upper Ones that any degree that generates any additional Ohr<\/em>in the Upper Ones, that additional Ohr<\/em> is returned to the degree that generated it.<\/p>\n\n\n\n

Therefore, because Malchut<\/em>, through her Ohr Hozer<\/em>, catches the Eser<\/em> Sefirot de<\/em> Ohr Yashar<\/em> in the Partzuf<\/em>, these Eser<\/em>Sefirot<\/em> return and are given back to that Malchut<\/em>. Thus, although Malchut<\/em> is the lowest in the Eser<\/em> Sefirot<\/em>, she still receives and sucks from all those Eser<\/em> Sefirot<\/em> (see Histaklut Pnimit<\/em> Chap 9, item 2).<\/p>\n\n\n\n

(Part 3, Chap 6, item 6)<\/p>\n<\/blockquote>\n\n\n\n

Why does the Ohr Yashar<\/em> in all the degrees extend from Ein Sof<\/em>?<\/h4>\n\n\n\n
\n

Because there is not a Hidush<\/em> of He\u2019arah<\/em> in the Olamot<\/em> that does not extend from Ein Sof<\/em>.<\/p>\n<\/blockquote>\n\n\n\n

Why is there no differentiation in the four Behinot<\/em> of Ohr Yashar<\/em> from the Rosh<\/em> of the Kav<\/em> to the end of Assiya<\/em>?<\/h4>\n\n\n\n
\n

Because in all the degrees, wherever they are, they extend evenly from Ein Sof<\/em>.<\/p>\n\n\n\n

(Part 3, Chap 2, item 3)<\/p>\n<\/blockquote>\n\n\n\n

Why can\u2019t Ohr Yashar<\/em> reach below Tabur<\/em>?<\/h4>\n\n\n\n
\n

Because it is regarded as Malchut<\/em> from above downward, which is already regarded as clothing for the Orot<\/em>. That is why the force of the Tzimtzum<\/em> rides on her and she cannot receive any Ohr Yashar<\/em>.<\/p>\n\n\n\n

(See above item 120)<\/p>\n<\/blockquote>\n\n\n\n

Why is the Upper Degree always regarded as the Maatzil<\/em> of its lower degree?<\/h4>\n\n\n\n
\n

Because it is emanated and caused by her. That is how all the degrees concatenate from Rosh<\/em> de<\/em> Kav<\/em> to the end of Assiya<\/em>, by way of cause and consequence; each is born from the one above her. That is why every Elyon<\/em> is called Maatzil,<\/em> or Creator of the Tachton<\/em>, and the Tachton<\/em> is called Ne\u2019etzal<\/em> or creature (created by the Elyon<\/em>).<\/p>\n\n\n\n

(Part 3, Chap 7, item 10)<\/p>\n<\/blockquote>\n\n\n\n

What are the two roots of every Behina<\/em>?<\/h4>\n\n\n\n
\n

Besides Malchut de<\/em> Elyon<\/em> being the Shoresh<\/em> of every Behina<\/em>in the Tachton<\/em>, every Behina<\/em> in the Tachton<\/em> extends very accurately from its corresponding Behina<\/em> in the Elyon<\/em>. Keter<\/em>de<\/em> Tachton<\/em> from Keter<\/em> de<\/em> Elyon<\/em>; Hochma<\/em> from Hochma de<\/em>Elyon<\/em> (see item 215). Thus, each Behina<\/em> in the Tachton<\/em> has two roots: one Shoresh<\/em> in its corresponding Behina<\/em> in theElyon<\/em>, and a second Shoresh<\/em> in Malchut<\/em>, which is the generalShoresh<\/em> of the Tachton<\/em>.<\/p>\n<\/blockquote>\n\n\n\n

What is the name given to Eser<\/em> Sefirot<\/em> of the same level?<\/h4>\n\n\n\n
\n

They are called: Or<\/em>, Bassar<\/em>, Gidin<\/em>, Atzamot<\/em>, Mocha<\/em>.<\/p>\n\n\n\n

(Part 3, Chap 5, item 2)<\/p>\n<\/blockquote>\n\n\n\n

Why is the Mador Klipot<\/em> (Shell Section) between the Levush<\/em>and the Or<\/em>?<\/h4>\n\n\n\n
\n

Because that is the place of the darkness, as it is written in item 65.<\/p>\n\n\n\n

(Part 3, Chap 10, item 2)<\/p>\n<\/blockquote>\n\n\n\n

Why is the Ohr Pnimi<\/em> in the Or<\/em> worse than in the Basar<\/em>, Gidin<\/em>,Atzamot<\/em> and Mocha<\/em> in the Partzuf<\/em>?<\/h4>\n\n\n\n
\n

Because the Or<\/em> does not receive inside from the Ohr Yashar<\/em> in the Partzuf<\/em>, because of the Tzimtzum<\/em> on her.<\/p>\n\n\n\n

(See above item 65)<\/p>\n<\/blockquote>\n\n\n\n

Why does every thing in Kedusha<\/em> leave an imprint?<\/h4>\n\n\n\n
\n

Because there is no absence in spirituality. When Kedusha<\/em>appears once in some Behina<\/em>, it never moves from there again.<\/p>\n\n\n\n

(Part 3, Chap 7, item 3)<\/p>\n<\/blockquote>\n\n\n\n

How high can one reach?<\/h4>\n\n\n\n
\n

One can reach even higher than Nefesh de<\/em> Atzilut<\/em>.<\/p>\n\n\n\n

(Part 3, Chap 10, item 4)<\/p>\n<\/blockquote>\n\n\n\n

Why is Nefesh de<\/em> Elyon<\/em> regarded as Ruach<\/em> for the Tachton<\/em>?<\/h4>\n\n\n\n
\n

Because any Elyon<\/em> is necessarily one degree higher than theTachton<\/em>. Thus, if the Tachton<\/em> has Nefesh<\/em>, and He\u2019arah<\/em> fromNefesh de<\/em> Elyon<\/em> is added to it. This He\u2019arah<\/em> is higher than it by one degree, and one degree above Nefesh<\/em> is Ruach<\/em>.<\/p>\n\n\n\n

(Part 3, Chap 10, item 6, and Ohr Pnimi<\/em>, item 4)<\/p>\n<\/blockquote>\n\n\n\n

Where do the NRNHY<\/em> de<\/em> Nefesh<\/em> come from?<\/h4>\n\n\n\n
\n

All the Orot<\/em> of Malchut<\/em> are called Nefesh<\/em>, even the Yechida<\/em> in her.<\/p>\n<\/blockquote>\n\n\n\n

What are the differences between Olam<\/em>, Partzuf<\/em>, Sefira<\/em>,Nekuda<\/em>?<\/h4>\n\n\n\n
\n

See above items 193, 201, 202.<\/p>\n<\/blockquote>\n\n\n\n

What are the differences between Eser<\/em> Sefirot de<\/em> Ohr Yashar<\/em>and Eser<\/em> Sefirot de<\/em> Ohr Hozer<\/em> in the same level, the Eser<\/em>Sefirot<\/em> where one is above the other, and Eser<\/em> Sefirot<\/em> where one is below the other, Eser<\/em> Sefirot de<\/em> Rosh<\/em>, Eser<\/em> Sefirot<\/em> de<\/em>Toch<\/em>, and Eser<\/em> Sefirot de<\/em> Sof<\/em>, the five Behinot<\/em> of Kli<\/em> de<\/em>Malchut,<\/em> the five Behinot<\/em> of potential Kelim<\/em>, and the fiveBehinot<\/em> of actual Kelim<\/em>?<\/h4>\n\n\n\n
\n

Eser<\/em> Sefirot de<\/em> Ohr Yashar<\/em> are the four Behinot<\/em> of Hitpashtut<\/em>of Ohr<\/em> Ein Sof<\/em>. The Eser<\/em> Sefirot de<\/em> Ohr Hozer<\/em> are the rejectedOrot<\/em> that are returned from Malchut<\/em> (see item 119). The Eser<\/em>Sefirot<\/em> of even level are the Eser<\/em> Sefirot<\/em> of Ohr Yashar<\/em> that clothe the Eser<\/em> Sefirot<\/em> de<\/em> Ohr Hozer<\/em> out of one Zivug<\/em> de<\/em>Hakaa<\/em> (see item 194).<\/p>\n\n\n\n

The Eser<\/em> Sefirot<\/em> one above the other come from the fourZivugim<\/em> de<\/em> Hakaa<\/em> in Malchut<\/em> as it purifies, meaning when she ascends from Malchut<\/em> from Tabur<\/em> to Peh<\/em> (see item 142). The Eser<\/em> Sefirot<\/em> one below the other come from the fiveZivugim<\/em> de<\/em> Hakaa<\/em> in Malchut<\/em> after she comes to the Peh<\/em> and receives a new Aviut<\/em> (see item 168).<\/p>\n\n\n\n

The Eser<\/em> Sefirot de<\/em> Rosh<\/em> are from Malchut<\/em> upwards before she is clothed (see item 141), and the Eser<\/em> Sefirot de<\/em> Toch<\/em> are from Malchut<\/em> downwards (see item 142). The Eser<\/em> Sefirot de<\/em>Sof<\/em> are Ohr Hozer<\/em> without Ohr Yashar<\/em>. That is because they are from Malchut<\/em> downwards after she had clothed the Orot<\/em>. That is why they end the Partzuf<\/em> (see item 143).<\/p>\n\n\n\n

The five Behinot<\/em> in Kli<\/em> de<\/em> Malchut<\/em> are from the Reshimot<\/em> fromEin Sof<\/em> that remained in Malchut<\/em> after the Tzimtzum<\/em> (see item 119). The four Behinot<\/em> of roots for potential Kelim<\/em> come from the Nitzotz<\/em> of the Creator (see item 210). The four Behinot<\/em> of roots for actual Kelim<\/em> are from the Nitzotz<\/em> of the creature (see item 210).<\/p>\n\n\n\n

Regarding the Eser<\/em> Sefirot<\/em> one above the other, know that they are the inner Eser<\/em> Sefirot<\/em> in each Partzuf<\/em>. There aren\u2019t Kelim<\/em>for Haya<\/em> and Yechida<\/em> there because these Eser<\/em> Sefirot<\/em> emerge by a Zivug<\/em> de<\/em> Hakaa<\/em> as Malchut<\/em> purifies (see items 95 and 142).<\/p>\n\n\n\n

Aviut<\/em> of Behina Aleph<\/em> is very frail. Because of that she doesn\u2019t really perform a Zivug<\/em> de<\/em> Hakaa<\/em>, as she doesn\u2019t raise sufficient Ohr Hozer<\/em> to clothe the Ohr Yashar<\/em>, so that its from above downward would become a Kli<\/em>. Needless to add, there is no Zivug<\/em> de<\/em> Hakaa<\/em> when she is completely purified, as isKeter<\/em>.<\/p>\n\n\n\n

Thus, there are only three Kelim<\/em> there, from Behina Bet<\/em>,Behina Gimel<\/em> and Behina Dalet<\/em>, but there are no Kelim<\/em> fromKeter<\/em> and from Behina Aleph<\/em> there. The Orot<\/em> Haya<\/em>, Yechida<\/em>, should clothe the Pnimiut<\/em> of the Neshama<\/em>, namely the Ohr<\/em> ofBina<\/em> (see item 163).<\/p>\n\n\n\n

You should distinguish between the Hamshacha<\/em> and the reception here, which are found in every Sefira<\/em> (see items 157 and 158). Thus, our above statement that there are no Kelim<\/em>for Ohr<\/em> Yechida<\/em> and Ohr<\/em> Haya<\/em>, means only vessels of reception. However, she does have a Kli<\/em> for Hamshacha<\/em>, for the Kli<\/em> de<\/em> Hamshacha<\/em> for Ohr<\/em> Haya<\/em> is Behina Gimel<\/em>, and theKli<\/em> de<\/em> Hamshacha<\/em> for Ohr<\/em> Yechida<\/em> is Behina Dalet<\/em>. TheseBehinot<\/em> are complete in the Partzufim<\/em> of AK<\/em>, hence our statement that there are Orot<\/em> Haya<\/em> and Yechida<\/em> there, though they are clothed in Neshama<\/em>.<\/p>\n\n\n\n

Midat ha<\/em> Rachamim<\/em> incorporated with Midat<\/em> ha<\/em> Din<\/em> fromBON<\/em> de<\/em> AK<\/em> onward (see item 176). When Behina Gimel<\/em> andBehina Dalet<\/em> were reduced from the Partzufim<\/em> and became surrounding, called Levush<\/em> and Heichal<\/em>, the Kelim<\/em> forHamshacha<\/em> for Haya<\/em> and Yechida<\/em> were reduced from everyPartzuf<\/em> as well.<\/p>\n\n\n\n

It turns out that Orot<\/em> Haya<\/em> and Yechida<\/em> are also absent from the Partzuf<\/em>, because there isn\u2019t a Behina Dalet<\/em> to drawYechida<\/em> and Behina Gimel<\/em> to draw Haya<\/em>. Remember that and know that this absence of ZON<\/em> only relates to AK<\/em>, whereas for themselves, they certainly do have Eser<\/em> complete Sefirot<\/em>.<\/p>\n<\/blockquote>\n","protected":false},"excerpt":{"rendered":"

Part Three 102. Why does Ohr Ein Sof strike the Masach in Kli de Malchut? 6 103. What does it mean that the Ohr comes in through a Halon and a Nekevwithout a Masach? […]<\/p>\n","protected":false},"featured_media":0,"parent":16169,"menu_order":0,"template":"","meta":{"site-sidebar-layout":"default","site-content-layout":"","ast-site-content-layout":"","site-content-style":"default","site-sidebar-style":"default","ast-global-header-display":"","ast-banner-title-visibility":"","ast-main-header-display":"","ast-hfb-above-header-display":"","ast-hfb-below-header-display":"","ast-hfb-mobile-header-display":"","site-post-title":"","ast-breadcrumbs-content":"","ast-featured-img":"","footer-sml-layout":"","theme-transparent-header-meta":"","adv-header-id-meta":"","stick-header-meta":"","header-above-stick-meta":"","header-main-stick-meta":"","header-below-stick-meta":"","astra-migrate-meta-layouts":"default","ast-page-background-enabled":"default","ast-page-background-meta":{"desktop":{"background-color":"var(--ast-global-color-4)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}},"ast-content-background-meta":{"desktop":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}}},"topic":[25],"class_list":["post-10939","book","type-book","status-publish","hentry","topic-baal-hasulam"],"acf":[],"yoast_head":"\nKabbalah | Part 3 - 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