{"id":11270,"date":"2025-12-09T23:16:52","date_gmt":"2025-12-09T23:16:52","guid":{"rendered":"https:\/\/staging.kabbalah.info\/?post_type=book&p=11270"},"modified":"2026-01-23T22:37:25","modified_gmt":"2026-01-23T22:37:25","slug":"part-6-inner-observation-tes","status":"publish","type":"book","link":"https:\/\/www.kabbalah.info\/en\/part-6-inner-observation-tes\/","title":{"rendered":"Part 6 – Inner Observation (Histaklut Pnimit)"},"content":{"rendered":"\n

<\/h1>\n\n\n\n

Bear in mind that\u00a0Olam\u00a0ha\u00a0Nekudim\u00a0<\/em>is the first\u00a0Shoresh\u00a0<\/em>that\u00a0Olamot\u00a0ABYA<\/em>\u00a0stem from. It is here that the association of\u00a0Midat ha Rachamim\u00a0<\/em>with\u00a0Din<\/em>\u00a0is erected and rooted; it is the first beginning. This is the meaning of the ten utterances from which the world was created, referring to the ten\u00a0Kelim<\/em>\u00a0for the\u00a0Hitlabshut\u00a0<\/em>of the\u00a0Ohr Elyon<\/em>, as we have already discussed above\u00a0(Ohr Pnimi<\/em>, beginning of Part 4).<\/p>\n\n\n\n

However, in the first three Partzufim<\/em> of AK<\/em> there was only one utterance. In other words, the Ohr Elyon <\/em>clothed only one Kli<\/em>, called Malchut<\/em>, but the nine Sefirot <\/em>prior to Malchut <\/em>were clean from any Behinat <\/em>Kli<\/em>.<\/p>\n\n\n\n

Hence, we should thoroughly understand the evolution of matters brought in the Rav\u2019s words in this part, and how they come and connect by way of cause and consequence from the three previous Partzufim<\/em>. We shall begin in explaining the order of the creation of this Partzuf Nekudim<\/em> from its Partzuf Elyon<\/em>, called SAG <\/em>de <\/em>AK<\/em>.<\/p>\n\n\n\n

1. It has already been explained that the primary factor in the creation of any new Partzuf <\/em>is the Bitush de <\/em>Ohr Makif <\/em>and Ohr Pnimi <\/em>on each other. This Masach <\/em>and Ohr Hozer <\/em>that it raises, extend and clothe the Ohr Pnimi <\/em>of the Partzuf<\/em>. To the extent that it clothes and extends the Ohr <\/em>Pnimi<\/em>, it rejects the Ohr Makif <\/em>from the Partzuf<\/em>, the Ohr Makif <\/em>that belongs to the Partzuf <\/em>(see Part 4, Chap 1, Ohr <\/em>Pnimi<\/em> item 7).<\/p>\n\n\n\n

This Bitush <\/em>of the Ohr Makif <\/em>purifies the Masach <\/em>from its Aviut<\/em> until it raises it to its Shoresh<\/em>, meaning purifies it entirely from its Behinat <\/em>Aviut <\/em>de <\/em>Guf<\/em> until it equalizes with the Malchut de <\/em>Rosh<\/em> of that Partzuf<\/em>. This is considered that the Masach <\/em>rose and was incorporated there in the Masach <\/em>in Malchut de <\/em>Rosh<\/em>, in the Zivug<\/em> from below upward.<\/p>\n\n\n\n

Then the Masach de Guf <\/em>was renewed with a new Aviut<\/em>, raising a new Koma<\/em> of Eser <\/em>Sefirot<\/em> in Rosh, Toch, Sof<\/em>. This new Koma<\/em> is considered a new Partzuf<\/em>, the son of the previous Partzuf<\/em>, where the new Hizdakchut <\/em>and Zivug<\/em> are made (see Part 3, Table of Questions, item 210).<\/p>\n\n\n\n

That Ohr<\/em> of the newly born Partzuf <\/em>is Behinat<\/em> part of the Ohr Makif <\/em>of the Partzuf Elyon<\/em>. This is because the Ohr Makif <\/em>appears only by the creation of the Neshamot<\/em> and the Partzufim<\/em> of the Tachtonim<\/em>, as our sages have written, \u201cThe Son of David doth not come before all the Neshamot<\/em> in the Guf<\/em> end.\u201d This refers to the entire well of the Neshamot<\/em> contained in the inclusive Ohr Makif Elyon<\/em>. This is also the meaning of the Bitush de <\/em>Ohr Makif <\/em>in Ohr <\/em>Pnimi<\/em>, as this is the entire manner of its appearance.<\/p>\n\n\n\n

You find that the Masach de <\/em>Guf<\/em>, which is the Masach de <\/em>Tabur<\/em>, is the primary operator in the emanation of the Tachton<\/em>. This is because it ascends to mingle in the Zivug <\/em>Elyon<\/em> of the Rosh<\/em> and raises the Reshimot <\/em>of the Eser <\/em>Sefirot <\/em>that remain after the Histalkut Orot<\/em> of the Guf <\/em>de <\/em>Elyon<\/em> to the Maatzil<\/em>, being Malchut de <\/em>Rosh<\/em> (as written in Part 4, Table of Topics, item 210).<\/p>\n\n\n\n

The reason for it is that concealment and revelation always come as one in Kedusha<\/em>. Know, that where you find concealment, this is also the place of the revelation. They cling to one another as the wick to the candle.<\/p>\n\n\n\n

Moreover, the covering and the concealment is the only preparation for its appearance. Thus, if it weren\u2019t for the concealment, the appearance would never be, as there is no existence for the candlelight without the wick.<\/p>\n\n\n\n

You already know that the first appearance of this Masach de <\/em>Tabur<\/em>, in its first appearance, meaning in the first Partzuf <\/em>of AK<\/em>, was the sole generator of the existence of the darkness and the vacant Halal<\/em> in the Olamot<\/em>. Also, the entire difference between Olam <\/em>Ein Sof <\/em>that filled the entire reality and Partzuf AK<\/em>, which is only Behinat<\/em> thin Kav<\/em> of Ohr<\/em>, occurred because of this Masach de <\/em>Tabur<\/em>.<\/p>\n\n\n\n

This Masach <\/em>detained the Ohr Elyon<\/em>, did not let it expand and fill the entire reality as it would, and put a Sof<\/em> and Sium<\/em> on the Ohr Elyon <\/em>in the middle point, as has been written elaborately in previous parts.<\/p>\n\n\n\n

Even though the Masach <\/em>in Malchut de <\/em>Rosh<\/em> set up the matter of the detainment and the Hakaa<\/em> on the Ohr Elyon<\/em>, it is done only in potential. This is because there is no any conduct of Halbasha <\/em>in the Rosh<\/em>; all the more so detainment on Halbasha<\/em>. Rather, anything marked as \u201cpotential\u201d, manifests and appears in the Guf <\/em>\u201cin actual\u201d.<\/p>\n\n\n\n

The Behinat <\/em>Halbasha <\/em>made in the Ohr Hozer de <\/em>Rosh<\/em>, meaning on the first nine Sefirot<\/em>, appears in the first nine Sefirot <\/em>of the Guf<\/em>, whose place is called \u201cfrom Peh<\/em> to Tabur<\/em>\u201d. The detainment and the rejection made in the Rosh<\/em> appear in the Malchut de <\/em>Guf<\/em>, whose place is called \u201cfrom Tabur<\/em> to Sium Raglin<\/em>\u201d.<\/p>\n\n\n\n

Thus it is made completely dark from Sium Raglin <\/em>down, for the Kav<\/em> of Ohr<\/em> extending from Ein Sof <\/em>stops there. It is known that that ending point is in the Behinat <\/em>Olam ha Zeh<\/em>, meaning our very earth, as it says, \u201cAnd His feet shall stand upon the mount of Olives.\u201d<\/p>\n\n\n\n

2. We\u2019ve learned that the entire Behinat <\/em>Din<\/em> in reality is packed and sealed in the Masach de <\/em>Tabur<\/em> in its first appearance, which is the first Partzuf de <\/em>AK<\/em>. Hence, a strong Bitush <\/em>took place there between the Ohr Makif <\/em>and the Ohr <\/em>Pnimi<\/em>. This is because the Ohr Pnimi <\/em>that clothed in Akudim <\/em>of this Partzuf<\/em>was very small compared to the Ohr Elyon <\/em>that remained without, which is all the previous Ohr<\/em> that filled the entire reality, called Ohr Makif <\/em>with respect to that Partzuf<\/em>. Also, the place of the Bitush <\/em>was in the Masach de <\/em>Tabur<\/em>. Had it not been for that Masach<\/em>, the Ohr Makif <\/em>would enter the Pnimiut <\/em>of the reality as before.<\/p>\n\n\n\n

This generated the Hizdakchut <\/em>of the Masach <\/em>and the Histalkut Orot<\/em> of the Akudim <\/em>of the first Partzuf de <\/em>AK<\/em>, called Partzuf Galgalta<\/em>. The Masach <\/em>with all the Reshimot <\/em>that remained of the Eser <\/em>Sefirot <\/em>rose and incorporated in the Zivug<\/em> of the Malchut de <\/em>Rosh<\/em> of this Partzuf<\/em>, except the last Behina<\/em>, which does not leave a Reshima<\/em>.<\/p>\n\n\n\n

This Zivug<\/em> occurred there on the Reshimo<\/em> of the Upper Behina<\/em> contained in the Masach<\/em>, which is the Reshimo <\/em>de <\/em>Behina Gimel<\/em>, because the Reshimo <\/em>de <\/em>Behina Dalet <\/em>disappeared, as it is the last Behina<\/em>. Hence, the Zivug<\/em> was made there on Behina Gimel<\/em>, eliciting Komat <\/em>Hochma<\/em> by the power of the ascent of Malchut <\/em>to the Hotem<\/em> since she was incorporated in the Masach de <\/em>Tabur<\/em> consisting only of Behina Gimel<\/em> (see Part 3, Table of Topics, item 210).<\/p>\n\n\n\n

It explains there that after the Aviut<\/em> was recognized in the Reshimot de <\/em>Masach de <\/em>Tabur<\/em>, which come from Aviut <\/em>de <\/em>Guf<\/em>, they are found to descend from the Rosh<\/em> to the Guf<\/em> instantaneously, meaning to Behina Gimel <\/em>of the Guf<\/em>, called Chazeh<\/em>. From the Chazeh <\/em>up it elicits Eser <\/em>Sefirot <\/em>de <\/em>Rosh<\/em>through a Zivug<\/em> with the Ohr Elyon<\/em>, up to the Peh<\/em> of the Upper Partzuf<\/em>. From the Chazeh <\/em>down, it expands in Eser <\/em>Sefirot <\/em>de <\/em>Rosh, Toch, Sof <\/em>of the Guf<\/em>, ending in the place of Tabur <\/em>de <\/em>Elyon<\/em>. It is so because it cannot expand below Tabur<\/em>, as it lacks Behina Dalet<\/em>, and under the Tabur<\/em> it is the place of Behina Dalet<\/em>.<\/p>\n\n\n\n

3. This Masach de <\/em>Tabur<\/em> obstructed the Ohr Makif <\/em>of the first Partzuf de <\/em>AK<\/em> and did not let it expand from Tabur<\/em> down. Now, by the force of the Bitush <\/em>that the Ohr Makif <\/em>made in it, it has been qualified to extend and clothe a complete Partzuf <\/em>in RTS<\/em>. Thus, it is precisely the force of concealment that overturned and became a force of revelation.<\/p>\n\n\n\n

Moreover, the Masach de <\/em>Tabur<\/em> of this second Partzuf <\/em>de <\/em>AK<\/em>, is also purified by the force of the Bitush <\/em>of Ohr Makif <\/em>on it. Finally, it ascends and mingles in the Zivug <\/em>de <\/em>Rosh<\/em> of that Partzuf<\/em>, and it too is renewed there with a new Aviut <\/em>de <\/em>Behina <\/em>Bet<\/em>. This is because here too the last Behina<\/em>, namely Behina Gimel<\/em>, disappeared and did not leave a Reshima<\/em>.<\/p>\n\n\n\n

After the Aviut<\/em> of the Guf<\/em> in the Masach <\/em>had been recognized, it descends to the place of Behina Bet de <\/em>Guf<\/em>, having the same value as its Chazeh de <\/em>Elyon<\/em>, because Tabur<\/em> of this Partzuf <\/em>AB<\/em> is Behina Gimel<\/em>. Since there is no Behina Dalet <\/em>at all in the second Partzuf de <\/em>AK<\/em>, the Chazeh <\/em>is considered its Behina <\/em>Bet<\/em>.<\/p>\n\n\n\n

Hence, the new Koma<\/em>, emanated from it, descends to the place of its Chazeh <\/em>and produces Eser <\/em>Sefirot <\/em>de <\/em>Rosh<\/em> from the Chazeh <\/em>upward, and Eser <\/em>Sefirot <\/em>de <\/em>Guf<\/em> with Toch<\/em> and Sof<\/em> from the Chazeh <\/em>downward. This Partzuf <\/em>is the third Partzuf de <\/em>AK<\/em>, called SAG <\/em>de <\/em>AK<\/em>.<\/p>\n\n\n\n

Thus we find once more that the force of concealment is turned into a force of revelation. This is because the Masach de <\/em>Tabur<\/em>, which obstructed the Ohr Makif de <\/em>Partzuf <\/em>AB<\/em> and did not let it expand below even a bit, has now been renewed and expanded into a new Partzuf <\/em>with RTS<\/em>.<\/p>\n\n\n\n

4. The matter of Masach de <\/em>Tabur<\/em> does not refer solely to the point of Tabur<\/em>, but to the entire Eser <\/em>Sefirot <\/em>in it. Also, the point of Tabur<\/em> is but the force of Sium<\/em> on Keter <\/em>Hochma <\/em>and Bina<\/em>, after which there are two more points: the point of Yesod<\/em>, and the point of Sium Raglin<\/em>. The force of the Sium<\/em> on ZA<\/em> is at the point of Yesod<\/em> and the force of the Sium<\/em> on the Malchut <\/em>is at the point of Sium Raglin<\/em>. They are all contained in Masach de <\/em>Tabur<\/em>, and remember that.<\/p>\n\n\n\n

This entire place called \u201cfrom Tabur<\/em> to Sium Raglin<\/em>\u201d, is but a single Sefira<\/em>, the bottom Sefira<\/em> of the Guf<\/em>, called Malchut<\/em>. The first Tzimtzum <\/em>was on her and the existence of the Masach<\/em>, detaining and rejecting the Ohr Elyon <\/em>from clothing in her, had been erected in her.<\/p>\n\n\n\n

Since the Ohr Elyon <\/em>contains Eser <\/em>Sefirot<\/em>, this Masach <\/em>in Malchut <\/em>contains ten forces of Sium<\/em> for these Eser <\/em>Sefirot <\/em>too. The extension of ten forces of Sium<\/em> is called \u201cfrom Tabur<\/em> down\u201d. Now you can see that the whole issue of the above Bitush <\/em>of the Ohr Makif <\/em>in Ohr <\/em>Pnimi<\/em>, expanding the Gevul<\/em> of the Masach de <\/em>Tabur<\/em>, as has been explained above, all this refers to that place from Tabur<\/em> down.<\/p>\n\n\n\n

5. We have yet to understand what is brought in several places, that the place of MA<\/em> and BON<\/em> is from Tabur<\/em> of the Partzuf<\/em> downward, as well as the matter of the five Sefirot TNHYM<\/em> of the Partzuf<\/em>, whose place is from Tabur<\/em> of every Partzuf <\/em>downward. According to the above, there is only one Sefira<\/em>there, Sefirat <\/em>Malchut<\/em>.<\/p>\n\n\n\n

The thing is that the Rav has already noted in several places that there is no Malchut <\/em>without NHY<\/em>, as it is written, \u201cthree flocks of sheep lying there by it.\u201d The reason for it has already been explained in Part 5, Ohr Pnimi <\/em>item 45. It states that the three Sefirot Hod<\/em>, Yesod<\/em>, Malchut<\/em>, are all but an expansion of the Kli <\/em>Malchut<\/em>. Thus, in Kli <\/em>Malchut <\/em>there are three Sefirot <\/em>HYM<\/em>.<\/p>\n\n\n\n

It is also known that in Behinat <\/em>Achoraim<\/em>, the Netzah <\/em>and Hod<\/em> are considered one Sefira<\/em>, and they are mingled in one another indistinguishably. Hence, all these four Sefirot <\/em>NHYM<\/em> are only considered Sefirat <\/em>Malchut<\/em>, but when the Ohr<\/em> reaches them from the Behinat <\/em>Panim<\/em>, the Netzah <\/em>is then separated from the Hod<\/em>, and the merit of Hod<\/em> becomes apparent. Then they are considered two separate Sefirot<\/em>.<\/p>\n\n\n\n

However, even then, since the four Sefirot <\/em>were once connected, they no longer part. Rather, it is considered that Netzah <\/em>contains the four Sefirot NHYM<\/em> from the Behinat<\/em> \u201cright\u201d, and Hod<\/em> contains the four Sefirot NHYM<\/em> from the Behinat<\/em> \u201cleft\u201d.<\/p>\n\n\n\n

You can therefore see how there are always four Sefirot Netzah<\/em>, Hod<\/em>, Yesod<\/em>, Malchut <\/em>in the Malchut<\/em>. Thus, you should know that even though the place from Tabur <\/em>de <\/em>AK<\/em> down is indeed only Sefirat <\/em>Malchut<\/em>, still there are four Sefirot NHYM<\/em> there.<\/p>\n\n\n\n

We have yet to explain the issue of MA<\/em> and BON<\/em>, which are always from Tabur<\/em> down. This is a completely different matter, for it is not considered among the Sefirot <\/em>of the five Behinot <\/em>de <\/em>Ohr Yashar<\/em>, when the place from Tabur<\/em> down is considered the four Sefirot NHYM<\/em>. Rather, it is by measurements of Koma<\/em>, of the five Partzufim <\/em>Galgalta<\/em>, AB<\/em>, SAG<\/em>, MA<\/em> and BON<\/em>.<\/p>\n\n\n\n

Know, that from the perspective of the measurement of the Koma<\/em>, MA<\/em> and BON<\/em> are considered as one Koma<\/em> that comes out by Zivug <\/em>de <\/em>Hakaa <\/em>in the Masach<\/em>, whose Aviut<\/em> is from Behina <\/em>Aleph<\/em>, extending only Komat <\/em>ZA<\/em>. The reason is that here there are but four Behinot<\/em> of Aviut<\/em> in the Masach<\/em>: Komat <\/em>Keter<\/em> comes out on Masach de <\/em>Behina Dalet<\/em> etc. and Komat <\/em>ZA<\/em> on Masach de <\/em>Behina <\/em>Aleph<\/em>.<\/p>\n\n\n\n

However, on a Masach <\/em>that is already purified, such as Behinat <\/em>Keter<\/em>, from which Komat Malchut<\/em>should stem, there is no Hakaa<\/em> between that and the Ohr Elyon<\/em>, in such a way that a Komat <\/em>Partzuf <\/em>would emerge off it in Rosh, Toch, Sof<\/em>. This is because it is not in Shinui Tzura <\/em>from the Ohr Elyon<\/em>. Hence, there is only Zivug <\/em>de <\/em>Hakaa <\/em>until the measure of Aviut <\/em>de <\/em>Behina <\/em>Aleph<\/em>.<\/p>\n\n\n\n

Moreover, even Behina Aleph <\/em>is considered a very frail Aviut<\/em>, and in Masach de <\/em>Behina <\/em>Aleph<\/em> the Zivug <\/em>de <\/em>Hakaa <\/em>is called Histaklut <\/em>Dak<\/em>, from which there is no Hitpashtut Partzuf <\/em>in Behinat <\/em>RTS<\/em> (see Part 3, Chap 11, item 6, and Ohr Pnimi <\/em>there).<\/p>\n\n\n\n

This Partzuf <\/em>MA<\/em> and BON<\/em> that came out on Masach de <\/em>Behina Aleph <\/em>was only through a special Tikun<\/em>, meaning by the ascent of the lower Hey<\/em> to the Eynaim<\/em>, where the two Heyin<\/em> connected together, the First Hey<\/em> with the Last Hey<\/em> (this Part, item 44). The association of this Aviut<\/em> with Behina Aleph <\/em>induced a sufficient Zivug <\/em>de <\/em>Hakaa <\/em>to produce a Partzuf <\/em>in RTS<\/em>, called MA<\/em> and BON<\/em>. However, without the association of the last Hey<\/em>, Behina Aleph <\/em>too is unfit for Zivug<\/em> on producing a Partzuf<\/em>.<\/p>\n\n\n\n

6. It\u2019s been explained that the very cause of the elicitation of the Koma <\/em>de <\/em>Behina <\/em>Aleph<\/em>, called MA<\/em>and BON<\/em>, is the last Hey<\/em>, meaning Malchut de <\/em>AK<\/em>. Thus, two Partzufim<\/em> are related to the last Hey<\/em>, being Behina Dalet<\/em>: the first is Partzuf Galgalta de <\/em>AK<\/em>, whose level reaches Keter<\/em>, and the second is Partzuf Nekudim de <\/em>AK<\/em>, which are MA<\/em> and BON<\/em>. The Koma<\/em> of the latter reaches ZA<\/em>, which in turn elicited because of the ascent of the lower Hey<\/em>, which is Behina Dalet<\/em>, to Nikvey Eynaim<\/em>. The reason Behina Dalet <\/em>did not produce Komat <\/em>Keter<\/em> here, as in Partzuf Galgalta de <\/em>AK<\/em>, will be explained below.<\/p>\n\n\n\n

Thus you find that the force of Tzimtzum <\/em>in Masach de <\/em>Tabur<\/em> of Partzuf Galgalta <\/em>broadens through the Bitush <\/em>of Ohr Makif <\/em>in Ohr <\/em>Pnimi<\/em> (see item 4 here). It is so because once it had purified into Behina Gimel<\/em>, RTS<\/em> of the second Partzuf de <\/em>AK<\/em> had expanded off it, called AB<\/em>. After it had purified into Behina <\/em>Bet<\/em>, a third Partzuf<\/em>, called Partzuf <\/em>SAG<\/em>, expanded from it in RTS<\/em>. Finally, after it had purified into Behina <\/em>Aleph<\/em>, Partzuf Nekudim<\/em> expanded off it, called MA<\/em> and BON <\/em>de <\/em>AK<\/em>.<\/p>\n\n\n\n

7. We must thoroughly understand, that the Masach <\/em>had already been purified into Behina <\/em>Aleph<\/em>, meaning the measure of Aviut<\/em> found in Kli <\/em>de <\/em>Hochma<\/em>. Thus, how can Behina Dalet <\/em>participate with her Aviut<\/em> here too, generating the Koma <\/em>de <\/em>MA<\/em> and BON<\/em> through the both of them?<\/p>\n\n\n\n

Furthermore, if Behina Dalet <\/em>really has joined with Behina Aleph <\/em>here, there should have been a Partzuf <\/em>in Komat <\/em>Keter<\/em> here, like Partzuf Galgalta de <\/em>AK<\/em>. Thus, why did only Komat <\/em>ZA<\/em> come out here, meaning at the measure of Komat <\/em>Behina <\/em>Aleph<\/em>, and not Komat <\/em>Behina Dalet<\/em>?<\/p>\n\n\n\n

The thing is that it is known that there is no issue of Hizdakchut <\/em>in the Kelim<\/em>. Hence, even though the Masach <\/em>of Behina Dalet <\/em>that operated in Partzuf Galgalta de <\/em>AK<\/em> has been purified when emanating AB<\/em>, the Kelim<\/em> themselves were not changed in any way by that. The Aviut <\/em>de <\/em>Behina Dalet <\/em>remained in them as in the beginning, before the Hizdakchut <\/em>of the Masach<\/em>.<\/p>\n\n\n\n

However, after the Ohr<\/em> departed from them, no operation manifested off them, since a Kli<\/em> without an Ohr<\/em> is like a body without a soul. Therefore, after Nekudot <\/em>de <\/em>Partzuf <\/em>SAG<\/em> expanded and illuminated from Tabur<\/em> to Sium Raglin de <\/em>Partzuf Galgalta de <\/em>AK<\/em> (see Ohr Pnimi <\/em>item 1), because of this He\u2019arat <\/em>SAG<\/em>, the Aviut <\/em>de <\/em>Behina Dalet <\/em>came back to life in the Kelim<\/em> from Tabur <\/em>de <\/em>AK<\/em> down.<\/p>\n\n\n\n

In that state the Aviut<\/em> of Behina Dalet <\/em>in the Kelim<\/em> from Tabur <\/em>de <\/em>AK<\/em> down, mixed with the Masach <\/em>in the Kelim<\/em> of the Nekudot <\/em>de <\/em>SAG<\/em>. This is because during the ascent of the Masach <\/em>to the Maatzil<\/em>, it was incorporated in all the Reshimot <\/em>in the Sefirot <\/em>from which the Orot<\/em> had left (see Partzuf <\/em>4, Chap 4, Ohr Pnimi <\/em>item 50).<\/p>\n\n\n\n

Thus, as it is incorporated of the Reshimot de <\/em>Sefirot de <\/em>SAG<\/em>, which are Behina <\/em>Bet<\/em>, it was also incorporated of the Reshimot<\/em> in the Kelim<\/em> from Tabur<\/em> down, being Behina Dalet<\/em>. It raised those two Behinot<\/em> to the Maatzil<\/em> together, which is Malchut de <\/em>Rosh <\/em>de <\/em>SAG<\/em>.<\/p>\n\n\n\n

You already know that this Masach <\/em>consists solely of Aviut <\/em>de <\/em>Behina <\/em>Aleph<\/em>, because Behina Bet <\/em>is the last Behina<\/em> in here, which does not leave a Reshimo<\/em> after her, only from Behinat <\/em>Hitlabshut<\/em>. Thus, the Masach <\/em>consists of two Reshimot <\/em>that remained after the Histalkut Orot<\/em> from the Sefirot de <\/em>SAG<\/em>, being Behina Bet de <\/em>Hitlabshut <\/em>and Behina Aleph de <\/em>Hamshacha<\/em>, called Zachar <\/em>and Nekeva<\/em>.<\/p>\n\n\n\n

Thus, Malchut de <\/em>Rosh<\/em> also rose to Behina Aleph de <\/em>Rosh<\/em>, meaning according to the measure of Aviut<\/em>contained in the Reshimo<\/em> that remained in the Masach<\/em>, being Behina <\/em>Aleph<\/em>, as the Rav wrote concerning Partzuf <\/em>AB<\/em> (Part 5, item 6 and Ohr Pnimi <\/em>there). However, the Reshimo <\/em>de <\/em>Behina Dalet <\/em>is also incorporated in the Masach <\/em>that remained in the Kelim<\/em> below Tabur <\/em>de <\/em>Galgalta de <\/em>AK<\/em> after the Histalkut Nekudot <\/em>SAG<\/em> from within them.<\/p>\n\n\n\n

Thus, since the Masach <\/em>is primarily Behina <\/em>Aleph<\/em> and Behina Dalet <\/em>is subordinate to it, and is not at all from its Behina<\/em>, it is therefore drawn with it to the Nikvey Eynaim<\/em>, which is Behina Aleph de <\/em>Rosh<\/em>. For that reason the Zivug<\/em> was not made on Aviut <\/em>de <\/em>Behina Dalet<\/em>, extending Komat <\/em>Keter<\/em>, but only on Behina <\/em>Aleph<\/em>, extending Komat <\/em>ZA<\/em>.<\/p>\n\n\n\n

8. With all that is explained above, you will see that the Tikkunim<\/em> depend primarily on MA<\/em> and BON<\/em>, standing from Tabur<\/em> of every Partzuf <\/em>downward. This is so because that is the place of the Din<\/em> and lack of every Partzuf<\/em>, as in the Tabur<\/em> of the first Partzuf de <\/em>AK<\/em> (see items 1, 2), and in all the Partzufim<\/em> through the end of Assiya<\/em>.<\/p>\n\n\n\n

Also, every Partzuf <\/em>Tachton <\/em>comes only to fulfill and complement the place of this lack in the Elyon<\/em>, because of the rejection and detainment force, found in the Masach <\/em>of that Tabur<\/em> on the Ohr Elyon<\/em>. It is as he writes above, that any Tachton <\/em>uncovers a part of that Ohr<\/em> which was rejected by the Masach de <\/em>Tabur <\/em>de <\/em>Elyon<\/em>.<\/p>\n\n\n\n

Thus, the more the Partzufim<\/em> and Neshamot<\/em> increase, the more that Gevul<\/em> from Tabur<\/em> down will expand, broaden and become fit for the reception of the Ohr Elyon<\/em>. Finally, the comprehensive Ohr Makif<\/em>, called Ohr Makif de <\/em>Ein Sof<\/em>, will appear, and then there will be the Gmar Tikun<\/em>.<\/p>\n\n\n\n

Hence, the Tikkunim<\/em> depend primarily only on the Partzufim <\/em>MA<\/em> and BON<\/em> that stand from Tabur<\/em>down. Remember that, as this is an elementary concept in the entire scope of the wisdom.<\/p>\n\n\n\n

Thus, this Olam <\/em>ha <\/em>Nekudim <\/em>that the Rav deals with here, is the first MA<\/em> and BON<\/em> that appeared in the Olamot<\/em>. It is cold merely BON<\/em>, because there are no remains of it for Olamot <\/em>ABYA<\/em>, but only the Behinat <\/em>Nekeva<\/em>, called BON<\/em>. This is because the Zachar<\/em> that extends the Mochin<\/em>, meaning the GAR<\/em>, is called MA<\/em>, and the Nekeva<\/em> that receives the Mochin <\/em>is called BON<\/em>.<\/p>\n\n\n\n

9. Now we shall come the actual words of the Rav. We shall begin by explaining the matter of the Kelim<\/em> of Partzuf Nekudim<\/em>. The Rav says (Part 6, item 19) that the Kelim<\/em> came out by the Histaklut <\/em>Eynaim <\/em>in AHP<\/em>.<\/p>\n\n\n\n

We must understand why the emergence of the Kelim <\/em>de <\/em>Nekudim <\/em>is different from the other Partzufim<\/em>. It is known that Malchut de <\/em>Rosh<\/em> expands from her and within her into ten Kelim<\/em> from above downward in the entire measure that her Ohr Hozer <\/em>clothed the Eser <\/em>Sefirot <\/em>de <\/em>Rosh<\/em>.<\/p>\n\n\n\n

Accordingly, Malchut de <\/em>Eynaim <\/em>should expand as Kelim<\/em> from Nikvey Eynaim <\/em>down to the extent that she clothed from Nikvey Eynaim <\/em>up. Hence, there should have been a Histaklut<\/em> in the Nikvey Eynaim<\/em>, not in the AHP<\/em>.<\/p>\n\n\n\n

Indeed, there is a profound matter here. We have learned in item 7 that the lower Hey<\/em>, being Behina Dalet<\/em>, rose to Nikvey Eynaim<\/em>, which is Behina <\/em>Aleph<\/em>. However, there was still no Zivug<\/em> on Behina Dalet<\/em>, but on the Reshimo <\/em>de <\/em>Behina Bet de <\/em>Hitlabshut<\/em>, called Awzen<\/em>, Behinat <\/em>Zachar<\/em>, and on the Reshimo <\/em>de <\/em>Behina <\/em>Aleph <\/em>de <\/em>Hamshacha<\/em>, called Hotem <\/em>Peh<\/em> (see elaborately Ohr Pnimi <\/em>item 44).<\/p>\n\n\n\n

Thus, it turns out that the Kelim <\/em>de <\/em>Nekudim <\/em>do not have anything of Behinat<\/em> lower Hey<\/em>, namely Behina Dalet<\/em>. This is because the lower Hey<\/em> remained in the Nikvey Eynaim <\/em>and her Behina<\/em> did not expand downward.<\/p>\n\n\n\n

We might therefore ask: \u201cHow were GAR <\/em>de <\/em>Nekudim <\/em>divided into two Roshim<\/em>, GE<\/em>, being Keter<\/em>, and AHP<\/em>, being HB<\/em>, as it is known that the Lower Hey<\/em> is in the Eynaim<\/em> and the YHV<\/em> in AHP<\/em>?\u201d<\/p>\n\n\n\n

We must remember that after the Reshimot <\/em>rose to Zivug<\/em> in the Nikvey Eynaim de <\/em>Rosh <\/em>SAG<\/em>, they were incorporated in the Zivug <\/em>de <\/em>Rosh<\/em>, and their Aviut<\/em> was renewed. Then they instantaneously descended from there to their appropriate place in the Guf<\/em>, namely Tabur<\/em>.<\/p>\n\n\n\n

Then the Ohr Elyon <\/em>descended once more on the Masach <\/em>and its Reshimot <\/em>in Zivug <\/em>de <\/em>Hakaa<\/em>, eliciting Eser <\/em>Sefirot <\/em>de <\/em>Guf<\/em> as in all the Partzufim<\/em>. Hence, the Lower Hey<\/em> became incorporated once more in the Masach <\/em>at the place of the Tabur<\/em>, and the AHP<\/em> descended outwardly once more as in the Rosh<\/em>.<\/p>\n\n\n\n

Similarly in GAR <\/em>de <\/em>Nekudim <\/em>themselves, after they divide into GE<\/em> and AHP<\/em>, the Lower Hey<\/em> is found in the Eynaim <\/em>once more. However, from the Eynaim <\/em>down the Lower Hey<\/em> does not expand whatsoever, because the Histaklut<\/em>, namely the Zivug<\/em>, is not done in Behina Dalet<\/em>, meaning the Lower Hey<\/em>, but in Behina Bet <\/em>and Behina <\/em>Aleph<\/em>, being the AHP<\/em>. Thus we see that the Kelim <\/em>de <\/em>Nekudim <\/em>are only from Behina Bet <\/em>and Behina <\/em>Aleph<\/em>, and have nothing of Behina Dalet <\/em>even though Malchut de <\/em>Rosh<\/em> is incorporated of the Lower Hey<\/em>.<\/p>\n\n\n\n

Thus, you can see, regarding the matter of the association of Midat ha <\/em>Rachamim <\/em>with Din<\/em>, which are the connection of the two Heyin<\/em>: the First Hey<\/em> and the Lower Hey<\/em>, that association remains fixed and existing in Nikvey Eynaim<\/em>. It is not so in Behinat <\/em>AHP<\/em>, which came out, because in the AHP<\/em> that came out there is only Behinat <\/em>Vav<\/em>, which is only the Masach <\/em>of the First Hey<\/em>. This was so because Behinat<\/em>Lower Hey<\/em> did not extend to them from the Nikvey Eynaim<\/em>.<\/p>\n\n\n\n

Now you can understand the matter of the two kinds of NHY<\/em> that illuminated in HB <\/em>de <\/em>Nekudim<\/em>, which are NHY <\/em>de <\/em>Keter<\/em> and NHY <\/em>de <\/em>AK<\/em>, meaning Yesod <\/em>de <\/em>AK<\/em> (Part 6, item 16). Also, the matter of the Daat <\/em>de <\/em>Elyon<\/em> in GAR <\/em>de <\/em>Nekudim<\/em> (Part 6, item 26), and the issue of the Daat <\/em>de <\/em>Tachton<\/em>, which is the Rosh<\/em> of the ZAT<\/em> and the first Melech <\/em>de <\/em>Nekudim<\/em>, to be brought below in Part 7.<\/p>\n\n\n\n

10. In order to understand that we must have thorough knowledge about the emergence of the seven lower Sefirot<\/em> through the connection of the lower Hey<\/em> in the Nikvey Eynaim<\/em>.<\/p>\n\n\n\n

Know, that this Lower Hey<\/em> made four steps before coming to her place in the lower seven of Nikvey Eynaim<\/em>.<\/p>\n\n\n\n

First she came to the Nikvey Eynaim <\/em>as Holam<\/em>, meaning after her descent from her Hitkalelut <\/em>in Rosh <\/em>de <\/em>SAG<\/em> to her place in Tabur <\/em>de <\/em>AK<\/em>. Histaklut <\/em>Aleph<\/em> took place on her double Masach <\/em>and Eser <\/em>Sefirot <\/em>came out from Tabur<\/em> up to the Chazeh<\/em>, called Rosh <\/em>ha <\/em>Aleph<\/em>, or YESHSUT<\/em>. In that place the lower Hey<\/em> in the Masach <\/em>is in Behinat <\/em>Holam<\/em> above Otiot <\/em>YHV<\/em>, called GAR <\/em>de <\/em>Nekudim<\/em>. This is the first step.<\/p>\n\n\n\n

After that, she expanded from Tabur<\/em> down to Behinat <\/em>Guf<\/em> from the Behinat <\/em>AHP<\/em> that come out from the Rosh<\/em>. These AHP<\/em> are the GAR <\/em>de <\/em>Nekudim<\/em>. It is known that they are also considered Behinat <\/em>Rosh<\/em> in and of themselves, in complete Eser <\/em>Sefirot<\/em>, which also divide into Galgalta <\/em>and Eynaim <\/em>and AHP<\/em> (see Ohr Pnimi <\/em>item 48). GE<\/em> is the Keter <\/em>de <\/em>Nekudim <\/em>and AHP<\/em> are the HB <\/em>de <\/em>Nekudim<\/em>.<\/p>\n\n\n\n

After that the lower Hey<\/em> comes once more in the Nikvey Eynaim<\/em>, meaning in Masach de <\/em>Kli <\/em>de <\/em>Keter<\/em>, called Yesod <\/em>de <\/em>Keter<\/em>, or NHY <\/em>de <\/em>Keter<\/em>. This is because the place of the Zivug<\/em> is called Yesod<\/em>, or NHY<\/em>, and here the lower Hey<\/em> is called \u201cthe point of Kamatz<\/em>\u201d, meaning Rakia<\/em> and Nitzotz<\/em>, or a Kav<\/em> and a Nekuda<\/em> below it. This is the second step.<\/p>\n\n\n\n

Here is where it is most noticed that the lower Hey<\/em> is above, in the Eynaim<\/em>, and YHV<\/em> are below, in the AHP<\/em>. This means that these AHP<\/em> have nothing of the lower Hey<\/em>, connected in the Nikvey Eynaim<\/em>, because the Zivug<\/em> and the Histaklut<\/em> were made only in the AHP<\/em>, being only Behinat<\/em> First Hey<\/em>. Thus, only Keter<\/em> carries the lower Hey<\/em> inside it, but the HB<\/em> are clean from the lower Hey<\/em>.<\/p>\n\n\n\n

11. The difference between Behinat <\/em>Holam<\/em> and Behinat <\/em>Kamatz <\/em>is that the point of Holam<\/em> (being the lower Hey<\/em> incorporated in the Masach <\/em>de <\/em>Rosh <\/em>ha <\/em>Aleph<\/em> that stands at the place of Tabur<\/em>) remains permanently there. She does not move from there because the first Rosh<\/em> is not considered Behinat <\/em>Nekudim <\/em>whatsoever (Ohr Pnimi <\/em>item 20).<\/p>\n\n\n\n

However, there are ascents and descents in the point of Kamatz<\/em>, which is the Behinat<\/em> lower Hey<\/em>incorporated in Keter<\/em> of Nekudim<\/em>. This is because during the Zivug <\/em>AB <\/em>SAG<\/em> this lower Hey<\/em> is found to be descending from the Nikvey Eynaim <\/em>to the place of Peh<\/em>, meaning below the Otiot <\/em>YHV<\/em>, when HB <\/em>de <\/em>Nekudim <\/em>return to Behinat <\/em>Rosh<\/em>.<\/p>\n\n\n\n

This is because these HB <\/em>de <\/em>Nekudim <\/em>were not rejected from the Rosh<\/em> to Behinat <\/em>Guf<\/em>, but only because of the lower Hey<\/em> that came in the Nikvey Eynaim<\/em>, meaning NHY <\/em>de <\/em>Keter<\/em>, where she was like the Holam<\/em> above the Otiot <\/em>YHV<\/em>. Hence, the Otiot <\/em>YHV<\/em>, which are HB <\/em>de <\/em>Nekudim<\/em> came out to Behinat <\/em>Guf<\/em>.<\/p>\n\n\n\n

Now, however, when the lower Hey<\/em> descended from there below the Otiot <\/em>YHV<\/em>, meaning as a point of Kamatz<\/em>, whose conduct is to come under the Otiot<\/em>, the HB<\/em> return once more and join the Keter<\/em> to Behinat <\/em>Rosh<\/em>.<\/p>\n\n\n\n

This matter is considered as Netzah<\/em>, Hod<\/em>, Yesod <\/em>de <\/em>Keter<\/em> having clothed inside Hochma <\/em>and Bina<\/em>, and became a Mochin <\/em>for them. It means that it brought them back to Behinat <\/em>GAR<\/em> and Rosh<\/em>. This is because when NHY <\/em>de <\/em>Keter<\/em> were above them, they were rejected from the Rosh<\/em> and became Behinat <\/em>Guf<\/em>. Now, however, that NHY <\/em>de <\/em>Keter<\/em> have stretched and the lower Hey<\/em> in them descended under their Otiot<\/em>, they acquired the Behinat <\/em>GAR<\/em> once more. This is why it is called Hitlabshut <\/em>for Mochin<\/em>. This is the third step of the lower Hey<\/em>, since she descended under the Otiot<\/em>.<\/p>\n\n\n\n

12. Now you can see what is always brought in the Rav\u2019s words, that Yesod <\/em>de <\/em>Elyon<\/em> is Daat<\/em> to the Tachton<\/em>, as here is where it is rooted. When NHY <\/em>de <\/em>Keter<\/em> are above HB<\/em> like the Holam<\/em> above the Otiot<\/em>, these YHV <\/em>de <\/em>HB<\/em> are considered Behinat <\/em>HGT<\/em>, meaning a Guf<\/em> where Yod<\/em> is Hesed<\/em>, Hey<\/em> is Gevura<\/em>, and Vav<\/em> is Tifferet<\/em>.<\/p>\n\n\n\n

However, after NHY <\/em>de <\/em>Keter<\/em> stretched and clothed in the HB<\/em> as Kamatz <\/em>under Otiot <\/em>YHV<\/em>, and the HB<\/em>returned to the Rosh<\/em>, the YHV<\/em> have now become Behinat <\/em>Hochma<\/em>, Bina<\/em>, Daat<\/em> in the Rosh<\/em>. The Yod<\/em>became Hochma<\/em>, the Hey<\/em>, Bina<\/em>, and the Vav<\/em>, Daat<\/em>.<\/p>\n\n\n\n

Thus, it is considered that Netzah de <\/em>Keter<\/em> raised Hesed <\/em>de <\/em>HB<\/em> to Hochma <\/em>by clothing in them, the Hod <\/em>de <\/em>Keter<\/em> raised Gevura <\/em>to the degree of Bina<\/em>, and the Yesod <\/em>de <\/em>Keter<\/em> raised the Tifferet de <\/em>HB<\/em> to the degree of Daat<\/em>. You find that through Hitlabshut Yesod <\/em>de <\/em>Keter<\/em> in Tifferet de <\/em>HB<\/em>, the Tifferet <\/em>became Sefirat <\/em>Daat<\/em>. This is the meaning of Yesod<\/em> becoming Daat<\/em> through Hitlabshut <\/em>in the Tachton<\/em>.<\/p>\n\n\n\n

You should know that there are two Behinot<\/em> of Daat<\/em>: Daat <\/em>de <\/em>Elyon<\/em>, and Daat <\/em>de <\/em>Tachton<\/em>. This is because the Tifferet de <\/em>HB<\/em> that has not become Behinat <\/em>Daat <\/em>de <\/em>HB<\/em> is called Daat <\/em>de <\/em>Elyon<\/em>, since these Kelim <\/em>de <\/em>HB<\/em> have nothing of the lower Hey<\/em>, but only from Behinat<\/em> First Hey <\/em>(Histaklut Pnimit <\/em>here, item 9).<\/p>\n\n\n\n

For that reason it has no connection with the ZON<\/em>, which are mixed with the lower Hey <\/em>(Histaklut Pnimit <\/em>here, item 6). Know, that this Daat<\/em> that shines in the Kelim<\/em> that have Hitkalelut <\/em>with the lower Hey<\/em>, is called Daat <\/em>Tachton<\/em>.<\/p>\n\n\n\n

13. Thus we have clarified that the Zivug<\/em> and Hitlabshut <\/em>NHY <\/em>de <\/em>Keter<\/em> in HB <\/em>de <\/em>Nekudim <\/em>is useful only to HB<\/em>, since it returned them to Behinat <\/em>Rosh<\/em>. However, for the ZAT <\/em>de <\/em>Nekudim<\/em>, these GAR<\/em> do not illuminate at all because of the lower Hey<\/em> in the Peh <\/em>de <\/em>Nekudim<\/em>. These GAR<\/em> cannot shine to her because they are not incorporated with her at all. Therefore, we need a second Zivug<\/em> for GAR<\/em> to shine for ZAT<\/em> as well, and this is the Zivug<\/em> of NHY <\/em>de <\/em>AK<\/em> to HB <\/em>de <\/em>Nekudim<\/em>. From this Zivug<\/em> the ZAT<\/em>extend with the Daat <\/em>Tachton<\/em>, as will be explained.<\/p>\n\n\n\n

First we must thoroughly understand the matter of NHY <\/em>de <\/em>AK<\/em>. You already know that these NHY<\/em> are the Shoresh <\/em>of this whole connection of the two Heyin<\/em> and their ascent to Nikvey Eynaim<\/em>. First, the SAG<\/em> expanded to the Sium Raglin de <\/em>AK<\/em>, and clothed the Inner NHY <\/em>de <\/em>AK<\/em>, meaning the first Partzuf de <\/em>AK<\/em>.<\/p>\n\n\n\n

After that, Ohr <\/em>SAG<\/em>, being Behina <\/em>Bet<\/em>, mixed with the Behina Dalet <\/em>in the Inner NHY <\/em>de <\/em>AK<\/em>. Therefore, when the Masach <\/em>rose to Rosh <\/em>de <\/em>SAG<\/em> to be renewed in a new Zivug<\/em>, it raised with it the Reshimo <\/em>de <\/em>Behina Dalet<\/em>, which was incorporated in it. By that the lower Hey<\/em>, which is Behina Dalet<\/em>, rose to Nikvey Eynaim<\/em> (see Ohr Pnimi <\/em>item 6), and this ascent is called Tzimtzum <\/em>NHY <\/em>de <\/em>AK<\/em>.<\/p>\n\n\n\n

The Zivug<\/em> made in the Nikvey Eynaim <\/em>took Bina<\/em> and ZON<\/em> of each degree out, AHP <\/em>de <\/em>Rosh<\/em> became the Guf<\/em>, and HGT<\/em>, Bina<\/em> and ZON <\/em>de <\/em>Guf<\/em> became NHY<\/em>. Bina<\/em> and ZON <\/em>de <\/em>NHY<\/em> departed from the Atzilut<\/em> of the Partzuf<\/em> completely, meaning to Behinat<\/em> Separated BYA<\/em>. For that reason Partzuf <\/em>SAG <\/em>de <\/em>AK<\/em> ended in the place of Tabur <\/em>de <\/em>AK<\/em>, and the Parsa<\/em> was stretched below it (see Ohr Pnimi <\/em>item 6).<\/p>\n\n\n\n

14. We must thoroughly understand what the Rav has written above (Part 6, items 11, 12), that the Tzimtzum <\/em>and Parsa<\/em> are two separate matters. This is because Tzimtzum <\/em>NHY <\/em>de <\/em>AK<\/em> was to diminish the Ohr<\/em> for the purpose of Nekudim<\/em>, and the Tikun<\/em> of the Parsa<\/em> is not for Olam <\/em>ha <\/em>Nekudim <\/em>itself, which is Olam <\/em>ha <\/em>Atzilut<\/em>, but for Olam <\/em>Beria<\/em> below it.<\/p>\n\n\n\n

This means that here is the beginning and the Shoresh <\/em>of the three Olamot <\/em>Beria<\/em>, Yetzira<\/em>, Assiya<\/em>, called \u201cSeparated Olamot<\/em>\u201d. This is done by Tzimtzum <\/em>NHY <\/em>de <\/em>AK<\/em>, where the Reshimot <\/em>rose from the two Heyin<\/em>: the First Hey<\/em>, and the lower Hey<\/em>. They connected in NHY <\/em>de <\/em>AK<\/em> and came in Nikvey Eynaim<\/em>, and from this Zivug<\/em> came the core of the Eser <\/em>Sefirot <\/em>de <\/em>Nekudim<\/em>, as lower Hey<\/em> in the Eynaim <\/em>and YHV<\/em> in the AHP<\/em>.<\/p>\n\n\n\n

It is known that the Reshimot de <\/em>ZON<\/em> that came from NHY <\/em>de <\/em>AK<\/em> returned to their place below Tabur<\/em>like the GAR <\/em>de <\/em>Nekudim<\/em>, meaning also through the division of the degree, where Bina<\/em> and ZON<\/em>departed from the degree. It turns out that that Ohr <\/em>de <\/em>ZON<\/em> that returned to its place after the Zivug <\/em>de <\/em>Nikvey Eynaim <\/em>in Rosh <\/em>de <\/em>SAG<\/em>, did not fill the entire Eser <\/em>Sefirot <\/em>from Tabur <\/em>de <\/em>AK <\/em>ha <\/em>Pnimi<\/em>down, but only the Keter<\/em> and Hochma <\/em>in it. Bina<\/em>, ZA<\/em> and Malchut <\/em>in it went completely out of Atzilut <\/em>and became the Behinat<\/em> three Olamot <\/em>Beria<\/em>, Yetzira<\/em>, Assiya<\/em>, and all this was done through Tzimtzum <\/em>NHY <\/em>de <\/em>AK<\/em>.<\/p>\n\n\n\n

However, the Parsa<\/em> is a special Tikun<\/em> for the purpose of Beria<\/em>, meaning for the purpose of the three Separated Olamot<\/em> that separated from Ohr <\/em>Atzilut <\/em>because of the division of the degree. However, they are all named after Bina<\/em>, meaning Olam <\/em>Beria<\/em>, because this is the highest Sefira<\/em>.<\/p>\n\n\n\n

This matter of the Tikun<\/em> is truly a profound matter, since in fact, the Parsa<\/em> too is a division of the degree on the Nikvey Eynaim <\/em>that extends from Tzimtzum <\/em>NHY<\/em>. However, there is a matter of \u201cdraws from above and gives below\u201d in it, as the Rav brought from the Zohar (Part 6, item 9).<\/p>\n\n\n\n

It means that there is a matter of ascent and descent in it. On the one hand, it is the Rakia<\/em> that separates between the Male Mayim <\/em>Elyonim<\/em>, and the Female Mayim <\/em>Tachtonim<\/em>. This is done by force of the division of each degree, bringing Bina<\/em> and ZON<\/em> outside, turning Keter<\/em> and Hochma <\/em>of the degree into Male Mayim <\/em>Elyonim<\/em>. Bina<\/em> and ZON<\/em> of the degree were separated and departed as Female Mayim <\/em>Tachtonim<\/em>, which is the reason that Parsa<\/em> is called a \u201cSeparating Rakia<\/em>\u201d.<\/p>\n\n\n\n

On the other hand, there is a matter of drawing from above and giving below in her, meaning by the Zivug <\/em>Elyon <\/em>de <\/em>AB <\/em>SAG<\/em>, the lower Hey<\/em> descends from the Eynaim <\/em>to the place of Peh <\/em>de <\/em>Rosh<\/em>, and then the Parsa<\/em> splits. It means that the difference between Keter<\/em> and Hochma<\/em>, to Bina<\/em> and ZON<\/em>, is canceled because they return to their degree as before (see Ohr Pnimi <\/em>item 12).<\/p>\n\n\n\n

15. This Tikun<\/em> of the return of Bina<\/em> and ZON<\/em> to the degree is named only after Parsa<\/em>. However, this was done only because of the Zivug <\/em>de <\/em>AB<\/em> and SAG<\/em>, and how would Parsa<\/em> help in that, to merit this Tikun<\/em> being named after it?<\/p>\n\n\n\n

The thing is that anything that manifests does not change after its emanation. Hence, after the lower Hey<\/em> came in the Nikvey Eynaim <\/em>once, she never descends from there again. Thus, a second Rosh<\/em> was erected for the matter of the ascent and the descent of the lower Hey<\/em> from the Nikvey Eynaim<\/em>, which receives from the first Rosh<\/em>.<\/p>\n\n\n\n

Thus, the lower Hey<\/em> in the Nikvey Eynaim <\/em>of the second Rosh<\/em> is in Behinat<\/em> ascending and descending. Also, that difference in the Nikvey Eynaim <\/em>of the second Rosh<\/em> between the Keter<\/em> and Hochma <\/em>in it and the Bina<\/em> and ZON<\/em> in it is called the Tikun<\/em> of the Parsa<\/em>, since it is in Behinat<\/em>ascending and descending. This is so because only it is corrected in this way, for the lower Hey<\/em> to descend to her place to Assiya<\/em> and brings back the Bina<\/em> and ZON<\/em> that departed from all the degrees.<\/p>\n\n\n\n

However, the difference that was made in the Nikvey Eynaim <\/em>of the first Rosh<\/em>, called YESHSUT<\/em>, is never canceled with respect to the Bina<\/em> and ZON<\/em> that departed from it. This is because there it is considered the beginning of Atzilut<\/em>, which is not subject to change.<\/p>\n\n\n\n

Besides the above there is yet another special Tikun<\/em> in Parsa<\/em>: it hides and conceals the force of the lower Hey<\/em> in the Nikvey Eynaim <\/em>of the first Rosh<\/em>, so it does not bestow below when the AHP<\/em> return to the Rosh<\/em>. Had it not poured down to the second Rosh<\/em>, the lower Hey<\/em> of the second Rosh<\/em> would have been unable to descend from the Nikvey Eynaim <\/em>to Peh<\/em>. This is because the force of the Elyon<\/em> always dominates its Tachton<\/em>. However, the Parsa<\/em> conceals it, and its power is not dispensed below at that time, and remember that.<\/p>\n\n\n\n

From the above you will understand the differentiation between HaVaYaH de <\/em>AB<\/em> and HaVaYaH de <\/em>SAG<\/em>. As HaVaYaH de <\/em>AB<\/em> is fulfilled with Yodin<\/em>, so HaVaYaH de <\/em>SAG<\/em> is fulfilled with Yodin<\/em>. The only difference between them is in the fulfillment inside the Vav<\/em>: the filling of the Vav <\/em>de <\/em>HaVaYaH de <\/em>SAG<\/em>is with Aleph<\/em>.<\/p>\n\n\n\n

This is so because the meaning of the Tzura<\/em> of the Aleph<\/em> is explained regarding the Tikun<\/em> of the Parsa<\/em>: its Tzura<\/em> consists of two Yodin<\/em>, an upper Yod<\/em> and a lower Yod<\/em>, with an inclined Kav<\/em>, which is the Parsa<\/em>, diagonally separating between them. This implies the division of the degree that occurred because of Tzimtzum <\/em>NHY<\/em> and the ascent to the Nikvey Eynaim<\/em>. The upper Yod<\/em> is Behinat <\/em>Keter<\/em> and Hochma <\/em>of the degree from Nikvey Eynaim <\/em>up, called Male Mayim <\/em>Elyonim<\/em>.<\/p>\n\n\n\n

The lower Yod<\/em> is the Bina<\/em> and ZON<\/em> of the degree from Nikvey Eynaim <\/em>down, which departed from it, called Female Mayim <\/em>Tachtonim<\/em>. The Parsa<\/em> between these Yodin<\/em> is the Rakia<\/em> that separates between waters and waters. This matter is discerned as the association of Midat ha <\/em>Rachamim <\/em>with Din<\/em>, which is the first beginning of the Olamot<\/em>. Hence the Aleph<\/em> is the Rosh<\/em> and the beginning of the twenty-two Otiot<\/em> from which the Olamot<\/em> were created.<\/p>\n\n\n\n

16. It has been clarified that the Tikun<\/em> of the Parsa<\/em> is not in the first Rosh<\/em>, which is YESHSUT <\/em>from the Tabur<\/em> up, but in the second Rosh<\/em>, which is from Tabur<\/em> down. In the Pnimiut <\/em>they are NHY <\/em>de <\/em>AK<\/em>, and in Hitzoniut <\/em>they are the GAR <\/em>de <\/em>Nekudim<\/em>, the place of MA<\/em> and BON <\/em>de <\/em>AK<\/em>, which the Vav<\/em> of the Name HaVaYaH <\/em>implies.<\/p>\n\n\n\n

Hence, in the YH <\/em>de <\/em>HaVaYaH de <\/em>SAG<\/em>, which are from Tabur<\/em> up, there is no issue of Parsa<\/em> and lower Hey<\/em> there. They are equal to Partzuf <\/em>AB<\/em>, filled with Yodin<\/em> equally with Partzuf <\/em>AB<\/em>. However, the Vav <\/em>de <\/em>HaVaYaH de <\/em>SAG<\/em> from Tabur<\/em> down is filled with Aleph<\/em>, for there is the place of the Tikun<\/em> of the Parsa<\/em> and the division to Mayim <\/em>Elyonim <\/em>and Mayim <\/em>Tachtonim<\/em>.<\/p>\n\n\n\n

Know, that because of that, HaVaYaH de <\/em>MA<\/em> is found to be filling all four Otiot<\/em> with filling of Alephin<\/em>. This is because it was primarily emanated in the form of the Parsa<\/em> and the association of the lower Hey <\/em>(Histaklut Pnimit <\/em>here, item 6). However, in HaVaYaH <\/em>de <\/em>AB<\/em> there is no fulfillment with Aleph<\/em>whatsoever, because the entire differentiation between AB<\/em> and SAG<\/em> refers to the association with the lower Hey<\/em> performed in Partzuf <\/em>SAG<\/em>, not in Partzuf <\/em>AB<\/em>. Even in the SAG<\/em> the connection is unapparent, but only from Tabur<\/em> down in its ZA<\/em>, and not from the Tabur<\/em> up.<\/p>\n\n\n\n

17. Now you can understand the matter of the Zivug <\/em>de <\/em>AB<\/em> and SAG<\/em> by which the lower Hey<\/em>descends from the Nikvey Eynaim <\/em>and returns to her place as in the beginning. You already know that the Rosh<\/em> of the SAG<\/em> clothes the HGT <\/em>de <\/em>AB<\/em> from Chazeh de <\/em>AB<\/em> to its Peh<\/em>, since it is its Behinat <\/em>Hitpashtut <\/em>Bet<\/em>, as written in the previous parts.<\/p>\n\n\n\n

After the AB<\/em> dispenses its Orot<\/em> to the SAG<\/em>, and since the Ohr <\/em>de <\/em>AB<\/em> hasn\u2019t any Behinat<\/em> lower Hey<\/em> in the Eynaim<\/em>. Hence, when Orot <\/em>AB<\/em> come in SAG<\/em>, they lower the lower Hey<\/em> in the Nikvey Eynaim de <\/em>SAG<\/em> to the place of the Peh<\/em> too, being her real place, as she is in AB<\/em>.<\/p>\n\n\n\n

Below, in Olam <\/em>ha <\/em>Tikun<\/em>, this Zivug<\/em> is performed by the ascent of MAN<\/em> from the Tachtonim<\/em>. Here, however, there is still no conduct of raising MAN<\/em>, but the Zivug<\/em> is done by itself, namely by SAG\u2019s<\/em>suction of sufficient amount of Orot <\/em>de <\/em>AB<\/em>. These Orot<\/em> lower the lower Hey<\/em> to her real place.<\/p>\n\n\n\n

18. After the above-mentioned Zivug <\/em>de <\/em>AB <\/em>SAG<\/em> is performed, two operations occur: one in Pnimiut AK<\/em>, meaning the inner ZON<\/em> from its Tabur<\/em> down, and one in Hitzoniut AK<\/em>, meaning in GAR <\/em>de <\/em>Nekudim <\/em>clothing without, from Tabur<\/em> down. This is because in Hitzoniut <\/em>AK<\/em>, the Keter <\/em>de <\/em>Nekudim <\/em>lowers its NHY<\/em> and clothes them to Mochin <\/em>in Hochma <\/em>and Bina <\/em>de <\/em>Nekudim<\/em>.<\/p>\n\n\n\n

It means that it lowers the lower Hey<\/em> from its Nikvey Eynaim<\/em>, separating it from the HB <\/em>de <\/em>Nekudim<\/em>, which took them out to Behinat <\/em>Guf<\/em>. Now it lowered the lower Hey<\/em> to her real place, to Peh <\/em>de <\/em>Nekudim<\/em>, as a Kamatz <\/em>under the Otiot <\/em>YHV<\/em> (see Histaklut Pnimit <\/em>here, item 12), and the YHV<\/em> that were as HGT<\/em> returned and became Behinat <\/em>HBD<\/em>, meaning Behinat <\/em>GAR<\/em> and Rosh<\/em>.<\/p>\n\n\n\n

However, this is enough only for Behinat <\/em>HB <\/em>de <\/em>Nekudim <\/em>themselves, but no He\u2019arah<\/em> extends to ZAT <\/em>de <\/em>Nekudim<\/em> any longer, because these HB<\/em> have nothing of Behinat<\/em> lower Hey<\/em>. Hence, they have no connection to the ZON<\/em> that are incorporated of the lower Hey<\/em>, as he wrote there in item 12, and item 9 here.<\/p>\n\n\n\n

The second act extended from the above-mentioned Zivug <\/em>de <\/em>AB<\/em> and SAG<\/em> to the inner ZON <\/em>de <\/em>AK<\/em>below its Tabur<\/em>. This is because this Ohr<\/em> descended and fissured that Parsa<\/em> in Pnimiut de <\/em>AK<\/em> that separates the inner ZON<\/em> and brings them outside the Atzilut <\/em>of SAG<\/em>. Now it is canceled and Ohr <\/em>SAG<\/em>returns and expands to the inner ZON<\/em> as before the Tzimtzum <\/em>NHY<\/em>, meaning through Sium Raglin de <\/em>AK<\/em>.<\/p>\n\n\n\n

This is so because then Bina<\/em> and ZA<\/em> and Malchut <\/em>too, which came outside NHY <\/em>de <\/em>AK<\/em>, and became the three Olamot <\/em>Beria <\/em>Yetzira Assiya<\/em>, have now returned to Behinat <\/em>Atzilut<\/em>, meaning NHY <\/em>de <\/em>AK<\/em>, as in the beginning. Now you can understand the Rav\u2019s words above, who says that the Parsa<\/em> is a Tikun<\/em>for the purpose of Beria<\/em>, mentioned in item 14. It is so because through the Tikun<\/em> of ascent and descent in the Parsa<\/em>, Beria <\/em>Yetzira <\/em>and Assiya <\/em>were returned to NHY <\/em>de <\/em>AK<\/em>, returned to Behinat <\/em>Atzilut<\/em>.<\/p>\n\n\n\n

19. Since GAR <\/em>de <\/em>Nekudim <\/em>clothe NHY <\/em>de <\/em>AK<\/em>, here too there is a Zivug<\/em> of NHY <\/em>de <\/em>AK<\/em> with the HB <\/em>de <\/em>Nekudim<\/em>, as in AB<\/em> and SAG<\/em>. It dispenses them the Ohr<\/em> of the Melafom<\/em>, being the Vav<\/em> with the Nekuda<\/em>, which means that it is Behinat<\/em> lower Hey<\/em> that shines inside the Otiot <\/em>de <\/em>YHV<\/em>. The lower Hey<\/em>is called Nekuda<\/em> and Behinat <\/em>Peh <\/em>de <\/em>Nekudim <\/em>is the Vav<\/em>, which the Nekuda<\/em> comes inside the Vav<\/em>, incorporated in the Vav<\/em> of the HB<\/em>.<\/p>\n\n\n\n

Before they received the Melafom<\/em> from NHY <\/em>de <\/em>AK<\/em>, they could not dispense ZAT<\/em> anything because they were not mingled with the lower Hey<\/em> (see item 9). This is because the lower Hey<\/em> remained in the Nikvey Eynaim<\/em>, meaning NHY <\/em>de <\/em>Keter<\/em> of the Nekudim<\/em> and YHV<\/em>, meaning that the lower Hey<\/em>descended to HB<\/em>, being AHP<\/em> to the Keter<\/em>.<\/p>\n\n\n\n

However, now the Vav<\/em> of the YHV<\/em> received the lower Hey<\/em>, being the Nekuda<\/em> inside the Melafom<\/em>, from Yesod <\/em>de <\/em>AK<\/em>, and Hochma <\/em>and Bina<\/em> mingled with the lower Hey<\/em>. Also, HB<\/em> returned and mated on her, meaning extended Ohr Elyon <\/em>on that Masach<\/em> mixed with the lower Hey<\/em>, and extended Komat <\/em>Keter<\/em>. This Ohr<\/em> returned and poured also from above downward to the ZAT<\/em>, to Behinat <\/em>Guf<\/em>, as it is written in its place, in Part 7.<\/p>\n\n\n\n

This is the fourth step that the lower Hey<\/em> made, meaning when she came inside the Otiot <\/em>de <\/em>YHV<\/em>, which are HB <\/em>de <\/em>Nekudim<\/em>, as a Nekuda<\/em> inside the Vav<\/em>. From here she can expand into the Guf <\/em>de <\/em>Nekudim<\/em>, called the \u201cseven lower Sefirot de <\/em>Nekudim<\/em>\u201d.<\/p>\n\n\n\n

Delve deep into the matter of these four steps that the lower Hey<\/em> made from the time of her connection with the First Hey<\/em> inside the Kelim<\/em> of the inner NHY <\/em>de <\/em>AK<\/em>, until she came inside the Otiot<\/em>, being the Kelim <\/em>de <\/em>HB <\/em>de <\/em>Nekudim<\/em>. From there she could come to her place, meaning ZAT <\/em>de <\/em>Nekudim<\/em>.<\/p>\n\n\n\n

This is because she made the first step from NHY <\/em>de <\/em>AK<\/em> to Nikvey Eynaim <\/em>as Holam<\/em>, and there are three degrees in this step: the first in Nikvey Eynaim de <\/em>Rosh <\/em>de <\/em>SAG<\/em>; the second, in Nikvey Eynaim <\/em>of YESHSUT<\/em>, being the place of the Tabur<\/em>; the third, in Nikvey Eynaim de <\/em>Keter <\/em>de <\/em>Nekudim<\/em>.<\/p>\n\n\n\n

In all of these, she was as Holam<\/em> above the Otiot <\/em>YHV<\/em>, meaning as lower Hey<\/em> in the Eynaim <\/em>and YHV<\/em>in the AHP<\/em>. In this Behina<\/em> there were the YHV<\/em>, which are the AHP<\/em>, completely clean from the lower Hey<\/em> (see item 10).<\/p>\n\n\n\n

She made the second step from the Nikvey Eynaim de <\/em>Keter <\/em>Nekudim <\/em>to Peh <\/em>de <\/em>Nekudim <\/em>as Kamatz <\/em>under the Otiot <\/em>de <\/em>YHV<\/em>. By that the HB<\/em> returned to Behinat <\/em>Rosh<\/em> because YHV<\/em> that were in Behinat <\/em>HGT<\/em> departed and came to Behinat <\/em>HBD <\/em>de <\/em>Rosh<\/em>. They are still clean of lower Hey<\/em> since she is below them as Kamatz<\/em>.<\/p>\n\n\n\n

She made the third step by the Zivug<\/em> of Yesod <\/em>de <\/em>AK<\/em>, at which time she came to receive inside the Kelim <\/em>de <\/em>HB<\/em>, meaning inside Otiot <\/em>YHV<\/em>. Through the Zivug <\/em>de <\/em>AVI<\/em> she descends to her place to ZON <\/em>de <\/em>Nekudim<\/em>, and this is the fourth step.<\/p>\n\n\n\n

Know, that this fourth step is called Psia le Bar<\/em> (stepping outside). It means that here she stepped outside of Atzilut<\/em> because the Kelim<\/em> of the seven lower Sefirot<\/em>, where the lower Hey<\/em> expanded, illuminate outside Atzilut <\/em>first by the force of the He\u2019arat <\/em>Yesod <\/em>de <\/em>AK<\/em> that returned the BYA<\/em> to Atzilut<\/em>.<\/p>\n\n\n\n

However, the ZAT<\/em> could not exist like that, and their BYA<\/em> returned, departed and were separated from Atzilut<\/em>. This is called \u201cthe breaking of the vessels\u201d, and for that reason this last step is called Psia le Bar<\/em>.<\/p>\n\n\n\n

We have explained two Psi’ot<\/em> (pl. for Psia<\/em>) in the Behinat <\/em>Holam<\/em> itself (item 10 above). This is because there is Behinat <\/em>Holam<\/em> that does not have Tikun<\/em> of the Parsa<\/em>, meaning it can expand under the Otiot<\/em>, which is the lower Hey<\/em> in the Nikvey Eynaim de <\/em>YESHSUT<\/em>. Also, there is Behinat <\/em>Holam<\/em>that does have the matter of ascent and descent, which is the lower Hey<\/em> in Nikvey Eynaim de <\/em>Keter <\/em>de <\/em>Nekudim<\/em>. We considered them two Psi’ot<\/em>, so there are five Psi’ot<\/em> here: four Psi’ot<\/em> until it comes inside the Kelim <\/em>de <\/em>HB<\/em>, and one Psia le Bar<\/em>.<\/p>\n\n\n\n

20. We must thoroughly understand the difference between the two Behinot<\/em> in the above-mentioned Holam<\/em>. The Behinat<\/em> lower Hey<\/em> in the Nikvey Eynaim <\/em>on the first Rosh<\/em> does not descend form her place any longer and the lower Hey<\/em> of the second Rosh<\/em>, which is the Keter <\/em>de <\/em>Nekudim<\/em>, descends below through the Zivug<\/em> of AB<\/em> and SAG<\/em>.<\/p>\n\n\n\n

The reason for it is that it\u2019s been explained above (here, item 15) that the primary Tikun<\/em> in Parsa<\/em> is to conceal and hide the force of the lower Hey<\/em> found in the Nikvey Eynaim de <\/em>Rosh <\/em>de <\/em>Elyon<\/em> when the lower Hey <\/em>de <\/em>Rosh <\/em>de <\/em>Tachton <\/em>descends to the place of the Peh<\/em>.<\/p>\n\n\n\n

The matter of this Tikun<\/em> will not be portrayed in the first Rosh<\/em> itself, since there, in the place of her first creation, the lower Hey<\/em> is in association with the First Hey<\/em>. Had she descended from there, she would have had no way of ascending any longer. Moreover, the whole issue of the Parsa<\/em> is nothing but an upshot of this lower Hey<\/em> that rose to Nikvey Eynaim <\/em>of the first Rosh<\/em>.<\/p>\n\n\n\n

Hence, she cannot descend from her place, as there is no one to conceal her force. However, after the Parsa<\/em> is born under the first Rosh<\/em>, and the AHP<\/em> that went outside the First Rosh<\/em> also divided into GE<\/em>and AHP<\/em> by themselves, it became possible for the First Hey<\/em> to descend from these Nikvey Eynaim <\/em>of that Rosh<\/em>.<\/p>\n\n\n\n

This is because the Parsa<\/em> conceals the First Hey<\/em> in the Nikvey Eynaim <\/em>of the first Rosh<\/em> in a way that the primary association of Midat ha <\/em>Rachamim <\/em>with Din<\/em>, is made in Nikvey Eynaim <\/em>of the First Rosh<\/em>into a fixed, existing Shoresh<\/em>. However, the Parsa<\/em> can conceal her force on occasion, not permanently. This act of association, meaning the above-mentioned ascent and descent is placed in the second Rosh<\/em>.<\/p>\n\n\n\n

21. You should also remember the need for two Behinot <\/em>Zivugim<\/em> made in Hochma <\/em>and Bina <\/em>de <\/em>Nekudim <\/em>that were explained above. They are: the matter of Hitlabshut <\/em>NHY <\/em>de <\/em>Keter <\/em>Nekudim <\/em>to Mochin <\/em>in HB<\/em>, and the matter of the He\u2019arat <\/em>Yesod <\/em>de <\/em>AK<\/em> of the point Shuruk <\/em>to HB <\/em>de <\/em>Nekudim<\/em>.<\/p>\n\n\n\n

This is because the Zivug <\/em>de <\/em>NHY <\/em>de <\/em>Keter<\/em> helped only HB<\/em>, meaning the Behinat <\/em>Rosh <\/em>de <\/em>Nekudim<\/em>, as by the descent of the lower Hey<\/em> to the place of the Peh<\/em>, the HB<\/em> returned to Behinat <\/em>Rosh<\/em>. However, that did not help at all to the Behinat <\/em>Guf <\/em>de <\/em>Nekudim<\/em>, being the seven lower Sefirot<\/em>, as it is written in item 10.<\/p>\n\n\n\n

Thus, the He\u2019arah<\/em> of the inner NHY <\/em>de <\/em>AK<\/em> was necessitated, being Behinat<\/em> lower Hey<\/em> in and of themselves (see Ohr Pnimi <\/em>item 7). After the HB<\/em> received the He\u2019arat<\/em> lower Hey<\/em> from Yesod<\/em>, as Vav<\/em>with the Nekuda<\/em> inside it, meaning the lower Hey<\/em>, because the Nekuda<\/em> came inside the Kelim <\/em>de <\/em>HB<\/em>, that Ohr<\/em> is the core of ZAT<\/em> that came to Bina <\/em>de <\/em>Nekudim<\/em>. She procreated them and they came down to their place.<\/p>\n\n\n\n

22. We must still clarify, that it is known that any Partzuf <\/em>Tachton <\/em>clothes its Elyon<\/em> from Peh <\/em>de <\/em>Rosh<\/em>down, as it is thoroughly written in the previous Partzufim <\/em>de <\/em>AK<\/em>. Thus, why doesn\u2019t that Partzuf de <\/em>Nekudim<\/em>, emanated from Partzuf <\/em>SAG<\/em>, clothe it whatsoever? After all, Keter <\/em>de <\/em>Nekudim <\/em>begins below the Sium<\/em> of the entire Partzuf de <\/em>SAG<\/em>, but it clothes the NHY<\/em> of the first Partzuf de <\/em>AK<\/em>, called Partzuf Galgalta de <\/em>AK<\/em>.<\/p>\n\n\n\n

We must also ask: what happens with the Reshimot de <\/em>Taamim <\/em>de <\/em>SAG<\/em> that remained after the Histalkut <\/em>of these Orot<\/em>? After all, all the Orot <\/em>de <\/em>Guf<\/em> depart and rise to their Maatzil<\/em> because of the Hizdakchut <\/em>of the Masach<\/em>.<\/p>\n\n\n\n

What is even more perplexing, where does the fulfillment to the Guf <\/em>de <\/em>SAG<\/em> from Tabur<\/em> up to the Peh<\/em>come from after the Histalkut <\/em>of the Ohr<\/em> from there? In all the Partzufim<\/em> the Tachton <\/em>fills and clothes to its Guf <\/em>de <\/em>Elyon<\/em> after its Histalkut<\/em>. However, the Partzuf Nekudim <\/em>doesn\u2019t clothe its Elyon<\/em>, being SAG<\/em>, as it stands below its Sium Raglin<\/em>. Thus, who fulfills it after the Histalkut <\/em>of its Orot<\/em> to the Maatzil<\/em>?<\/p>\n\n\n\n

To understand that we must be precise with the Rav\u2019s words here (Part 6, item 17). He writes, \u201call the  Ohr<\/em> extending through  Tabur<\/em>, though it is from  Behinat <\/em>Eynaim<\/em>, is all swallowed and incorporated in  Akudim<\/em>, hence becoming indistinguishable. However, only the  Ohr<\/em> that extends below  Tabur<\/em> to its  Raglaim<\/em> is called  Nekudot<\/em>, as now it stands alone.<\/strong>\u201d<\/p>\n\n\n\n

This we must understand: why is the Ohr<\/em> from Behinat <\/em>Eynaim<\/em>, being Ne\u2019etzal<\/em> from Partzuf <\/em>SAG<\/em>, swallowed and mingled in Akudim de <\/em>SAG<\/em> and is unapparent whatsoever through the Tabur<\/em>? After all, any Partzuf <\/em>Tachton <\/em>clothes the Elyon<\/em> above Tabur<\/em> too. Also, it is still quite apparent, and is not contained in it and swallowed in it.<\/p>\n\n\n\n

23. Here you must remember all the elements in the creation order of a Partzuf <\/em>Tachton <\/em>from the Elyon<\/em>, explained in the previous parts. We will mention just a few:<\/p>\n\n\n\n

The primary factor in the birth of a Partzuf <\/em>is the Hizdakchut <\/em>of the Masach <\/em>until it equalizes with the Maatzil<\/em>. By that it raises all the Reshimot de <\/em>Sefirot Guf<\/em> to the Maatzil<\/em>, which remain after the Histalkut Orot <\/em>de <\/em>Guf<\/em>. There the Masach <\/em>mingles with them in the Masach de <\/em>Malchut de <\/em>Rosh<\/em>, called Maatzil<\/em>, and then the Reshimot<\/em> are renewed by the Zivug <\/em>Elyon <\/em>de <\/em>Rosh<\/em>.<\/p>\n\n\n\n

When the Aviut<\/em> in their Guf<\/em> is recognized, they must exit the Behinat <\/em>Rosh<\/em> and return to Behinat <\/em>Guf<\/em>as they were in the beginning. However, not to Behinat <\/em>Tabur <\/em>de <\/em>Elyon<\/em> as they were first, but one Behina<\/em> higher than the Tabur <\/em>de <\/em>Elyon<\/em>, since the last Behina<\/em> always disappears during the Hizdakchut<\/em>, until it leaves no Reshimo<\/em>.<\/p>\n\n\n\n

The Tabur <\/em>de <\/em>Elyon<\/em> is always the last Behina<\/em> to disappear, hence its corresponding Behina<\/em> in the Guf <\/em>de <\/em>Elyon<\/em> is found to be one degree above the Tabur <\/em>de <\/em>Elyon<\/em>. This is the conduct in all the Partzufim<\/em>, (see above Part 4, Table of Topics, item 210).<\/p>\n\n\n\n

Partzuf Nekudim<\/em>, which is MA<\/em> and BON <\/em>de <\/em>AK<\/em>, emanates from its Elyon<\/em>, being Partzuf SAG <\/em>de <\/em>AK<\/em>, according to the above order. By the Hizdakchut <\/em>of the Masach de <\/em>Guf <\/em>de <\/em>Partzuf SAG <\/em>de <\/em>AK<\/em>, it equalized its Tzura<\/em> with the Maatzil<\/em>, being Malchut de <\/em>Rosh <\/em>SAG<\/em>, and raised all the Reshimot <\/em>that the Orot<\/em> left after their Histalkut <\/em>from the Guf<\/em> to the Maatzil<\/em>.<\/p>\n\n\n\n

After their renewal there in Zivug <\/em>de <\/em>Rosh<\/em>, and after their Aviut<\/em> had been recognized, they came out of the Rosh<\/em> and descended to their corresponding Behina<\/em> in the Guf<\/em>, being one degree above Tabur <\/em>de <\/em>SAG<\/em>. That place is called Chazeh <\/em>de <\/em>SAG<\/em>, and from the Chazeh <\/em>up emerged the Eser <\/em>Sefirot de <\/em>Rosh<\/em> by a Zivug<\/em> with the Ohr Elyon<\/em>. From the Chazeh <\/em>de <\/em>SAG<\/em> down the Eser <\/em>Sefirot de <\/em>Guf<\/em> came out in Toch<\/em> and Sof<\/em> through Tabur<\/em>, meaning through Sium Raglin de <\/em>SAG<\/em>, and this is the order in all the Partzufim<\/em>.<\/p>\n\n\n\n

24. It is known that this Masach de <\/em>Guf <\/em>SAG<\/em> purified and rose to Malchut de <\/em>Rosh <\/em>SAG<\/em>, meaning to Nikvey Eynaim<\/em>, to Behina Aleph de <\/em>Rosh<\/em>. It also contains all the Reshimot <\/em>that remained from Orot <\/em>de <\/em>ZON <\/em>de <\/em>AK <\/em>ha <\/em>Pnimi<\/em> after the Histalkut <\/em>of their Orot<\/em> from them (see Ohr Pnimi <\/em>item 1).<\/p>\n\n\n\n

It turns out that in this Hizdakchut Masach de <\/em>Guf <\/em>de <\/em>SAG<\/em> there is a great difference from all the Partzufim<\/em>, as it consists of two Behinot <\/em>Reshimot <\/em>from two separate Partzufim<\/em>: the first is the Reshimot <\/em>that remain from the ZON <\/em>de <\/em>Partzuf Galgalta de <\/em>AK<\/em>. These are distant from one another because the Reshimot <\/em>of itself come from Masach de <\/em>Behina <\/em>Bet<\/em>, and the Reshimot <\/em>of ZON <\/em>de <\/em>AK <\/em>ha <\/em>Pnimi<\/em> come from Masach de <\/em>Behina Dalet<\/em>.<\/p>\n\n\n\n

Hence, when they were mingled with the Masach <\/em>and rose to the Zivug <\/em>de <\/em>Elyon<\/em> in Rosh <\/em>de <\/em>SAG<\/em>, two kinds of Zivugim<\/em> came out on them: the first on its own Reshimot<\/em>, from which the Ohr <\/em>Eynaim <\/em>that expanded to Tabur<\/em> came out (here item 22). He says about it that it was swallowed and incorporated in Akudim <\/em>and is unapparent, and its order of Halbasha <\/em>is as mentioned above. This is because after its Aviut<\/em> had been recognized, and the Masach <\/em>descended from Rosh<\/em> to Chazeh<\/em>, it generated Eser <\/em>Sefirot <\/em>de <\/em>Rosh<\/em> from the Chazeh <\/em>to Peh <\/em>de <\/em>SAG<\/em>, and Eser <\/em>Sefirot <\/em>de <\/em>Guf<\/em> from the Chazeh <\/em>down to the Sium Raglin <\/em>of SAG<\/em>, meaning the place of Tabur <\/em>de <\/em>AK<\/em>.<\/p>\n\n\n\n

The second Zivug<\/em> was made on the Reshimot <\/em>incorporated from Behina Dalet<\/em>, meaning Ohr <\/em>de <\/em>Nekudot <\/em>de <\/em>SAG<\/em> that clothed that ZON <\/em>de <\/em>Partzuf Galgalta de <\/em>AK<\/em>. The Behina Dalet <\/em>connected in them there (Ohr Pnimi <\/em>item 6), and this is the Ohr<\/em> that descended from the Eynaim <\/em>and expanded below Tabur <\/em>de <\/em>AK<\/em>. The Rav says about it that only it is named \u201cNekudot<\/em>\u201d because it came out in Behinat<\/em> lower Hey<\/em> in the Eynaim<\/em> and YHV<\/em> in the AHP<\/em>.<\/p>\n\n\n\n

25. Indeed, the above division of the two Partzufim<\/em> from Tabur<\/em> up and from Tabur<\/em> down has been rooted in Partzuf <\/em>SAG<\/em> itself even before its Histalkut<\/em>. This is because then too the Rav states (Part 6, item 6) that it divides by Taamim<\/em> and Nekudot<\/em>. The Taamim <\/em>de <\/em>SAG<\/em> are that part of SAG<\/em> that is not mixed with the inner MA<\/em> and BON<\/em>, which he compares to AVI<\/em>, extending through Tabur <\/em>de <\/em>AK<\/em>. The Nekudot <\/em>de <\/em>SAG<\/em> are that part of SAG<\/em> that clothed and connected in the inner MA<\/em> and BON<\/em>, which he compares to YESHSUT<\/em>, beginning from Tabur<\/em> down.<\/p>\n\n\n\n

Thus, back in Partzuf <\/em>SAG<\/em> before the Histalkut <\/em>of its Orot<\/em>, two separate Partzufim<\/em> have been rooted in it, by the force of the connection with the Behina Dalet <\/em>of the inner MA<\/em> and BON<\/em>. Its Partzuf Elyon<\/em>is called Taamim<\/em>, being Behinat <\/em>AVI<\/em>, and its Partzuf <\/em>Tachton <\/em>is called Behinat <\/em>YESHSUT<\/em>, called Nekudot<\/em>.<\/p>\n\n\n\n

Thus we have learned that the outer Partzuf <\/em>MA<\/em> and BON <\/em>de <\/em>AK<\/em>, emanated from the outer Partzuf <\/em>SAG <\/em>de <\/em>AK<\/em> is divided into two Partzufim<\/em>: the Elyon<\/em> through Tabur<\/em>, and the Tachton <\/em>from Tabur<\/em> down. When you regard both as one Partzuf<\/em>, like the Taamim<\/em> and Nekudot <\/em>de <\/em>SAG<\/em>, then the Elyon<\/em> will be considered GAR<\/em>, and the Tachton <\/em>as VAK<\/em>, which are as AVI<\/em> to ZON <\/em>de <\/em>Atzilut<\/em>.<\/p>\n\n\n\n

26. Now you can understand what is presented in several places, that GAR <\/em>de <\/em>ZA<\/em> remain in Ima<\/em>during its Atzilut<\/em>, and do not depart with it. It has been explained above (here item 8) that Olam <\/em>ha <\/em>Nekudim <\/em>is the first ZON<\/em> that appears in the Olamot<\/em>, meaning MA<\/em> and BON<\/em>.<\/p>\n\n\n\n

It also explains that the core of MA<\/em> and BON<\/em> is its connection with the Behina Dalet<\/em> (here item 6). It is always emanated from Partzuf <\/em>SAG<\/em>, meaning Partzuf Bina<\/em>, because as it is here, so it is in all the Olamot<\/em>. Hence, SAG<\/em> is called Ima<\/em>, since she is the Maatzil <\/em>of ZON<\/em>, meaning MA<\/em> and BON<\/em>.<\/p>\n\n\n\n

In the first MA<\/em> and BON<\/em> you find that the Ne\u2019etzal<\/em> from the SAG <\/em>de <\/em>AK<\/em> had to come out in two Partzufim<\/em>: Partzuf GAR<\/em> from Peh <\/em>de <\/em>SAG<\/em> to Tabur<\/em>, not incorporated with the lower Hey<\/em>, and Partzuf VAK<\/em> from Tabur<\/em> down, incorporated in the lower Hey<\/em>.<\/p>\n\n\n\n

The Partzuf Elyon<\/em> above Tabur<\/em> was mixed and swallowed in Akudim de <\/em>SAG<\/em> because it hasn\u2019t any of the Behinat <\/em>Nekudim<\/em>, meaning the connection with the lower Hey<\/em>. Only the Partzuf <\/em>from Tabur<\/em> down is considered Partzuf Nekudim<\/em>, meaning MA<\/em> and BON<\/em>. Thus, the GAR <\/em>de <\/em>MA<\/em> and BON<\/em> remain and are swallowed in Guf <\/em>de <\/em>Ima<\/em>, meaning the SAG<\/em>, and do not leave with the MA<\/em> and BON<\/em>.<\/p>\n\n\n\n

In other words, they do not connect with them whatsoever since they are an entirely separated Partzuf<\/em>, as the Rav says, that the Ohr<\/em> from Peh<\/em> to Tabur<\/em> is swallowed and incorporated in Akudim de <\/em>SAG<\/em>.<\/p>\n\n\n\n

It is known that all the forces in the Elyon<\/em> must be in all its Tachtonim<\/em>. Hence, the matter of the division of MA<\/em> and BON<\/em> into two Partzufim <\/em>GAR<\/em> and VAK<\/em> that appeared in the first MA<\/em> and BON<\/em>, applies in all the Partzufim <\/em>de <\/em>MA<\/em> and BON<\/em> from here on. The GAR<\/em> remains adhesive and is swallowed in its Maatzil<\/em>, meaning Ima<\/em>, and only the VAK<\/em> come out with the name MA<\/em> and BON<\/em>.<\/a><\/p>\n\n\n\n

CAUSE AND CONSEQUENCE<\/strong><\/h4>\n\n\n\n

We shall now explain the order of all the operations made in the  Olamot<\/em> through cause and consequence thus far, meaning how every operation is necessarily generated in all its conditions by its original cause.<\/p>\n\n\n\n

1. We shall begin with  Olam <\/em>ha <\/em>Tzimtzum<\/em>. The  Tzimtzum <\/em>was primarily on  Behina Dalet<\/em>, which is Behinat <\/em>Malchut de <\/em>Ein Sof<\/em>, called the \u201cMiddle Point\u201d. However, the  Histalkut <\/em>of the  Ohr<\/em> was from all Eser <\/em>Sefirot<\/em>, and these  Reshimot <\/em>that the  Ohr<\/em> left after its  Histalkut <\/em>are called  Eser <\/em>Sefirot <\/em>de <\/em>Igulim<\/em>.<\/p>\n\n\n\n

Afterwards a  Masach <\/em>was erected in the  Malchut <\/em>of the  Eser <\/em>Sefirot <\/em>de <\/em>Igulim <\/em>and the  Ohr Elyon <\/em>expanded once more, until it struck that  Masach <\/em>in  Kli <\/em>Malchut<\/em>. From the  Hakaa<\/em> of the  Ohr Elyon <\/em>in the  Masach<\/em>, a great  Ohr<\/em> appeared, called  Ohr Hozer<\/em>.<\/p>\n\n\n\n

This  Ohr Hozer <\/em>rose and clothed the  Ohr Elyon <\/em>up to  Keter<\/em>, from below upward, and those  Eser <\/em>Sefirot <\/em>are called the  Rosh<\/em> of the  Kav<\/em>. After that the  Ohr Hozer <\/em>expanded once more with the  Ohr Elyon <\/em>inside it from above downward, in the same amount it clothed from below upward before in the Rosh<\/em> of the  Kav<\/em>.<\/p>\n\n\n\n

That  Hitpashtut <\/em>from above downward is called  Toch<\/em> and  Sof<\/em> of the  Kav<\/em>, and these  Rosh, Toch, Sof <\/em>of the  Kav<\/em> are called \u201cthe first  Partzuf <\/em>of  Adam Kadmon<\/em>\u201d, or  \u201cPartzuf Galgalta de AK<\/em>\u201d.<\/p>\n\n\n\n

2. Thus we have before us ten operations:<\/p>\n\n\n\n

    \n
  1. The place where the\u00a0Tzimtzum\u00a0<\/em>occurred.\u00a0<\/li>\n\n\n\n
  2. The\u00a0Eser\u00a0<\/em>Sefirot\u00a0<\/em>that the\u00a0Reshimot\u00a0<\/em>laid called\u00a0Eser\u00a0<\/em>Sefirot\u00a0<\/em>de\u00a0<\/em>Igulim<\/em>.\u00a0<\/li>\n\n\n\n
  3. Eser\u00a0<\/em>Sefirot\u00a0<\/em>called\u00a0Igulim<\/em>.\u00a0<\/li>\n\n\n\n
  4. The\u00a0Masach\u00a0<\/em>in\u00a0Kli\u00a0<\/em>Malchut<\/em>.\u00a0<\/li>\n\n\n\n
  5. Hitpashtut Ohr Elyon\u00a0<\/em>once more.\u00a0<\/li>\n\n\n\n
  6. Zivug de Hakaa\u00a0<\/em>of the\u00a0Ohr Elyon\u00a0<\/em>with the\u00a0Masach<\/em>.\u00a0<\/li>\n\n\n\n
  7. Ohr Hozer\u00a0<\/em>that becomes a\u00a0Levush\u00a0<\/em>and\u00a0Behinat<\/em>\u00a0reception for the\u00a0Ohr Elyon<\/em>.\u00a0<\/li>\n\n\n\n
  8. Eser Sefirot de Yosher<\/em>, the\u00a0Rosh<\/em>\u00a0of the\u00a0Kav<\/em>.\u00a0<\/li>\n\n\n\n
  9. Hitpashtut\u00a0<\/em>of the\u00a0Malchut\u00a0<\/em>with the\u00a0Ohr Hozer\u00a0<\/em>into\u00a0Eser\u00a0<\/em>Sefirot\u00a0<\/em>from above downward. The first nine\u00a0Sefirot\u00a0<\/em>of those\u00a0Eser\u00a0<\/em>Sefirot\u00a0<\/em>are called \u201cthe\u00a0Toch<\/em>\u00a0of the\u00a0Kav<\/em>\u201d, and the\u00a0Malchut\u00a0<\/em>of those\u00a0Eser\u00a0<\/em>Sefirot\u00a0<\/em>is called \u201cthe\u00a0Sof<\/em>\u00a0of the\u00a0Kav<\/em>\u201d.\u00a0<\/li>\n\n\n\n
  10. Nekudot\u00a0<\/em>ha\u00a0<\/em>Sium<\/em>\u00a0of the\u00a0Kav<\/em>. From there down it is darkness and not\u00a0Ohr<\/em>.<\/li>\n<\/ol>\n\n\n\n

    3. Now we shall explain the connections of cause and consequence among them: First, the place where the  Tzimtzum <\/em>is made is caused by the  Histalkut Ohr <\/em>Ein Sof <\/em>from there. Thus, the first thing to know is that there is no absence in the spiritual. Hence, any slight change in the spiritual does not mean that the first  Tzura<\/em> is absent from its place, as in corporeality. Rather, it means that the first Tzura<\/em> remains in its place unchanged in any way, and the change in the  Tzura<\/em> refers to an addition to the previous  Tzura<\/em>. Thus, now there are to forms instead of one.<\/p>\n\n\n\n

    We must also remember that the law of separation in the spiritual is nothing more than the disparity of  Tzura<\/em>. As the ax separates in the corporeal, so disparity of  Tzura<\/em> separates in the spiritual. Thus, if the spiritual acquires some change within, it divides and becomes two. The distance between them is as the measure of the difference of form between them. If it is a slight difference, they are still considered close, but if the disparity is great, they are considered far from one another.<\/p>\n\n\n\n

    4. The reason for the  Tzimtzum <\/em>and the  Histalkut Ohr<\/em> is that  Malchut de <\/em>Ein Sof<\/em>, which is  Behina Dalet<\/em>, wanted a more complete  Hishtavut Tzura <\/em>with the  Ohr Elyon<\/em>, as explained above in Part 1  Ohr Pnimi <\/em>and  Histaklut Pnimit<\/em>. It explains there that there was not even a slight change made in  Ein Sof <\/em>itself by the  Tzimtzum<\/em> that was made, but that this  Olam <\/em>Tzimtzum <\/em>is only an addition, renewed over the  Ohr <\/em>Ein Sof<\/em>.<\/p>\n\n\n\n

    The thing is that  Malchut de <\/em>Ein Sof <\/em>wanted greater  Dvekut<\/em>. Hence, a change of form occurred in her, for that yearning did not manifest in her in  Ein Sof<\/em>. Thus, it is considered that a new  Tzura<\/em> was added here, and she departed from  Malchut de <\/em>Ein Sof<\/em>, and acquired her own name, which is  Behinat <\/em>Keter <\/em>de <\/em>Olam <\/em>ha <\/em>Tzimtzum<\/em>.<\/p>\n\n\n\n

    This  Keter<\/em> itself expanded into four  Behinot<\/em>, and when  Behina Dalet <\/em>in it appeared, wanting greater Hishtavut Tzura <\/em>with the  Ohr Elyon<\/em>, she diminished the will to receive in her and all the  Ohr<\/em> that was there immediately departed. This is because the entire vessel of reception in the spirituals is the will to receive. Without the will to receive there is no  Ohr<\/em>, because coercion applies only in the corporeal, of course.<\/p>\n\n\n\n

    Thus we have explained the operations, which are the place where the  Tzimtzum <\/em>was made and the Eser <\/em>Sefirot <\/em>that the  Reshimot <\/em>made into  Eser <\/em>Kelim <\/em>de <\/em>Igulim <\/em>left. The yearning for equivalence of form in  Malchut de <\/em>Ein Sof <\/em>activated both of them together, meaning the  Hitpashtut <\/em>Ohr<\/em> and its Histalkut <\/em>from there.<\/p>\n\n\n\n

    From them came the third act, the ten  Kelim <\/em>de <\/em>Igulim<\/em>, because these  Reshimot <\/em>that remain after the  Histalkut <\/em>are the  Igulim<\/em>. Thus, these three acts are necessary and stem from one another.<\/p>\n\n\n\n

    5. The fourth act is the  Masach <\/em>in  Kli <\/em>Malchut de <\/em>Igulim <\/em>extending by the  Histalkut Ohr<\/em> from all four Behinot<\/em>. This is because the  Tzimtzum <\/em>was only on  Behina Dalet<\/em> while the  Histalkut <\/em>was from all  Eser <\/em>Sefirot<\/em>, for at that time,  Behina Dalet <\/em>was the entire receptacle for the  Ohr<\/em>.<\/p>\n\n\n\n

    Thus, there immediately awakened in her a  Ratzon <\/em>to extend the  Ohr<\/em> over only the first three Behinot<\/em>, and not on  Behina Dalet<\/em>, for she couldn\u2019t tolerate the darkness. Because of the manifestation of that  Ratzon<\/em>, the fundamental  Gevul<\/em> was elicited and born in the  Olamot<\/em>, as it says, \u201cThus far shalt thou come, but no further.\u201d<\/p>\n\n\n\n

    This refers to the limitation on receiving only in the first three  Behinot<\/em>. This form of reception is called \u201cTikun Masach <\/em>in  Kli <\/em>Malchut<\/em>\u201d. It extended by the  Hamshacha <\/em>of  Ohr<\/em> from the  Maatzil <\/em>once more after the  Tzimtzum<\/em>.<\/p>\n\n\n\n

    Thus the fourth act and the fifth act have been explained. They are:  Masach<\/em> in  Kli <\/em>Malchut<\/em>, and the Hitpashtut <\/em>of the  Ohr Elyon <\/em>once more. This is because the  Histalkut Ohr<\/em> activated both the  Masach <\/em>and the  Hamshacha <\/em>of  Ohr Elyon <\/em>once more, on the first three  Behinot<\/em>, for she couldn\u2019t tolerate the darkness.<\/p>\n\n\n\n

    6. The sixth operation is the  Zivug <\/em>de <\/em>Hakaa <\/em>of the  Ohr Elyon <\/em>with the  Masach<\/em>, extending by the force of the  Ohr Elyon <\/em>itself. The  Tzimtzum <\/em>and the  Masach <\/em>made on  Behina Dalet <\/em>came out by the force of the  Ne\u2019etzal<\/em> itself, and the  Ohr Elyon<\/em> extending from  Ein Sof<\/em> that filled the entire reality there without any  Gevul<\/em> does not tolerate the  Gevul<\/em> imprinted in the  Masach<\/em>.<\/p>\n\n\n\n

    Quite the contrary, it wants to come into  Behina Dalet <\/em>as well, and fill the entire reality as is its custom, but the  Masach <\/em>pushes it back by the force of its  Gevul<\/em>. This is called  Zivug <\/em>de <\/em>Hakaa<\/em>. Thus, the  Zivug <\/em>de <\/em>Hakaa <\/em>extends from the  Ohr Elyon <\/em>itself.<\/p>\n\n\n\n

    7. The seventh operation is that the  Ohr Hozer<\/em>, which becomes a  Levush <\/em>and receptacle for the  Ohr Elyon<\/em>, extends by the force of the  Hakaa<\/em> of the  Masach <\/em>in the  Ohr Elyon<\/em>, to the extent that it pushes it back. This is because that full measure of the  Ohr <\/em>Elyon<\/em> that was fitting to come in  Behina Dalet <\/em>and did not come there because of its detainment on the  Masach <\/em>that pushed it back, is called  Ohr Hozer<\/em>.<\/p>\n\n\n\n

    Thus, the  Ohr Hozer <\/em>extends from the  Hakaa<\/em> of the  Masach <\/em>on the  Ohr Elyon<\/em>. Remember, that from the  Tzimtzum <\/em>onward, from the time  Behina Dalet <\/em>stopped being a receptacle for the  Ohr Elyon<\/em>, the Ohr Hozer <\/em>took its place. In other words, the  Ohr Hozer <\/em>became the vessel of reception instead of Behina Dalet <\/em>before. Other than that, there is no vessel of reception.<\/p>\n\n\n\n

    8. The eighth operation is the  Eser <\/em>Sefirot <\/em>de <\/em>Yosher <\/em>in  Behinat <\/em>Rosh<\/em> of the  Kav<\/em>. It extends by the Histalkut <\/em>of the  Ohr<\/em> during the  Tzimtzum<\/em> (see item 5), for it is the fifth operation. However, they do not connect and clothe to be  Shorashim<\/em> to the  Partzuf<\/em> except through the  Ohr Hozer<\/em> in the above-mentioned seventh operation, relating to its  Halbasha <\/em>on them from below upward.<\/p>\n\n\n\n

    9. The ninth operation is the  Hitpashtut <\/em>of  Malchut <\/em>with the  Ohr Hozer <\/em>in her from above downward into  Toch<\/em> and  Sof<\/em>. It extends from the  Masach <\/em>in  Malchut<\/em> of the  Rosh<\/em>.<\/p>\n\n\n\n

    She is considered moving from \u201cpotential to actual\u201d because the same measure of rejection and measure of  Hitlabshut <\/em>that emanated by the force of the  Masach <\/em>in the  Eser <\/em>Sefirot <\/em>de <\/em>Rosh<\/em>, were only in \u201cpotential\u201d. In fact, there are neither rejection nor  Hitlabshut <\/em>there. Rather, everything that is done in the  Eser <\/em>Sefirot <\/em>de <\/em>Rosh<\/em> in potential manifests later in the  Toch<\/em> and  Sof<\/em>, called  Guf<\/em>, in actual fact.<\/p>\n\n\n\n

    The measure of the  Ohr<\/em> that the  Ohr Hozer <\/em>clothed in the  Rosh<\/em> in \u201cpotential\u201d, in that same measure the  Ohr Elyon<\/em> is found to clothe in the  Guf <\/em>de<\/em> facto. This  Hitlabshut <\/em>is called \u201cthe  Toch<\/em> of the  Guf<\/em>\u201d from  Peh<\/em> to  Tabur<\/em>.<\/p>\n\n\n\n

    The  Behinot <\/em>Sium<\/em> that the  Masach <\/em>made in the  Eser <\/em>Sefirot <\/em>de <\/em>Rosh<\/em> in potential, meaning the  Behinat <\/em>Hakaa<\/em> it made on the  Ohr Elyon <\/em>not letting it expand into  Behina Dalet<\/em> appears in the  Guf <\/em>de<\/em> facto, from  Tabur<\/em> down to  Sium Raglin<\/em>. This is called the part of the  Sof<\/em> of the  Partzuf<\/em>.<\/p>\n\n\n\n

    Thus, from  Sium Raglin <\/em>of the  Partzuf <\/em>and under, the middle point appears in actual fact, as the Masach <\/em>stops the  Ohr <\/em>Elyon<\/em> there altogether, and leaves a vacant  Halal<\/em> without  Ohr<\/em>. Hence, the Behinat <\/em>Toch<\/em> of the  Guf<\/em> is considered the position of the first nine  Sefirot<\/em>, and the  Behinat <\/em>Sof<\/em> of the Guf<\/em> is regarded as  Sefirat <\/em>Malchut<\/em> alone, meaning the  Behinat<\/em> limitation and power of  Sium<\/em> in her.<\/p>\n\n\n\n

    Thus the ninth operation and the tenth operation were explained. These are the  Hitpashtut Malchut <\/em>from above downward to  Toch<\/em> and  Sof<\/em>, called  Guf<\/em>, and the point of the  Sium<\/em> of the  Kav<\/em>, under which it is darkness and not  Ohr<\/em>, both activated by the  Masach de <\/em>Rosh<\/em>.<\/p>\n\n\n\n

    10. Thus the cause and consequence through the elicitation of  Partzuf ha <\/em>Aleph <\/em>de <\/em>AK<\/em> has been explained, called  Partzuf Galgalta <\/em>de <\/em>AK<\/em>. Now we shall explain the elicitation of the five  Partzufim <\/em>de <\/em>AK<\/em> from one another by way of cause and consequence.<\/p>\n\n\n\n

    First we shall explain the causes for the birth of a  Partzuf <\/em>in general, meaning as it is in all the Partzufim<\/em> equally, and then we will explain the particular  Partzufim<\/em>.<\/p>\n\n\n\n

    The first cause in the birth of a  Partzuf <\/em>is the  Bitush de <\/em>Ohr Makif <\/em>and  Ohr Pnimi <\/em>on one another, by which the  Masach de <\/em>Guf<\/em> of the  Partzuf<\/em> purifies and becomes as  Zach<\/em> as the  Masach <\/em>in  Malchut de <\/em>Rosh<\/em>. This is considered ascending and mingling in the  Zivug <\/em>Elyon <\/em>de <\/em>Rosh<\/em>, along with the  Reshimot de <\/em>Eser <\/em>Sefirot <\/em>de <\/em>Guf<\/em> contained in it.<\/p>\n\n\n\n

    Its two Upper  Reshimot<\/em>, called  Zachar <\/em>and  Nekeva<\/em>, generate two kinds of  Zivugim<\/em> in the  Masach de <\/em>Rosh<\/em>. Through this  Hitkalelut<\/em>, the  Masach <\/em>and the  Reshimot <\/em>renew, until it becomes apparent that its Shoresh <\/em>is from the  Aviut <\/em>de <\/em>Guf<\/em>, except the last  Behina<\/em>, which disappears from them.<\/p>\n\n\n\n

    Then they descend to the  Guf<\/em> once more, in its  Hitzoniut<\/em>, to the place of the  Chazeh<\/em>, and the  Ohr Elyon <\/em>expands in  Zivug <\/em>de <\/em>Hakaa <\/em>on this  Masach<\/em>, raising  Ohr Hozer <\/em>from the  Masach <\/em>upward. It extends  Eser <\/em>Sefirot <\/em>de <\/em>Rosh<\/em>, whose  Koma<\/em> reaches the  Peh<\/em> of the previous  Partzuf<\/em>.<\/p>\n\n\n\n

    After that  Malchut <\/em>expands from the  Chazeh <\/em>downward with the  Ohr Hozer <\/em>in her into  Eser <\/em>Sefirot <\/em>de <\/em>Guf<\/em> in  Toch<\/em> and  Sof<\/em>. These  Rosh, Toch, Sof <\/em>are considered an upshot, a son to the former  Partzuf<\/em>, clothing it from  Peh <\/em>de <\/em>Rosh<\/em> through its  Sium<\/em>.<\/p>\n\n\n\n

    11. Thus there are fourteen operations before us:<\/p>\n\n\n\n

      \n
    1. Bitush de\u00a0<\/em>Ohr Makif\u00a0<\/em>in\u00a0Ohr\u00a0<\/em>Pnimi<\/em>.\u00a0<\/li>\n\n\n\n
    2. Hizdakchut\u00a0<\/em>of the\u00a0Masach<\/em>.\u00a0<\/li>\n\n\n\n
    3. Hitkalelut\u00a0<\/em>of the\u00a0Masach\u00a0<\/em>in\u00a0Reshimot de\u00a0<\/em>Eser\u00a0<\/em>Sefirot\u00a0<\/em>de\u00a0<\/em>Guf<\/em>.\u00a0<\/li>\n\n\n\n
    4. Two Upper\u00a0Reshimot<\/em>:\u00a0Zachar\u00a0<\/em>and\u00a0Nekeva<\/em>.\u00a0<\/li>\n\n\n\n
    5. Two kinds of\u00a0Zivugim<\/em>\u00a0in the\u00a0Masach<\/em>\u00a0of the\u00a0Rosh<\/em>.\u00a0<\/li>\n\n\n\n
    6. Renewal of the\u00a0Aviut<\/em>\u00a0in the\u00a0Masach\u00a0<\/em>and the\u00a0Reshimot<\/em>.\u00a0<\/li>\n\n\n\n
    7. The manifestation of the\u00a0Aviut\u00a0<\/em>de\u00a0<\/em>Guf<\/em>\u00a0in them.\u00a0<\/li>\n\n\n\n
    8. The concealment of the\u00a0Reshimo<\/em>\u00a0of the last\u00a0Behina<\/em>\u00a0in them.\u00a0<\/li>\n\n\n\n
    9. Their exit from the\u00a0Rosh<\/em>.\u00a0<\/li>\n\n\n\n
    10. The arriving at the\u00a0Hitzoniut\u00a0<\/em>of the\u00a0Guf<\/em>\u00a0of the previous\u00a0Partzuf\u00a0<\/em>in the place of the\u00a0Chazeh<\/em>.\u00a0<\/li>\n\n\n\n
    11. Zivug\u00a0<\/em>de\u00a0<\/em>Hakaa\u00a0<\/em>performed on the\u00a0Masach\u00a0<\/em>in the place of the\u00a0Chazeh\u00a0<\/em>extending\u00a0Eser\u00a0<\/em>Sefirot\u00a0<\/em>de\u00a0<\/em>Rosh<\/em>.\u00a0<\/li>\n\n\n\n
    12. Hitpashtut<\/em>\u00a0of the\u00a0Malchut de\u00a0<\/em>Rosh<\/em>\u00a0from the\u00a0Chazeh\u00a0<\/em>down to\u00a0Behinat\u00a0<\/em>Guf<\/em>\u00a0in\u00a0Toch<\/em>\u00a0and\u00a0Sof<\/em>.\u00a0<\/li>\n\n\n\n
    13. Clothing the previous\u00a0Partzuf<\/em>.\u00a0<\/li>\n\n\n\n
    14. Its\u00a0Koma<\/em>\u00a0begins from the\u00a0Peh<\/em>\u00a0of the previous\u00a0Partzuf<\/em>.<\/li>\n<\/ol>\n\n\n\n

      12. Now we shall explain the cause and consequence connections in them. The first operation is the Bitush de <\/em>Ohr Makif <\/em>in  Ohr Pnimi <\/em>extending from the  Masach<\/em>. To the extent that the  Masach <\/em>extends and clothes the  Ohr Pnimi <\/em>in the  Partzuf<\/em>, it rejects the  Ohr Makif <\/em>that belongs to the  Partzuf<\/em>.<\/p>\n\n\n\n

      This is so because its ability to clothe the  Ohr Elyon <\/em>comes entirely by its  Hakaa<\/em> on the  Ohr Elyon <\/em>that pushes the full measure of  Ohr<\/em> that should expand in  Behina Dalet <\/em>back, not letting it expand in the  Partzuf <\/em>from its  Tabur<\/em> down. It is known that this  Ohr<\/em> that cannot clothe in the  Partzuf <\/em>is the  Ohr Makif <\/em>of the  Partzuf<\/em>.<\/p>\n\n\n\n

      Hence, the  Ohr Pnimi <\/em>and  Ohr Makif <\/em>are found to be contradicting one another because the measure of the clothing  Ohr <\/em>Pnimi<\/em> is as the measure of  Aviut<\/em> of the  Masach<\/em>. Conversely, the measure of the Ohr Makif<\/em> depends on the  Zakut<\/em> of the  Kelim<\/em>.<\/p>\n\n\n\n

      Thus, the  Ohr Makif <\/em>purifies the  Masach <\/em>and the  Ohr Pnimi <\/em>departs from the  Partzuf<\/em>. For that reason the  Masach <\/em>is the reason for the  Bitush de <\/em>Ohr Makif <\/em>in the  Ohr <\/em>Pnimi<\/em>.<\/p>\n\n\n\n

      13. The second operation, which is the  Hizdakchut <\/em>of the  Masach<\/em>, extends from the  Bitush de <\/em>Ohr Makif <\/em>in the  Ohr <\/em>Pnimi<\/em>, as in the first operation.<\/p>\n\n\n\n

      The third operation, being the  Hitkalelut <\/em>of the  Masach <\/em>in the  Reshimot de <\/em>Eser <\/em>Sefirot <\/em>de <\/em>Guf<\/em>, comes together with the  Hizdakchut <\/em>of the  Masach <\/em>extending from the  Bitush de <\/em>Ohr Makif <\/em>in the  Ohr <\/em>Pnimi<\/em>. Since the  Masach <\/em>is purified gradually, according to the  Sefirot<\/em>, it passes and comes within each and every one, mingling with it during its ascent.<\/p>\n\n\n\n

      When it purifies into  Behina Gimel<\/em> it comes and mingles in  Sefirat <\/em>ZA<\/em>, and when it purifies into Behina Bet<\/em>, it comes and mingles in  Bina<\/em> etc. similarly. Finally, it comes to the  Maatzil <\/em>and mingles with all.<\/p>\n\n\n\n

      14. The fourth operation, which is the two Upper  Reshimot Zachar <\/em>and  Nekeva<\/em>, extends by the force of the concealment of the  Behina<\/em> because of the  Hizdakchut <\/em>in each and every  Partzuf<\/em>.<\/p>\n\n\n\n

      For example: after the  Hizdakchut <\/em>of  Partzuf Galgalta<\/em>,  Behina Dalet <\/em>disappears, and after the Hizdakchut <\/em>of  Partzuf <\/em>AB<\/em>,  Behina Gimel <\/em>disappears, etc. pertaining precisely to that part of  Aviut<\/em> in her that stands for  Hakaa<\/em> and  Hamshacha<\/em>. However, the part  de <\/em>Hitlabshut <\/em>in her, does not disappear, and this is called the  Zachar<\/em>. It is unfit to mate with the  Ohr Elyon<\/em>, except when it connects with its closest  Behina<\/em> that has a complete  Reshima<\/em>, which is called its  Nekeva<\/em>.<\/p>\n\n\n\n

      For instance, after the  Hizdakchut <\/em>of  Partzuf Galgalta<\/em>, the last  Behina<\/em> remains with only half of the Reshimo<\/em> of  Behina Dalet<\/em>, meaning only the  Hitlabshut<\/em>, called the  Zachar<\/em>. In order to mate with the Ohr Elyon<\/em>, it must connect with the  Behina Gimel<\/em>, which becomes its  Nekeva<\/em>; then it can mate with the  Ohr Elyon<\/em>. Thus, the matter of  Zachar <\/em>and  Nekeva<\/em> appears because of the concealment of the last  Behina<\/em> of each  Partzuf <\/em>after its  Hizdakchut<\/em>.<\/p>\n\n\n\n

      15. The fifth operation is two kinds of  Zivugim<\/em> in the  Masach de <\/em>Rosh<\/em>. It comes together with the Zachar <\/em>and  Nekeva<\/em> that were made by the concealment of the last  Behina<\/em>. This is so because at first, the  Nekeva<\/em> mingles with the  Zachar<\/em>, and by the  Zivug<\/em> with the  Ohr Elyon <\/em>they extend  Ohr<\/em> in the Koma<\/em> of the  Zachar<\/em>. From this  Zivug<\/em> it is still not extended to  Hitlabshut <\/em>in the  Kelim<\/em>, due to the absence of  Behinat <\/em>Hamshacha <\/em>in the  Zachar<\/em>.<\/p>\n\n\n\n

      Hence, a second  Zivug<\/em> is needed, where the  Zachar <\/em>will be mixed with the  Nekeva<\/em>, at which time Eser <\/em>Sefirot <\/em>at the  Koma<\/em> of the  Nekeva<\/em> will be drawn. From this second  Zivug<\/em> the  Ohr<\/em> is qualified to clothe in the  Kelim<\/em>. Thus, the two kinds of  Zivugim<\/em> made on the  Zachar <\/em>and  Nekeva<\/em> in the  Masach de <\/em>Rosh<\/em> extend because of the concealment of the last  Behina<\/em> after the  Hizdakchut <\/em>of the  Partzuf<\/em>.<\/p>\n\n\n\n

      16. The sixth operation, which is the renewal of the  Aviut<\/em> in the  Masach <\/em>and the  Reshimot<\/em>, extends by their unification in the  Masach <\/em>of the  Rosh<\/em>, until they operate together with it in the  Zivug <\/em>de <\/em>Hakaa <\/em>on the  Ohr Elyon<\/em>. This is because the  Tachton <\/em>that comes in the place of the  Elyon<\/em> truly becomes one with it.<\/p>\n\n\n\n

      Thus, immediately as they come to the  Rosh<\/em>, they mingle with the  Aviut<\/em> from below upward operating in the  Rosh<\/em>, hence their own  Aviut<\/em> is renewed, meaning the  Behinat<\/em> \u201cpotential\u201d  Aviut<\/em>, which is destined to appear  de<\/em> facto and turn into  Aviut<\/em> from above downward.<\/p>\n\n\n\n

      17. The seventh operation is the recognition of the  Aviut <\/em>de <\/em>Guf<\/em> in the  Masach <\/em>and the  Reshimot <\/em>that ascended. It comes along with the renewal of the  Aviut<\/em> that they have acquired during their unification with the  Masach <\/em>of the  Rosh<\/em>.<\/p>\n\n\n\n

      With the renewal of their  Aviut<\/em>, the  Behinat<\/em> from above downward in them immediately becomes apparent in the  Reshimot<\/em>, meaning the  Aviut <\/em>de <\/em>Guf<\/em> that they have already used before the ascent.<\/p>\n\n\n\n

      In the beginning, before they purified from the  Aviut<\/em> in them, it was not apparent that they are Sefirot de <\/em>Guf<\/em>, for they were completely still. Hence, they rose and united with the  Masach de <\/em>Rosh<\/em>. However, after they acquired the  Behinat<\/em> \u201cpotential\u201d  Aviut<\/em> in the  Masach de <\/em>Rosh<\/em>, and the  Reshimot <\/em>were revived, along with it a certain measure of  Aviut <\/em>de <\/em>Guf<\/em> became instantly apparent, imprinted in them since they were in the  Guf<\/em>. This thing is considered  Shinui Tzura <\/em>compared to  Malchut de <\/em>Rosh<\/em>.<\/p>\n\n\n\n

      18. The eighth operation is the concealment of the  Reshimo<\/em> of the last  Behina<\/em> in them. It extends by the force of the  Bitush <\/em>de <\/em>Ohr Makif<\/em>, whose operation is discernible primarily on the last  Behina<\/em>, and no  Reshimo<\/em> remains of her.<\/p>\n\n\n\n

      The ninth operation is their exit from the  Rosh<\/em>, extending by the discerning of their  Aviut<\/em> (see item 17). This is considered  Shinui Tzura <\/em>from  Malchut de <\/em>Rosh<\/em> because the  Shinui Tzura <\/em>and the exit is the same.<\/p>\n\n\n\n

      19. The tenth operation is their emergence to the  Hitzoniut <\/em>of the  Guf<\/em> of the previous  Partzuf <\/em>at the place of the  Chazeh<\/em>, extending form the concealment of the last  Behina<\/em>. For example, after the Hizdakchut <\/em>of  Partzuf Galgalta de <\/em>AK<\/em> its  Masach <\/em>and  Reshimot <\/em>rose to the  Rosh<\/em>, and their  Aviut<\/em>returned except for the last  Behina<\/em>. Thus, they have only  Behina Gimel <\/em>of the  Aviut <\/em>de <\/em>Guf<\/em> that they had before the purification, called  Chazeh<\/em>.<\/p>\n\n\n\n

      Behina Dalet <\/em>is the last  Behina<\/em> to disappear from them because of the purification. Hence, this  Koma<\/em>, which comes out on the  Aviut <\/em>de <\/em>Behina Gimel<\/em>, is considered  Hitzoniut <\/em>over the previous  Partzuf<\/em>, as it is known that the more  Av<\/em> is considered the more  Pnimi<\/em>, and more  Elyon<\/em>. For this reason they are Hitzoniut <\/em>to  Partzuf Galgalta<\/em>, which is  Behina Dalet<\/em>.<\/p>\n\n\n\n

      20. The eleventh operation is the  Zivug <\/em>de <\/em>Hakaa <\/em>performed on the  Masach <\/em>in the place of the Chazeh<\/em>. It extends from the  Hitkalelut <\/em>of the  Masach <\/em>in the  Malchut de <\/em>Rosh<\/em>, which was incorporated and acquired the  Aviut<\/em> of  Behinat<\/em> \u201cpotential\u201d from  Masach de <\/em>Rosh<\/em> (see item 16).<\/p>\n\n\n\n

      It was compelled to descend from the  Rosh<\/em> because of the  Aviut <\/em>de <\/em>Guf<\/em> discerned in the  Reshimot <\/em>that were incorporated in it. However, it is still not enough for actual  Aviut <\/em>de <\/em>Kelim<\/em>, but only when it first elicits  Eser <\/em>Sefirot <\/em>de <\/em>Rosh<\/em> from below upward in \u201cpotential\u201d through the  Zivug <\/em>Elyon<\/em>. Afterwards Malchut <\/em>expands in  Eser <\/em>Sefirot <\/em>from her and within her from above downward in  Behinat <\/em>Kelim<\/em> for actual  Hitlabshut <\/em>in  Toch<\/em> and  Sof<\/em>.<\/p>\n\n\n\n

      Thus the eleventh operation has been clarified, which is the  Zivug <\/em>de <\/em>Hakaa<\/em>. The twelfth operation is the  Hitpashtut <\/em>of  Malchut de <\/em>Rosh<\/em> from the  Chazeh <\/em>down to  Behinat <\/em>Guf<\/em> in  Toch<\/em> and  Sof<\/em>. Both extend from the ascent and  Hitkalelut <\/em>of the  Masach <\/em>in  Malchut de <\/em>Rosh<\/em>.<\/p>\n\n\n\n

      21. The thirteenth operation is the clothing over the previous  Partzuf<\/em>, extending and connected with the  Histalkut Orot <\/em>de <\/em>Guf<\/em> of the previous  Partzuf<\/em>. This is because the new  Partzuf <\/em>fill the  Kelim<\/em> that have been emptied of their  Orot<\/em> with its  Ohr<\/em> during the  Hizdakchut <\/em>of the  Masach <\/em>and its ascent to the  Rosh<\/em>. It is considered that it clothes with its new  Orot<\/em>.<\/p>\n\n\n\n

      22. The fourteenth operation is when its  Koma<\/em> begins from the  Peh<\/em> of the previous  Partzuf<\/em>, extending by its birth and emergence from there, as is the nature of the branch that is attached where it exits and sucks off the  Shoresh<\/em>. Similarly, the entire  Shoresh <\/em>of the new  Partzuf<\/em> is from the  Hitkalelut <\/em>of the  Masach de <\/em>Guf<\/em> in the  Malchut de <\/em>Rosh<\/em>, called  Peh<\/em>. Hence its  Koma<\/em> is attached there, and from there it begins.<\/p>\n\n\n\n

      23. Thus we have explained the fourteen operations that cause the birth and emanation of a  Partzuf <\/em>from  Partzuf <\/em>in general, as it is in all the  Partzufim<\/em> equally; how each causes and is caused by its prior cause in utter necessity. Now we shall explain the sequence of  Partzufim <\/em>de <\/em>AK<\/em> by cause and consequence.<\/p>\n\n\n\n

      The ten operations that were made for the emanation of  Partzuf Galgalta de <\/em>AK<\/em> through cause and consequence have already been explained (item 1). After  Partzuf Galgalta <\/em>had been completed, the Bitush de <\/em>Ohr Makif <\/em>in  Ohr Pnimi <\/em>began, and following it all the above fourteen operations until Partzuf <\/em>AB <\/em>de <\/em>AK<\/em> emanated from it in  Rosh, Toch, Sof<\/em>.<\/p>\n\n\n\n

      Thus,  Peh <\/em>de <\/em>Partzuf <\/em>AB<\/em> is  AB<\/em> at the place of  Chazeh de <\/em>Partzuf Galgalta<\/em>, for  Behina Dalet<\/em>, called Tabur <\/em>de <\/em>Galgalta<\/em>, was not included in the  Masach de <\/em>AB<\/em>, as it is the last  Behina<\/em>, which disappears along with the  Hizdakchut<\/em>. Hence, the  Eser <\/em>Sefirot <\/em>de <\/em>Rosh <\/em>AB<\/em> stand from the place of the  Chazeh <\/em>to the  Peh <\/em>de <\/em>Partzuf Galgalta<\/em>, and its  Sium Raglin <\/em>is above  Tabur <\/em>de <\/em>Galgalta<\/em>, as it is  Behina Dalet <\/em>there. Also,  AB<\/em> has nothing of  Behina Dalet<\/em>, hence it cannot expand below  Tabur <\/em>de <\/em>Galgalta<\/em>.<\/p>\n\n\n\n

      24. After the  Rosh, Toch, Sof de <\/em>Partzuf <\/em>AB<\/em> is completed, the  Bitush de <\/em>Ohr Makif <\/em>in  Ohr <\/em>Pnimi<\/em> also returns on it. This activates all fourteen operations, until  Partzuf <\/em>SAG <\/em>de <\/em>AK<\/em> is emanated from it in Rosh, Toch, Sof<\/em>, namely the third  Partzuf de <\/em>AK<\/em>.<\/p>\n\n\n\n

      There too the  Masach <\/em>of its  Rosh<\/em> did not stand in the place of  Tabur <\/em>de <\/em>AB<\/em>, meaning in  Behina Gimel de <\/em>Guf<\/em>, which is  Tabur<\/em> for the  AB<\/em>, but at its  Chazeh<\/em>. This is because the last  Behina <\/em>de <\/em>AB<\/em> is included in the  Masach de <\/em>SAG<\/em>, as it disappears with the  Hizdakchut <\/em>of the  Masach<\/em>.<\/p>\n\n\n\n

      From the  Chazeh<\/em> to  Peh <\/em>de <\/em>AB<\/em> stand the  Eser <\/em>Sefirot <\/em>de <\/em>Rosh <\/em>SAG<\/em>, and from the  Chazeh <\/em>down the Eser <\/em>Sefirot <\/em>de <\/em>Guf <\/em>SAG<\/em> come out in  Toch<\/em> and  Sof<\/em> through the  Sium Raglin <\/em>of the first  Partzuf de <\/em>AK<\/em>, called  Galgalta<\/em>.<\/p>\n\n\n\n

      25. Here, in  Partzuf <\/em>SAG<\/em>, two operations that weren\u2019t in  Partzuf <\/em>AB <\/em>were added:<\/p>\n\n\n\n

        \n
      1. It extended below\u00a0Tabur\u00a0<\/em>de\u00a0<\/em>Galgalta de\u00a0<\/em>AK<\/em>\u00a0as well, clothed and illuminated the\u00a0Kelim\u00a0<\/em>de\u00a0<\/em>Galgalta de\u00a0<\/em>AK<\/em>\u00a0from\u00a0Tabur<\/em>\u00a0downward.\u00a0<\/li>\n\n\n\n
      2. It divided into two\u00a0Partzufim<\/em>\u00a0on the\u00a0Tabur\u00a0<\/em>de\u00a0<\/em>Galgalta de\u00a0<\/em>AK<\/em>. From\u00a0Tabur<\/em>\u00a0upwards it is called\u00a0AB\u00a0<\/em>de\u00a0<\/em>SAG<\/em>, or\u00a0Taamim\u00a0<\/em>de\u00a0<\/em>SAG<\/em>, and from\u00a0Tabur\u00a0<\/em>de\u00a0<\/em>Galgalta\u00a0<\/em>downward,\u00a0SAG<\/em>\u00a0is called\u00a0SAG<\/em>,\u00a0MA<\/em>,\u00a0BON\u00a0<\/em>de\u00a0<\/em>SAG<\/em>, or\u00a0Nekudot<\/em>,\u00a0Tagin<\/em>,\u00a0Otiot\u00a0<\/em>de\u00a0<\/em>SAG<\/em>.<\/li>\n<\/ol>\n\n\n\n

        The first operation, meaning what extends below  Tabur <\/em>de <\/em>Galgalta <\/em>as well, extends because there still wasn\u2019t a  Tzimtzum <\/em>on the  Ohr <\/em>Bina<\/em>, obstructing it from illuminating to  Behina Dalet<\/em>. This is because  Tzimtzum <\/em>Aleph<\/em> was only on  Ohr <\/em>Hochma<\/em>, hence  Partzuf <\/em>AB<\/em>, whose  Koma<\/em> is up to  Hochma <\/em>could not expand below  Tabur <\/em>de <\/em>Galgalta<\/em>, the place of  Behina Dalet<\/em>. However, the  Koma<\/em> of  Partzuf <\/em>SAG <\/em>is only up to  Bina<\/em>, and thus it could shine also into  Behina Dalet<\/em>.<\/p>\n\n\n\n

        The second operation, meaning its division into  Taamim<\/em> and  Nekudot<\/em>, extends from the first operation, from the force of the  Zachar de <\/em>Partzuf <\/em>SAG<\/em>. The  Zachar de <\/em>SAG<\/em> is  Behina Gimel de <\/em>Hitlabshut<\/em>. In the  Zivug <\/em>ha <\/em>Aleph<\/em> of the  Rosh<\/em>, it extended  Komat <\/em>Hochma<\/em>, which clothes the  Kli <\/em>de <\/em>Keter <\/em>de <\/em>SAG<\/em> (see  Ohr Pnimi <\/em>item 1).<\/p>\n\n\n\n

        Thus,  Keter <\/em>de <\/em>SAG<\/em> that extends through the  Tabur<\/em> is called  AB <\/em>de <\/em>SAG<\/em>, or  Taamim<\/em>. However, the Ohr Zachar <\/em>cannot expand below  Keter<\/em>, therefore the rest of the lower nine  Sefirot <\/em>de <\/em>SAG<\/em> expand from  Tabur<\/em> of  Galgalta<\/em> downwards. This is so because there is no  Ohr <\/em>Hochma <\/em>in them, but only  Ohr <\/em>Bina<\/em>, upon which the  Tzimtzum <\/em>doesn\u2019t apply. Thus, this part is called  SAG <\/em>de <\/em>SAG<\/em>, indicating that there is nothing of  AB<\/em> there.<\/p>\n\n\n\n

        26. After the  Rosh, Toch, Sof <\/em>of  Partzuf <\/em>SAG<\/em> were completed, the  Bitush de <\/em>Ohr Makif <\/em>in  Ohr <\/em>Pnimi<\/em>returned, and the rest of the fourteen operations related to it. Finally, the fourth  Partzuf <\/em>de <\/em>AK<\/em> was emanated from it, called  MA<\/em> and  BON <\/em>de <\/em>AK<\/em>.  MA<\/em> and  BON<\/em> too came out in two separate  Partzufim<\/em>from one another on the  Tabur <\/em>de <\/em>Galgalta de <\/em>AK<\/em>, as  Partzuf <\/em>SAG<\/em>, from which they extend.<\/p>\n\n\n\n

        However, there are several very important operations added in the order of the emanation of  Partzuf <\/em>MA<\/em> and  BON<\/em>. This is because they implanted the matter of the association of  Midat ha <\/em>Rachamim <\/em>with Din<\/em>, considered the beginning of the  Olamot<\/em>, as the  Olamot<\/em> would not have existed whatsoever were it not for them.<\/p>\n\n\n\n

        The fundamental cause of all these additional operations is the Hitpashtut <\/em>of Nekudot <\/em>de <\/em>SAG<\/em> from Tabur <\/em>de <\/em>AK<\/em> downwards, meaning into the Kelim <\/em>de <\/em>NHY <\/em>de <\/em>Galgalta<\/em>, which are from Behina Dalet<\/em>. In this manner the SAG<\/em>, being Behina Bet <\/em>and the First Hey<\/em>, became cohesive with the NHY<\/em> of Partzuf Galgalta<\/em>, which are Behina Dalet<\/em>,
        the lower Hey <\/em>de <\/em>HaVaYaH<\/em>.<\/p>\n\n\n\n

        This caused the  Tzimtzum <\/em>Bet<\/em> in  AK<\/em>, as was the  Tzimtzum Aleph<\/em> in  Ein Sof<\/em> (Part 6, item 7). As Tzimtzum <\/em>Aleph<\/em> was on  Behina Dalet<\/em>, so here the  Tzimtzum <\/em>was made on  Behina <\/em>Bet<\/em>. Also, in Tzimtzum <\/em>Aleph<\/em> pushed the  Ohr<\/em> away from all four  Behinot<\/em>, and then returned and extended only the first nine  Sefirot<\/em>. Here too the  Tzimtzum <\/em>was made on  Behina <\/em>Bet<\/em>, pushed the  Ohr<\/em> from the entire Guf <\/em>de <\/em>SAG<\/em>, and then returned to clothe only the two  Sefirot Keter<\/em> and  Hochma<\/em> in the entire  Rosh, Toch, Sof <\/em>in this  Partzuf <\/em>MA<\/em> and  BON<\/em>.<\/p>\n\n\n\n

        In  Tzimtzum <\/em>Aleph<\/em> the  Kav<\/em> of  Ohr <\/em>Ein Sof <\/em>on  Malchut de <\/em>NHY <\/em>de <\/em>AK<\/em> stopped at the place of  Olam ha Zeh<\/em>, and remained without  Ohr<\/em>. Here too, in  Tzimtzum <\/em>Bet<\/em>, the  Ohr<\/em> stopped on the  Kav<\/em> from  Ein Sof<\/em>on  Bina <\/em>de <\/em>NHY <\/em>de <\/em>AK<\/em>. Thus,  Bina <\/em>ZA<\/em> and  Malchut <\/em>remained below the point of  Tzimtzum<\/em>, without Ohr<\/em>.<\/p>\n\n\n\n

        Know, that here is where  Bina<\/em> acquired the name  Beria<\/em> in all the degrees, from the word  \u201cBar<\/em>\u201d (outside), such as  \u201cBatei Barai<\/em>\u201d (outskirts), meaning outwardly.<\/p>\n\n\n\n

        It is so because through  Tzimtzum <\/em>Bet<\/em> here,  Bina<\/em> in all the degrees went outside the degree. Thus, Bina<\/em> of the  Rosh<\/em> became  Behinat <\/em>Guf<\/em>;  Bina<\/em> above  Tabur<\/em> became  Behinat<\/em> below  Tabur<\/em>; and  Bina<\/em> of the  NHY<\/em> went completely outside the  Atzilut <\/em>of the  Partzuf<\/em>, remaining without  Ohr<\/em>, like the  Nekuda <\/em>de <\/em>Olam ha Zeh<\/em> during  Tzimtzum <\/em>Aleph<\/em>.<\/p>\n\n\n\n

        27. However, there is a great difference between the  Tzimtzum<\/em> here and  Tzimtzum <\/em>Aleph<\/em>, as there the  Tzimtzum <\/em>on  Behina Dalet<\/em> was absolute, and can never change. However, here in  Tzimtzum<\/em> bet, it is not so definite, and might change by a  Zivug <\/em>Elyon<\/em>.<\/p>\n\n\n\n

        Hence, from here on there are states in each  Partzuf<\/em>: a state of  Katnut<\/em>, and a state of  Gadlut<\/em>. Consequently, two  Roshim<\/em> were erected here:  Rosh <\/em>Aleph<\/em>, where the two  Heyin<\/em> are connected to each other permanently, which can never be separated. After that, a second  Rosh<\/em> was erected, where their connection is not permanent, but ascends and descends.<\/p>\n\n\n\n

        The  Parsa<\/em> was set up between them. During the  Katnut<\/em>, the two  Heyin<\/em> are connected in the  Nikvey Eynaim de <\/em>Rosh <\/em>ha <\/em>Bet<\/em> by the force of the dominion of the Upper  Rosh<\/em>. Then the  Tachton <\/em>is considered to be without a  Rosh<\/em>. During the  Gadlut<\/em>, performed by the  He\u2019arat <\/em>AB<\/em>, the  Parsa<\/em> conceals the  Rosh <\/em>Aleph<\/em> and its dominion is unapparent. At that time the lower  Hey<\/em> descends from place of the  Eynaim de <\/em>Rosh <\/em>Bet<\/em> below  Peh <\/em>de <\/em>Rosh <\/em>ha <\/em>Bet<\/em>, and the three  Sefirot <\/em>AHP<\/em> return to the  Rosh<\/em>. Then the  Tachton <\/em>acquires  Behinat <\/em>Rosh<\/em> and  GAR<\/em>.<\/p>\n\n\n\n

        28. Know, that  Katnut <\/em>and  Gadlut <\/em>apply only in  Partzufim <\/em>MA<\/em> and  BON<\/em> in all the degrees, whereas the lower  Hey<\/em> is already in the  Nikvey Eynaim <\/em>of their  Rosh<\/em>. They are considered the  Behinat <\/em>Guf<\/em> of that Rosh<\/em>.<\/p>\n\n\n\n

        Thus you see that the  Eser <\/em>Sefirot <\/em>de <\/em>Nekudim <\/em>are considered the first  MA<\/em> and  BON<\/em> in the  Olamot<\/em>. Even though half of the  Partzuf<\/em> Upper  MA<\/em> and  BON<\/em> clothes from  Peh <\/em>de <\/em>SAG<\/em> downwards to the  Tabur<\/em>of  Partzuf Galgalta de <\/em>AK<\/em>, it also stemmed form the  Nikvey Eynaim de <\/em>Rosh <\/em>de <\/em>SAG<\/em>. However, because the lower  Hey<\/em> is connected to the First  Hey<\/em> in it, it is no longer considered  Behinat <\/em>MA<\/em> and BON<\/em>.<\/p>\n\n\n\n

        This is so because the  Masach <\/em>in it consists of the lower  Hey<\/em> when it came out of  Nikvey Eynaim de <\/em>Rosh <\/em>SAG<\/em>, and descended to its corresponding  Behina<\/em>, which is the  Tabur<\/em>. Thus, only the  Eser <\/em>Sefirot <\/em>de <\/em>Nekudim <\/em>are considered  MA<\/em> and  BON<\/em>, and only in them does the above matter of  Katnut <\/em>and Gadlut <\/em>apply.<\/p>\n\n\n\n

        Moreover, even the  GAR <\/em>de <\/em>Nekudim <\/em>are not considered actual  MA<\/em> and  BON<\/em>, because the lower  Hey<\/em>remains in the  Nikvey Eynaim de <\/em>Rosh <\/em>ha <\/em>Bet<\/em>, which are the  GAR <\/em>de <\/em>Nekudim<\/em>. Also,  YHV<\/em> are without any manifestation of the lower  Hey<\/em> descended in the  AHP<\/em> of this  Rosh <\/em>Bet<\/em>, which are the  HB<\/em> in it.<\/p>\n\n\n\n

        Thus, the lower  Hey<\/em> is only at the  Keter <\/em>de <\/em>GAR <\/em>de <\/em>Nekudim<\/em>, which is this  Galgalta <\/em>ve <\/em>Eynaim <\/em>of this Rosh<\/em>. However, in these  HB <\/em>de <\/em>GAR<\/em>, there is only  Behinat<\/em> First  Hey<\/em>. Thus, they too are not considered actual  MA<\/em> and  BON<\/em>. Despite that, the matter of  Gadlut <\/em>and  Katnut <\/em>does operate in them because there is still the lower  Hey<\/em> in them, as  Holam<\/em> over their  Otiot <\/em>YHV<\/em>, meaning in the  Keter<\/em>.<\/p>\n\n\n\n

        The real  MA<\/em> and  BON<\/em> are the seven lower  Sefirot de <\/em>Nekudim<\/em>, which are the true  Guf <\/em>de <\/em>Nekudim<\/em>. They are the first  Shoresh <\/em>of  MA<\/em> and  BON<\/em> in the  Olamot<\/em> from now on, though  Behinat <\/em>MA<\/em> does not exist in them for there was the breaking of the vessels in them (see Part 7). Only the  Behinat <\/em>BON <\/em>was left of it, hence these  MA<\/em> and  BON<\/em> are only referred to as  BON<\/em> in the Rav\u2019s words.<\/p>\n\n\n\n

        29. The lower  Hey<\/em> made four steps from the time she connected with the First  Hey<\/em> and came in the Nikvey Eynaim de <\/em>Rosh <\/em>SAG<\/em>, until she came to her place, which is  Guf <\/em>de <\/em>Nekudim<\/em>, called  ZAT <\/em>de <\/em>Nekudim<\/em>.<\/p>\n\n\n\n

        The first step from  Nikvey Eynaim de <\/em>Rosh <\/em>SAG<\/em> to the place of  Tabur <\/em>de <\/em>Guf <\/em>de <\/em>AK <\/em>ha <\/em>Pnimi<\/em>, which is the  Nikvey Eynaim de <\/em>Rosh <\/em>ha <\/em>Aleph<\/em>, called  YESHSUT<\/em>. There she permanently connected with the First  Hey<\/em> and became a fixed  Shoresh <\/em>to  Partzuf MAN<\/em> and  BON<\/em> in its  Behinat <\/em>Katnut<\/em>.<\/p>\n\n\n\n

        A second step to  Nikvey Eynaim de <\/em>Rosh <\/em>ha <\/em>Bet<\/em>, where there is the  Tikun<\/em> of the  Parsa<\/em>. The lower  Hey<\/em>is separated from the place of  Nikvey Eynaim <\/em>by the  Zivug <\/em>de <\/em>AB <\/em>SAG<\/em>, and descends to the place of this  Peh <\/em>de <\/em>Rosh<\/em>.<\/p>\n\n\n\n

        A third step is the descent of the lower  Hey<\/em> from  Nikvey Eynaim <\/em>below the  Peh<\/em>. It is called  Hitlabshut <\/em>NHY <\/em>de <\/em>Keter<\/em> to  Behinat <\/em>Mochin <\/em>and  GAR<\/em> in  Hochma <\/em>and  Bina <\/em>de <\/em>Nekudim<\/em>. Through the descent of the lower  Hey<\/em> under the  YHV<\/em>, they return to  Behinat <\/em>Rosh<\/em>, and where they were previously only  HGT<\/em>, they have now become  HBD<\/em>. They clothe the three Upper  Prakin <\/em>de <\/em>NHY <\/em>de <\/em>AK<\/em>:  Hochma <\/em>on the  Perek <\/em>Elyon <\/em>de <\/em>Netzah<\/em>;  Bina<\/em> on the  Perek <\/em>Elyon <\/em>de <\/em>Hod<\/em>;  Daat<\/em> on the  Perek <\/em>Elyon <\/em>de <\/em>Yesod<\/em>.<\/p>\n\n\n\n

        A fourth step is from  Yesod <\/em>de <\/em>AK<\/em> to  Daat <\/em>de <\/em>HB<\/em>, as  Nekuda<\/em> inside the  Otiot <\/em>de <\/em>YHV<\/em>. Then  AVI<\/em> mate on the collective  MAN<\/em> from  Vav<\/em> and  Nekuda<\/em>, and beget the  MA<\/em> and  BON<\/em> to their place.<\/p>\n\n\n\n

        30. Thus the main operations added to the emanation of  MA<\/em> and  BON<\/em> were explained here. Let us briefly explain them in an orderly manner:<\/p>\n\n\n\n

        Because of the  Hitpashtut <\/em>of the lower nine of  SAG<\/em> below  Tabur <\/em>de <\/em>AK <\/em>ha <\/em>Pnimi<\/em>, illuminating to the Kelim <\/em>de <\/em>NHY <\/em>de <\/em>AK <\/em>ha <\/em>Pnimi<\/em>, the two  Heyin<\/em> became cohesive and connected. This is because the Ohr <\/em>SAG<\/em> is  Behinat<\/em> First  Hey<\/em>, and  NHY <\/em>de <\/em>AK <\/em>ha <\/em>Pnimi<\/em> is the lower  Hey<\/em>.<\/p>\n\n\n\n

        Thus, when the matter of the  Hizdakchut <\/em>of the  Masach <\/em>returned to  Partzuf <\/em>SAG<\/em> as well, the  Masach <\/em>was found to be consisting of two  Partzufim<\/em> here:  Partzuf <\/em>SAG<\/em> and  Partzuf Galgalta<\/em>, raising them together to the  Rosh <\/em>de <\/em>SAG<\/em>, to  Nikvey Eynaim<\/em>, meaning to  Behina Aleph <\/em>from there.<\/p>\n\n\n\n

        Because the lower  Hey<\/em> is not in its place, but was incorporated and united with the First  Hey<\/em>, meaning the First  Hey<\/em> received and became  Behinat<\/em> lower  Hey<\/em>, hence the  Zivug<\/em> was made on the First  Hey<\/em> alone. Consequently, two  Zivugim<\/em> were made there: one for the  Zachar<\/em>, and one for the Nekeva<\/em>. However, the primary  Zivug<\/em> occurred in the  Behinat <\/em>Nekeva<\/em>, which is  Behina <\/em>Aleph<\/em>. This is because she is complete with  Behinat <\/em>Hamshacha <\/em>too, from which there is  Hitpashtut <\/em>to  Kelim<\/em>.<\/p>\n\n\n\n

        When the  Aviut <\/em>de <\/em>Guf<\/em> in the  Masach <\/em>was recognized, it departed from the  Rosh <\/em>de <\/em>SAG<\/em> and descended to its corresponding  Behina<\/em> in the  Guf<\/em>, being  Tabur <\/em>de <\/em>AK <\/em>ha <\/em>Pnimi<\/em>. This is because there begins the place of the lower  Hey<\/em>, contained in the  Masach<\/em>, and there it mated with the  Ohr Elyon<\/em>and the  Eser <\/em>Sefirot <\/em>de <\/em>Rosh<\/em> called  YESHSUT <\/em>elicited from  Tabur<\/em> upwards.<\/p>\n\n\n\n

        Bina<\/em>,  ZA<\/em> and  Malchut <\/em>of that  Rosh<\/em> already stand below  Tabur<\/em> because the lower  Hey<\/em> stands at its Hochma<\/em>, which is also the place of  Tabur<\/em>, and the  Sefirot <\/em>below  Hochma<\/em> stand from the  Tabur<\/em> down. Also, they are the  GAR <\/em>de <\/em>Nekudim<\/em>, meaning the core of the  Rosh <\/em>de <\/em>Nekudim<\/em>. This is because the first  Rosh<\/em> is not at all considered  Nekudim<\/em>, as the lower  Hey<\/em> in the  Masach <\/em>is below it, and the  Aviut<\/em>doesn\u2019t operate whatsoever from below upward. Hence, it is considered  Akudim de <\/em>SAG<\/em>. For that reason  GAR<\/em> of  Nekudim <\/em>remain the  Behinat <\/em>Rosh<\/em> of the  Nekudim<\/em>, named  Rosh <\/em>ha <\/em>Bet<\/em>.<\/p>\n\n\n\n

        This  Rosh<\/em>ha <\/em>Bet<\/em> has  Eser <\/em>Sefirot <\/em>too, divided by the  GAR<\/em>.  GE<\/em> are incorporated in the  Keter<\/em>, and  AHP<\/em>are in  Hochma <\/em>and  Bina<\/em>. The lower  Hey<\/em> is in  Keter<\/em>, which is  Behinat <\/em>Rosh <\/em>ha <\/em>Bet<\/em>, and  Hochma <\/em>and Bina<\/em>, which are  AHP<\/em>, departed from  Rosh <\/em>ha <\/em>Bet<\/em> into  Behinat <\/em>HGT<\/em>, meaning  Behinat <\/em>Guf<\/em>.<\/p>\n\n\n\n

        You find in them that the lower  Hey<\/em> in the  Eynaim <\/em>and the  YHV<\/em> in these  AHP<\/em>, meaning the lower  Hey<\/em>does not shine anything in these  AHP<\/em>, which are  Hochma <\/em>and  Bina<\/em>. Instead, they are only  Behinat<\/em>First  Hey<\/em>.<\/p>\n\n\n\n

        The  Tikun<\/em> of the  Parsa<\/em> is on this  Rosh <\/em>ha <\/em>Bet<\/em>, where there are two  Tikkunim<\/em>:<\/p>\n\n\n\n

          \n
        1. The first is that the two\u00a0Heyin<\/em>\u00a0contained in it are diagonal, meaning that a fissuring of the\u00a0Parsa<\/em>\u00a0is sometimes possible there. At that time the two\u00a0Heyin<\/em>\u00a0separated from one another and the lower\u00a0Hey<\/em>\u00a0descended from there downward below\u00a0Malchut<\/em>\u00a0of this\u00a0Rosh<\/em>, as\u00a0Kamatz\u00a0<\/em>under\u00a0Otiot\u00a0<\/em>YHV<\/em>.\u00a0<\/li>\n\n\n\n
        2. The second is to hide and conceal at that time the force of the lower\u00a0Hey<\/em>\u00a0that stands at the\u00a0Nikvey Eynaim\u00a0<\/em>of the first\u00a0Rosh<\/em>\u00a0with a tight connection with the First\u00a0Hey<\/em>. It is so because had it not been for that concealment, it would have been impossible for the lower\u00a0Hey<\/em>\u00a0of the second\u00a0Rosh<\/em>\u00a0to descend below the\u00a0Otiot<\/em>.<\/li>\n<\/ol>\n\n\n\n

          Here was the  Shoresh <\/em>for the state of  Katnut <\/em>of the  Partzufim <\/em>made, meaning a possibility of ascent and  Gadlut<\/em>. However, it can never be that it would also diminish more than the  Komat <\/em>Katnut <\/em>that was in it. This guard extends by the force of the lower  Hey<\/em> in the  Nikvey Eynaim <\/em>of the First  Rosh<\/em>, tightly connected there with the First  Hey<\/em>. Also, the state of  Gadlut <\/em>extends from the lower  Hey<\/em> in the Nikvey Eynaim <\/em>of the second  Rosh<\/em>.<\/p>\n\n\n\n

          Two operations were made in order to beget the  Gadlut de <\/em>Nekudim<\/em>: the first for the  Rosh<\/em> of the Nekudim<\/em>, where by the  Zivug <\/em>de <\/em>AB <\/em>SAG<\/em> the lower  Hey<\/em> in the  Eynaim <\/em>that stood above  HB<\/em>, which are YHV<\/em>, descended and went under these  Otiot <\/em>YHV<\/em>. In that the  HB<\/em> returned to the second  Rosh<\/em>, and the  YHV<\/em> that were  HGT<\/em> rose and became  HBD<\/em>.<\/p>\n\n\n\n

          This is called  Hitlabshut <\/em>NHY <\/em>de <\/em>Keter<\/em> in  Hochma <\/em>and  Bina<\/em>. The second operation was for the  ZAT<\/em>, which are the true  Guf <\/em>de <\/em>Nekudim<\/em>.  Yesod <\/em>de <\/em>AK<\/em> illuminated the point of the lower  Hey<\/em> inside the Otiot<\/em>, within the  HB <\/em>de <\/em>Nekudim<\/em>, as  Melafom<\/em>, which is a point in the  Vav<\/em>. They became  MAN<\/em> in  HB<\/em>and mated on them, begetting the  ZAT <\/em>de <\/em>Nekudim<\/em>. This will be explained in the next part.<\/p>\n\n\n\n

          31. We find thirteen operations here:<\/p>\n\n\n\n

            \n
          1. The connection of the two\u00a0Heyin<\/em>, the First\u00a0Hey<\/em>\u00a0and the lower\u00a0Hey<\/em>.\u00a0<\/li>\n\n\n\n
          2. Hitkalelut\u00a0<\/em>of the\u00a0Masach\u00a0<\/em>in the\u00a0Reshimot\u00a0<\/em>of the two\u00a0Partzufim<\/em>\u00a0from\u00a0Partzuf\u00a0<\/em>SAG<\/em>\u00a0and from\u00a0Partzuf Galgalta de\u00a0<\/em>AK<\/em>.\u00a0<\/li>\n\n\n\n
          3. The\u00a0Zivug<\/em>\u00a0was made only on the\u00a0Behinat<\/em>\u00a0First\u00a0Hey<\/em>.\u00a0<\/li>\n\n\n\n
          4. The descent of the\u00a0Masach\u00a0<\/em>after its\u00a0Hitkalelut\u00a0<\/em>in the two\u00a0Zivugim<\/em>\u00a0of the\u00a0Rosh<\/em>, its arriving at the place of\u00a0Tabur\u00a0<\/em>de\u00a0<\/em>AK\u00a0<\/em>ha\u00a0<\/em>Pnimi<\/em>.\u00a0<\/li>\n\n\n\n
          5. Rosh\u00a0<\/em>ha\u00a0<\/em>Aleph<\/em>, called\u00a0YESHSUT<\/em>.\u00a0<\/li>\n\n\n\n
          6. Rosh\u00a0<\/em>ha\u00a0<\/em>Bet<\/em>, called\u00a0GAR\u00a0<\/em>de\u00a0<\/em>Nekudim<\/em>.\u00a0<\/li>\n\n\n\n
          7. The exit of\u00a0Bina<\/em>\u00a0and\u00a0ZON<\/em>\u00a0outside the degree in all the degrees.\u00a0<\/li>\n\n\n\n
          8. The preparation of the place for the three separated\u00a0Olamot<\/em>, called\u00a0Beria<\/em>,\u00a0Yetzira<\/em>, and\u00a0Assiya<\/em>, and the\u00a0Kav<\/em>\u00a0of\u00a0Ein Sof<\/em>\u00a0that previously stopped at the middle point, being the point of\u00a0Olam ha Zeh<\/em>. Also,\u00a0Behinat\u00a0<\/em>Malchut de\u00a0<\/em>NHY\u00a0<\/em>de\u00a0<\/em>AK\u00a0<\/em>ha\u00a0<\/em>Pnimi<\/em>\u00a0rose above the new point of\u00a0Tzimtzum\u00a0<\/em>to the place of\u00a0Bina\u00a0<\/em>de\u00a0<\/em>NHY\u00a0<\/em>de\u00a0<\/em>AK\u00a0<\/em>ha\u00a0<\/em>Pnimi<\/em>.\u00a0<\/li>\n\n\n\n
          9. The division of\u00a0Rosh\u00a0<\/em>ha\u00a0<\/em>Bet<\/em>\u00a0itself into\u00a0GE<\/em>\u00a0and\u00a0AHP<\/em>, where the lower\u00a0Hey<\/em>\u00a0is in the\u00a0Eynaim\u00a0<\/em>and\u00a0YHV<\/em>\u00a0in the\u00a0AHP<\/em>.\u00a0<\/li>\n\n\n\n
          10. The correction of the\u00a0Parsa<\/em>.\u00a0<\/li>\n\n\n\n
          11. The correction of\u00a0Gadlut\u00a0<\/em>and\u00a0Katnut<\/em>.\u00a0<\/li>\n\n\n\n
          12. The lowering of the lower\u00a0Hey<\/em>\u00a0below\u00a0Otiot\u00a0<\/em>YHV<\/em>, which was for the purpose of\u00a0Gadlut\u00a0<\/em>and\u00a0Panim\u00a0<\/em>be\u00a0<\/em>Panim\u00a0<\/em>de\u00a0<\/em>GAR<\/em>\u00a0of the\u00a0Nekudim<\/em>.\u00a0<\/li>\n\n\n\n
          13. The arriving of the lower\u00a0Hey<\/em>\u00a0into the\u00a0Otiot<\/em>\u00a0for the purpose of the emanation of\u00a0ZAT\u00a0<\/em>de\u00a0<\/em>Nekudim<\/em>.<\/li>\n<\/ol>\n\n\n\n

            32. Now we shall explain the connections of cause and consequence in them:<\/p>\n\n\n\n

            1. The first is the connection of the two  Heyin<\/em>. They extend from the  He\u2019arat<\/em> lower nine  de <\/em>SAG<\/em>, which are  Behina <\/em>Bet<\/em> and lower  Hey<\/em>, into the  Kelim<\/em> of the Inner  NHY <\/em>de <\/em>AK<\/em>, being  Behina Dalet <\/em>and lower  Hey<\/em>.<\/p>\n\n\n\n

            2. The second is the  Hitkalelut <\/em>of the  Masach <\/em>from the  Reshimot <\/em>of the two  Partzufim<\/em>,  SAG<\/em> and  NHY <\/em>de <\/em>AK<\/em>. They too extend from the  He\u2019arah<\/em> of  SAG<\/em> to the  Kelim <\/em>de <\/em>AK <\/em>ha <\/em>Pnimi<\/em>.<\/p>\n\n\n\n

            3. The third is the  Zivug<\/em> that was only on  Aviut<\/em> of the First  Hey<\/em>. It extends because the  Reshimo <\/em>de <\/em>SAG<\/em> is the principle, and the lower  Hey <\/em>de <\/em>NHY <\/em>de <\/em>AK<\/em> is subordinate to it, connected to  SAG<\/em> through its illumination to  NHY<\/em>.<\/p>\n\n\n\n

            4. The fourth is the descent of the  Masach <\/em>to the place of  Tabur<\/em>. It extends by the force of the lower Hey<\/em> contained in that  Masach<\/em>, and the connection of the  Heyin<\/em> being from the  Tabur <\/em>de <\/em>AK<\/em>downwards because of the  Hitpashtut <\/em>Ohr <\/em>SAG<\/em> there, and not from  Tabur<\/em> upwards.<\/p>\n\n\n\n

            5. The fifth is  Rosh <\/em>ha <\/em>Aleph<\/em>. It extends from the  Hitkalelut <\/em>of the  Masach <\/em>in the  Aviut<\/em> of the  Rosh<\/em>. Hence, as it descends below as well, it first elicits the  Behinat<\/em> from below upward, which is like all the Partzufim<\/em>.<\/p>\n\n\n\n

            6. The sixth is  Rosh <\/em>ha <\/em>Bet<\/em>, called  GAR <\/em>de <\/em>Nekudim<\/em>. It extends from the  AHP<\/em> that departed from Rosh <\/em>ha <\/em>Aleph<\/em>.<\/p>\n\n\n\n

            7. The seventh is the exit of  Bina<\/em>,  ZA<\/em> and  Malchut <\/em>from all the degrees. It extends by the force of the lower  Hey<\/em> that was connected with the First  Hey<\/em>, and the First  Hey<\/em> receiving the  Tzura<\/em> of the lower Hey<\/em>. That creates a  Zivug<\/em> in the  Nikvey Eynaim<\/em>, and  Bina<\/em> and  ZON<\/em> exit from the  Rosh<\/em>, and similarly so from all the degrees.<\/p>\n\n\n\n

            33. 8. The eighth is the place that became the three separated  Olamot <\/em>BYA<\/em> and the  Kav<\/em> of  Ein Sof <\/em>that stopped at  Bina <\/em>de <\/em>NHY <\/em>de <\/em>AK<\/em>. It too extends from the ascent of the lower  Hey<\/em> in  Nikvey Eynaim <\/em>because  Bina<\/em>,  ZA<\/em> and  Malchut de <\/em>NHY<\/em> came out below the point of the  Tzimtzum<\/em>, which has now risen above  Bina <\/em>de <\/em>NHY<\/em>. This  Bina<\/em> became  Olam <\/em>Beria<\/em>, the  ZA<\/em>,  Olam <\/em>Yetzira<\/em>, and  Malchut<\/em>,  Olam <\/em>Assiya<\/em>.<\/p>\n\n\n\n

            9. The ninth is the division of the second  Rosh<\/em> into lower  Hey<\/em> in the  Eynaim <\/em>and  YHV<\/em> in the  AHP<\/em>. It extends from the division of  Partzuf <\/em>SAG<\/em> on  Taamim<\/em> and  Nekudot<\/em>, called  AB<\/em> and  SAG<\/em> (see above item 25). Hence, the  Masach <\/em>that rose from there to  Rosh <\/em>de <\/em>SAG<\/em> elicited two  Behinot <\/em>Rosh<\/em> there:<\/p>\n\n\n\n

              \n
            • One from\u00a0Behinat\u00a0<\/em>Taamim<\/em>\u00a0and\u00a0AB<\/em>, from which\u00a0Partzuf Elyon\u00a0<\/em>de\u00a0<\/em>MA<\/em>\u00a0extends, beginning [another version from the manuscript of Baal HaSulam: in that] in\u00a0Peh\u00a0<\/em>de\u00a0<\/em>SAG<\/em>\u00a0and ending in\u00a0Tabur<\/em>.\u00a0<\/li>\n\n\n\n
            • And a second\u00a0Rosh<\/em>\u00a0from the\u00a0Behinat\u00a0<\/em>Nekudot<\/em>\u00a0and\u00a0SAG\u00a0<\/em>de\u00a0<\/em>SAG<\/em>, from which the\u00a0Partzuf\u00a0<\/em>Tachton de\u00a0<\/em>MA<\/em>\u00a0and\u00a0BON<\/em>\u00a0extends, beginning from\u00a0Tabur\u00a0<\/em>de\u00a0<\/em>AK<\/em>\u00a0downward, which are the\u00a0Eser\u00a0<\/em>Sefirot\u00a0<\/em>de\u00a0<\/em>Nekudim<\/em>\u00a0(see here items 24, 25).<\/li>\n<\/ul>\n\n\n\n

              The first  Rosh<\/em> is from  Behinat<\/em> lower  Hey<\/em> in the  Eynaim<\/em>, whose branches are  Se\u2019arot Rosh<\/em>, and the second  Rosh<\/em> is from  Behinat <\/em>YHV<\/em> in the  AHP<\/em>, whose branches are  Se\u2019arot Dikna <\/em>(Ohr Pnimi <\/em>items 2 and 19).<\/p>\n\n\n\n

              It explains there that although the second  Rosh<\/em> is  AHP<\/em> of the first  Rosh<\/em>, still it is a complete  Rosh<\/em> in and of itself. The reason is that the  Masach <\/em>descended to its  Behinat <\/em>Nikvey Eynaim<\/em> and made the Zivug<\/em> with the  Ohr Elyon <\/em>on the  Aviut <\/em>de <\/em>Behinot <\/em>Nekudot<\/em> in it, generating  Eser <\/em>Sefirot <\/em>from below upward.<\/p>\n\n\n\n

              It is so because in every place where the  Tzura<\/em> of  Aviut<\/em> was renewed in the  Masach<\/em>, a new  Zivug<\/em> was made. Hence, there are three  Behinot<\/em> discerned in  Rosh <\/em>ha <\/em>Bet<\/em>:<\/p>\n\n\n\n

                \n
              1. Bina<\/em>,\u00a0ZA<\/em>\u00a0and\u00a0Malchut\u00a0<\/em>that came out of\u00a0Rosh\u00a0<\/em>ha\u00a0<\/em>Aleph<\/em>.\u00a0<\/li>\n\n\n\n
              2. Behinat<\/em>\u00a0complete\u00a0Rosh<\/em>, meaning that a new\u00a0Zivug<\/em>\u00a0was made on the\u00a0Behinat\u00a0<\/em>Nekudot<\/em>\u00a0in it, mixed with the lower\u00a0Hey<\/em>.\u00a0<\/li>\n\n\n\n
              3. It is necessarily divided into\u00a0GE<\/em>\u00a0and\u00a0AHP<\/em>, since the new\u00a0Zivug<\/em>\u00a0made in it was only in the\u00a0Nikvey Eynaim<\/em>, meaning\u00a0Behina Aleph<\/em>. It is also regarded that its lower\u00a0Hey<\/em>\u00a0is in the\u00a0Eynaim\u00a0<\/em>and\u00a0YHV<\/em>in the\u00a0AHP<\/em>, and the\u00a0AHP<\/em>\u00a0came out of the\u00a0Rosh<\/em>.<\/li>\n<\/ol>\n\n\n\n

                It is known that the  Masach <\/em>displays all the  Zivugim<\/em> it consists of in the  Rosh <\/em>de <\/em>Elyon<\/em> after it comes down to its place in the  Guf <\/em>de <\/em>Elyon<\/em>. Hence, these two  Roshim<\/em> appear below as well:<\/p>\n\n\n\n

                  \n
                1. The first\u00a0Rosh<\/em>\u00a0from\u00a0Tabur<\/em>\u00a0upwards, called\u00a0YESHSUT<\/em>, considered\u00a0Taamim\u00a0<\/em>and\u00a0AB<\/em>.\u00a0<\/li>\n\n\n\n
                2. The second\u00a0Rosh<\/em>\u00a0from\u00a0Tabur<\/em>\u00a0down.<\/li>\n<\/ol>\n\n\n\n

                  They contain the same three above  Behinot<\/em>, which are a complete  Rosh<\/em> in and of themselves. Also, the  AHP<\/em> from the  Behinat <\/em>Rosh <\/em>ha <\/em>Aleph<\/em>, and the  Behinat<\/em> division of the lower  Hey<\/em> in the  Eynaim <\/em>and YHV<\/em> in the  AHP<\/em>, where these  AHP<\/em> depart from this second  Rosh<\/em>.<\/p>\n\n\n\n

                  34. 10. The tenth is the correction of the  Parsa<\/em>. It too extends from the division of  Partzuf de <\/em>MA<\/em> and BON<\/em> into two  Partzufim<\/em> on the  Tabur<\/em>, imprinted and generated by the force of  SAG\u2019s<\/em> division into Taamim <\/em>and  Nekudot<\/em> (see here item 33).<\/p>\n\n\n\n

                  It is so because originally they are one  Partzuf<\/em>, as the  Taamim <\/em>and  Nekudot<\/em> of  SAG<\/em> extend from one Rosh<\/em>: the  Taamim <\/em>are  Keter <\/em>de <\/em>Guf <\/em>SAG<\/em> and the  Nekudot<\/em> are the lower nine of that  Guf<\/em>. Hence, the MA<\/em> and  BON<\/em> too come from their  Masach<\/em>. Although they have two  Roshim<\/em>, they are also considered one  Guf<\/em>.<\/p>\n\n\n\n

                  Thus, this division is similar to the  Parsa<\/em> inside the intestines of a person, where this  Parsa<\/em> divides a single  Guf<\/em> and makes it be like two separate  Gufim<\/em>.<\/p>\n\n\n\n

                  On the one hand, the  Gevul<\/em> in the  Parsa<\/em> is similar to the  Gevul<\/em> in the  Tzipornaim <\/em>of the  Raglaim <\/em>of the  Partzuf<\/em>, since it too stands and ends the Upper  Partzuf <\/em>of  MA<\/em> and  BON<\/em>. It is related to  Partzuf <\/em>AB <\/em>de <\/em>SAG<\/em> and  Taamim <\/em>and is considered  AVI <\/em>de <\/em>MA<\/em> and  BON<\/em>, where the  Tzipornaim <\/em>of the  Raglaim <\/em>end on the  Parsa<\/em>.<\/p>\n\n\n\n

                  On the other hand it is in the middle of the  Partzuf<\/em>, since on the part of the  Shoresh <\/em>the  Taamim <\/em>and Nekudot<\/em> are only one  Partzuf<\/em>. Thus, the middle and the  Sium<\/em> are mixed in it together. Consequently, two corrections shine in it:<\/p>\n\n\n\n

                    \n
                  1. The force of the connection of the two\u00a0Partzufim<\/em>. It is helped by the primary\u00a0Zivug\u00a0<\/em>AB\u00a0<\/em>SAG<\/em>, when the\u00a0AB\u00a0<\/em>de\u00a0<\/em>SAG<\/em>\u00a0and\u00a0SAG\u00a0<\/em>de\u00a0<\/em>SAG<\/em>\u00a0became one and the lower\u00a0Hey<\/em>\u00a0descended from the\u00a0Eynaim\u00a0<\/em>under the\u00a0Otiot\u00a0<\/em>YHV<\/em>, and the\u00a0AHP<\/em>\u00a0in all the degrees return to their degree as in the beginning.\u00a0<\/li>\n\n\n\n
                  2. The second correction is the concealment of the permanent lower\u00a0Hey<\/em>\u00a0in\u00a0Rosh\u00a0<\/em>ha\u00a0<\/em>Aleph<\/em>, so that it doesn\u2019t manifest its force when the\u00a0AHP<\/em>\u00a0return to the\u00a0Rosh<\/em>. In that regard, she distinguishes the first\u00a0Rosh<\/em>\u00a0above her as a separate\u00a0Partzuf<\/em>, not connected whatsoever with the second\u00a0Rosh<\/em>.<\/li>\n<\/ol>\n\n\n\n

                    35. 11. The eleventh is the correction of  Gadlut <\/em>and  Katnut<\/em>.<\/p>\n\n\n\n

                    12. The twelfth is the lowering of the lower  Hey<\/em> below the  YHV<\/em>, sufficient for the returning of  HB <\/em>de <\/em>Nekudim <\/em>Panim<\/em>be <\/em>Panim<\/em>. It extends by the  Zivug <\/em>de <\/em>AB<\/em> and  SAG<\/em> by the force of the two  Tikkunim<\/em> in the  Parsa<\/em>.<\/p>\n\n\n\n

                    13. The thirteenth is the permeation of the lower  Hey<\/em> into the  Otiot<\/em> for the purpose of the creation of the  ZAT <\/em>de <\/em>Nekudim<\/em>, being the real  Guf<\/em>. It extends from the  He\u2019arat <\/em>Yesod <\/em>de <\/em>AK<\/em> to the  Rosh <\/em>de <\/em>Nekudim<\/em>, of the  Behinat <\/em>Shuruk<\/em>, which is a  Nekuda<\/em> inside the  Vav<\/em>. This matter will be explained in completeness in Part 7.<\/p>\n","protected":false},"excerpt":{"rendered":"

                    Bear in mind that\u00a0Olam\u00a0ha\u00a0Nekudim\u00a0is the first\u00a0Shoresh\u00a0that\u00a0Olamot\u00a0ABYA\u00a0stem from. It is here that the association of\u00a0Midat ha Rachamim\u00a0with\u00a0Din\u00a0is erected and rooted; it […]<\/p>\n","protected":false},"featured_media":0,"parent":16222,"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-11270","book","type-book","status-publish","hentry","topic-baal-hasulam"],"acf":[],"yoast_head":"\nKabbalah | Part 6 - 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