{"id":11714,"date":"2025-12-12T11:22:11","date_gmt":"2025-12-12T11:22:11","guid":{"rendered":"https:\/\/staging.kabbalah.info\/?post_type=book&p=11714"},"modified":"2026-01-23T13:16:43","modified_gmt":"2026-01-23T13:16:43","slug":"part-4-table-of-questions-and-answers-for-topics","status":"publish","type":"book","link":"https:\/\/www.kabbalah.info\/en\/part-4-table-of-questions-and-answers-for-topics\/","title":{"rendered":"Part 4 – Table of Questions and Answers for Topics"},"content":{"rendered":"\n

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

67. What are the two matters in  Atzilut<\/em>?<\/strong><\/p>\n\n\n\n

68. Where did the manifestation of the  HaVaYot<\/em> of the  Kelim<\/em> begin?<\/strong><\/p>\n\n\n\n

69. What causes the making of the  Kelim<\/em>?<\/strong><\/p>\n\n\n\n

70. Why don\u2019t the  Kelim<\/em> manifest before the  Ohr <\/em>departs from inside them?<\/strong><\/p>\n\n\n\n

71. What caused the distinction of the  Kelim <\/em>as  Ohr Av<\/em>?<\/strong><\/p>\n\n\n\n

72. What is the excessive  Aviut<\/em> that the  Ohr Av<\/em> acquired after the  Histalkut<\/em>?<\/strong><\/p>\n\n\n\n

73. Why don\u2019t the  Kelim<\/em> of the  Rosh<\/em> tolerate the  Orot<\/em>?<\/strong><\/p>\n\n\n\n

74. Why is there no  Hizdakchut <\/em>in the  Kelim<\/em>?<\/strong><\/p>\n\n\n\n

75. Why was only one  Kli<\/em> of  Keter <\/em>made by the  Histalkut<\/em>?<\/strong><\/p>\n\n\n\n

76. Why is it not apparent in the  Eser Sefirot de Guf<\/em> that they are actually ten  Orot<\/em>?<\/strong><\/p>\n\n\n\n

77. Why are  Kelim de Rosh<\/em> not actual vessels of reception?<\/strong><\/p>\n\n\n\n

78. What is the difference between the discernment of  Elyon<\/em> and  Tachton<\/em>, and  Pnimi <\/em>and Hitzon<\/em>?<\/strong><\/p>\n\n\n\n

79. What are two kinds of  Kelim <\/em>found in the  Partzuf<\/em>?<\/strong><\/p>\n\n\n\n

80. Why did  Malchut<\/em> come out first in  Akudim<\/em>, the opposite of the  Partzufim<\/em> that followed it?<\/strong><\/p>\n\n\n\n

81. Why did  Keter <\/em>not create a  Kli <\/em>during the  Histalkut<\/em>?<\/strong><\/p>\n\n\n\n

82. Why in the order of the  Kelim <\/em>the  Elyonim<\/em> emerge first, the opposite of the  Orot<\/em>, where the  Tachtonim<\/em> emerge first?<\/strong><\/p>\n\n\n\n

83. Why did  Hochma<\/em> rise in  Kli de Keter<\/em>?<\/strong><\/p>\n\n\n\n

84. What is the  Ohr <\/em>that extends from the  Maatzil<\/em> from above downward during the Histalkut<\/em>?<\/strong><\/p>\n\n\n\n

85. Why are the levels that emerge during the  Histalkut <\/em>called  Ohr Hozer<\/em>?<\/strong><\/p>\n\n\n\n

86. Why is the  He\u2019arat Zivug<\/em> that descends from the Upper  Behina<\/em> into the lower one and empty of  Ohr,<\/em> called  Ohr Hozer<\/em>?<\/strong><\/p>\n\n\n\n

87. What are the twelve kinds of  Ohr Hozer<\/em> found in  Akudim<\/em>?<\/strong><\/p>\n\n\n\n

88. What are the ten kinds of  Kelim <\/em>found in  Akudim<\/em>?<\/strong><\/p>\n\n\n\n

89. What is the ascent of the  Orot<\/em> to the  Maatzil<\/em>?<\/strong><\/p>\n\n\n\n

90. How does the procreation of the  Partzufim<\/em> extend?<\/strong><\/p>\n\n\n\n

91. What is the reason for the  Hakaa<\/em> of  Ohr Pnimi<\/em> and  Ohr Makif<\/em> on each other?<\/strong><\/p>\n\n\n\n

92. What is the oppositeness that exists between  Ohr Pnimi<\/em> and  Ohr Makif<\/em>?<\/strong><\/p>\n\n\n\n

93. Who overpowers in the  Hakaa<\/em> of  Ohr Pnimi<\/em> and  Ohr Makif<\/em>?<\/strong><\/p>\n\n\n\n

94. Who overpowers in the  Hakaa <\/em>of the  Reshima <\/em>and the descending  Ohr Hozer<\/em>?<\/strong><\/p>\n\n\n\n

95. Why is there no one to beat on  Keter<\/em>?<\/strong><\/p>\n\n\n\n

96. What do the  Sefirot <\/em>receive when they come to the  Maatzil<\/em>?<\/strong><\/p>\n\n\n\n

97. What are the differences among the five kinds of  Hakaa<\/em> found in  Akudim<\/em>?<\/strong><\/p>\n\n\n\n

98. How do the  Reshimot<\/em> relate to the second  Partzuf<\/em>?<\/strong><\/p>\n\n\n\n

99. Why are the  Reshimot<\/em> considered to be  Ohr Yashar<\/em>?<\/strong><\/p>\n\n\n\n

100. Why doesn\u2019t the last  Behina<\/em> leave a  Reshima<\/em>?<\/strong><\/p>\n\n\n\n

101. How do the  Reshimot <\/em>become  Behinot Tagin<\/em>?<\/strong><\/p>\n\n\n\n

102. What does the  Reshima de Keter<\/em> remain in?<\/strong><\/p>\n\n\n\n

103. What are the twelve kinds of  Reshimot<\/em> found in  Akudim<\/em>?<\/strong><\/p>\n\n\n\n

104. Why does the  Ohr Elyon<\/em> mate with the  Masach<\/em> during its  Hizdakchut<\/em>?<\/strong><\/p>\n\n\n\n

105. What are the seven discriminations found in the  Masach<\/em>?<\/strong><\/p>\n\n\n\n

106. Why is there no limitation found in the  Eser Sefirot de Rosh<\/em>?<\/strong><\/p>\n\n\n\n

107. From which point begins the recognition of the limitation?<\/strong><\/p>\n\n\n\n

108. Why is the  Behina<\/em> where the  Zivug <\/em>occurs considered the lowest  Behina<\/em>?<\/strong><\/p>\n\n\n\n

109. Why are the  Eser Sefirot<\/em> contained in five  Behinot<\/em>?<\/strong><\/p>\n\n\n\n

110. What are the  Eser Sefirot<\/em> below  Tabur<\/em>?<\/strong><\/p>\n\n\n\n

111. Why does  Malchut <\/em>remain without  Ohr<\/em> in  Hitpashtut Bet<\/em>?<\/strong><\/p>\n\n\n\n

112. Why does  Keter<\/em> enters last and departs first, the opposite of  Malchut<\/em>?<\/strong><\/p>\n\n\n\n

113. How does  ZA <\/em>have  Behinat Haya<\/em> in  Hitpashtut Aleph<\/em>?<\/strong><\/p>\n\n\n\n

114. Why do the  Eser Sefirot de Akudim<\/em> emerge only in  Behinat Nefesh<\/em>?<\/strong><\/p>\n\n\n\n

115. Why is  He\u2019arat Ruach<\/em> not completed for  Malchut<\/em> before all the  VAK de ZA<\/em> emerge?<\/strong><\/p>\n\n\n\n

116. Why is  Yesod de ZA<\/em> not included in its five  Ktzavot<\/em>?<\/strong><\/p>\n\n\n\n

117. Why did  Nefesh<\/em> not emerge in  Behinat Hitpashtut Aleph<\/em> and the great  Orot <\/em>RNHY<\/em>came out during the  Histalkut<\/em>?<\/strong><\/p>\n\n\n\n

118. When does  Bina <\/em>gain  Ohr Haya<\/em>?<\/strong><\/p>\n\n\n\n

119. When does  ZA <\/em>gain  Makif de Yechida<\/em>?<\/strong><\/p>\n\n\n\n

120. Why does  Malchut<\/em> not gain a third  Ohr Makif<\/em>?<\/strong><\/p>\n\n\n\n

121. Where do the surrounding  Kelim <\/em>and  Orot <\/em>extend from?<\/strong><\/p>\n\n\n\n

122. Where are the Five Inner and Five Surrounding?<\/strong><\/p>\n\n\n\n

123. Why are there no more than five inner and two surrounding found in the  Guf <\/em>of the Partzufim<\/em>?<\/strong><\/p>\n\n\n\n

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

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

67. <\/strong>What are the two matters in  Atzilut<\/em>?<\/strong><\/p>\n\n\n\n

    \n
  1. The expansion of spirituality, meaning the five  Behinot <\/em>Orot<\/em> called  NRNHY<\/em>. <\/li>\n\n\n\n
  2. The five  Behinot <\/em>Kelim<\/em>, called  KHB<\/em>,  ZA<\/em> and  Malchut<\/em>. We must tell them apart in every word in this wisdom, for you have no  Ohr<\/em> without a  Kli<\/em>.<\/li>\n<\/ol>\n\n\n\n

    They are opposite to each other in their every manifestation: the order of appearance of the Kelim<\/em> is from above downward, KHB<\/em>, ZA<\/em> and Malchut<\/em>; the order of the appearance of the Orot<\/em> is the opposite, namely from below upward, NRNHY<\/em>.<\/p>\n\n\n\n

    The lack of the lower Kelim<\/em> in the Partzuf <\/em>causes the lack of the Upper Orot<\/em> there. Thus, when slightly forgetting that we must recognize the oppositeness between them, the matter will be instantly confused.<\/p>\n\n\n\n

    (Chap 1, item 2)<\/p>\n\n\n\n

    68. <\/strong>Where did the manifestation of the  HaVaYot<\/em> of the  Kelim<\/em> begin?<\/strong><\/p>\n\n\n\n

    The HaVaYot<\/em> of the Kelim<\/em> begin from the moment of the beginning of the expansion of the Ohr <\/em>from above downward, meaning from Peh <\/em>de <\/em>AK<\/em> down, though they are still not apparent. Only later, when the Ohr<\/em> returns from them to the Maatzil <\/em>and the Kelim<\/em> remain empty, does their Aviut<\/em> manifest.<\/p>\n\n\n\n

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

    69. <\/strong>What causes the making of the  Kelim<\/em>?<\/strong><\/p>\n\n\n\n

    The expansion of the Ohr<\/em> and its departure from there causes the making of the Kli<\/em>.<\/p>\n\n\n\n

    (Chap 1, item 9)<\/p>\n\n\n\n

    70. <\/strong>Why don\u2019t the  Kelim<\/em> manifest before the  Ohr<\/em> departs from inside them?<\/strong><\/p>\n\n\n\n

    Since the measure of the Ohr<\/em> extends according to the measure of the Aviut<\/em> of the Masach<\/em>, the Aviut<\/em>and the Zakut<\/em> are therefore equally important. They are regarded as mixed in one another and it is impossible to separate them and tell them apart.<\/p>\n\n\n\n

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

    71. <\/strong>What caused the distinction of the  Kelim<\/em> as  Ohr <\/em>Av<\/em>?<\/strong><\/p>\n\n\n\n

    After the Ohr Yashar <\/em>exits and expands from the Kelim<\/em> and returns to its origin, and they remain without Ohr<\/em>, their Aviut<\/em> is distinguished as lowness and deficiency, and in that the Kelim <\/em>manifest.<\/p>\n\n\n\n

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

    72. <\/strong>What is the excessive  Aviut<\/em> that the  Ohr <\/em>Av<\/em> acquired after the  Histalkut<\/em>?<\/strong><\/p>\n\n\n\n

    The Kelim<\/em>, which are expansion of Ohr Hozer <\/em>from the Masach <\/em>and Malchut <\/em>de <\/em>Rosh<\/em> down are regarded as Aviut<\/em>, even before they expand to the Guf<\/em>. However, they do not manifest before the Ohr<\/em>departs from them (see item 71).<\/p>\n\n\n\n

    When the Ohr<\/em> departs from them the Aviut<\/em> that was in them while they were in Malchut <\/em>de <\/em>Rosh<\/em>manifests, and also the additional Aviut<\/em> that they\u2019ve now reacquired. It means that they are left in the dark without Ohr<\/em>, which is Behinat <\/em>Din<\/em> and Aviut<\/em> that they did not have before they expanded into the Guf<\/em>.<\/p>\n\n\n\n

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

    73. <\/strong>Why don\u2019t the  Kelim<\/em> of the  Rosh<\/em> tolerate the  Orot<\/em>?<\/strong><\/p>\n\n\n\n

    Because that is the meaning of the ascent of the Ohr Hozer <\/em>from below upward because of the Zivug <\/em>de <\/em>Hakaa <\/em>performed there. It is so because the meaning of \u201cfrom below upward\u201d is resistance to Hitlabshut<\/em>, intolerance toward the clothing of the Ohr<\/em>.<\/p>\n\n\n\n

    (Chap 1, item 5)<\/p>\n\n\n\n

    74. <\/strong>Why is there no  Hizdakchut <\/em>in the  Kelim<\/em>?<\/strong><\/p>\n\n\n\n

    The matter of the Hizdakchut <\/em>revolves solely around the force of the detainment and the Gevul<\/em> in the Masach <\/em>because of the Aviut<\/em> contained in him. This comes to him by the Bitush of Ohr <\/em>Makif<\/em>, as detainment interrupts the Ohr Makif <\/em>that wants to expand below the Masach<\/em>. The matter of the Bitush <\/em>of Ohr <\/em>Makif<\/em> does not reach the Kelim<\/em> at all, for they really do yearn for it, but the force of the Masach <\/em>stands between them.<\/p>\n\n\n\n

    (Chap 2, Ohr <\/em>Pnimi<\/em> item 20)<\/p>\n\n\n\n

    75. <\/strong>Why was only one  Kli<\/em> of  Keter<\/em> made by the  Histalkut<\/em>?<\/strong><\/p>\n\n\n\n

    Only one Kli<\/em> of Keter<\/em> was made after the Histalkut <\/em>because the Histalkut <\/em>was all at once and instantaneous. Even though we discern Eser <\/em>Sefirot <\/em>there, it is like a Kli<\/em> whose parts are not equal.<\/p>\n\n\n\n

    (Chap 1, item 10)<\/p>\n\n\n\n

    76. <\/strong>Why is it not apparent in the  Eser <\/em><\/strong>Sefirot <\/em>de <\/em>Guf<\/em> that they are actually ten  Orot<\/em>?<\/strong><\/p>\n\n\n\n

    Because there is only one Kli<\/em> here, and one Histalkut<\/em>, as in item 75.<\/p>\n\n\n\n

    (Chap 1, item 6)<\/p>\n\n\n\n

    77. <\/strong>Why are  Kelim <\/em>de <\/em>Rosh<\/em> not actual vessels of reception?<\/strong><\/p>\n\n\n\n

    Since they are from below upward, see item 73.<\/p>\n\n\n\n

    (Chap 1, item 7 and Ohr <\/em>Pnimi<\/em> item 50)<\/p>\n\n\n\n

    78. <\/strong>What is the difference between the discernment of  Elyon<\/em> and  Tachton<\/em>, and <\/strong>Pnimi<\/em> and Hitzon<\/em>?<\/strong><\/p>\n\n\n\n

    In a complete level, the four Behinot<\/em> are regarded as one above the other. Above means Zakut<\/em> and below means Aviut<\/em>. When speaking only of a Kli <\/em>de <\/em>Hamshacha <\/em>in the Partzuf<\/em>, the four Behinot<\/em> are considered to be one before the other where the more Av<\/em> is more Pnimi<\/em>.<\/p>\n\n\n\n

    (Chap 5, Ohr <\/em>Pnimi<\/em> item 3)<\/p>\n\n\n\n

    79. <\/strong>What are two kinds of  Kelim<\/em> found in the  Partzuf<\/em>?<\/strong><\/p>\n\n\n\n

    The first is the Ohr <\/em>Av<\/em> that remains after the Histalkut<\/em>, which are for the need of the Partzuf <\/em>itself. The second is the Reshimot <\/em>and the Nitzotzin <\/em>that remain in the above Ohr <\/em>Av<\/em>, for the purpose of the second Partzuf<\/em>, which follows it.<\/p>\n\n\n\n

    (Chap 2, Ohr <\/em>Pnimi<\/em> item 4)<\/p>\n\n\n\n

    80. <\/strong>Why did <\/strong>Malchut <\/em>come out first in  Akudim<\/em>, the opposite of the  Partzufim<\/em> that followed it?<\/strong><\/p>\n\n\n\n

    Because the HaVaYot<\/em> of the Kelim<\/em> began in Akudim<\/em>, and there are no more than the vessels of Malchut <\/em>there. However, after the Histalkut <\/em>of the Orot<\/em> of this Partzuf<\/em>, the Kelim<\/em> for the next Partzuf <\/em>are prepared here. Thus, the Kelim<\/em> precede the Orot<\/em> of the next Partzuf<\/em>.<\/p>\n\n\n\n

    Here they came out from above downward in the order of the Histalkut<\/em>, for when Behina Dalet <\/em>purified to Behina Gimel<\/em>, Kli <\/em>de <\/em>Keter<\/em> manifested, and when Behina Gimel <\/em>purified to Behina <\/em>Bet<\/em>, Kli <\/em>de <\/em>Hochma <\/em>manifested etc. they are positioned similarly in the next Partzuf <\/em>as well, and similarly in all the Partzufim<\/em>, as all of them were made in this manner.<\/p>\n\n\n\n

    (Chap 6, item 5)<\/p>\n\n\n\n

    81. <\/strong>Why did  Keter<\/em> not create a  Kli<\/em> during the  Histalkut<\/em>?<\/strong><\/p>\n\n\n\n

    He had a Kli<\/em> for Himself, meaning the Ohr <\/em>Av<\/em> remained below after the Histalkut <\/em>of the Ohr Yashar<\/em>. When it says that He did not create a Kli<\/em> it means that it is for the purpose of Nukva <\/em>de <\/em>Keter<\/em> of the second Partzuf<\/em>.<\/p>\n\n\n\n

    It is so because this Kli<\/em> was made of the descending Nitzotzin <\/em>from the Zivug<\/em> on the Upper Behina<\/em>, and there is no Behinat <\/em>Aviut<\/em> for the Ohr Elyon <\/em>to strike prior to Keter<\/em>. Hence, the Nitzotzin <\/em>did not fall to Kli <\/em>de <\/em>Keter<\/em> and He did not make a Kli<\/em> for the second Partzuf<\/em>.<\/p>\n\n\n\n

    (Chap 4, Ohr <\/em>Pnimi<\/em> item 9)<\/p>\n\n\n\n

    82. <\/strong>Why in the order of the  Kelim<\/em> the  Elyonim <\/em>emerge first, the opposite of the  Orot<\/em>, where the  Tachtonim<\/em> emerge first?<\/strong><\/p>\n\n\n\n

    Because so was the beginning of the manifestation and formation. The manifestation of the Kelim<\/em>came by Histaklut <\/em>Bet<\/em> and the Histalkut<\/em>. In the beginning, Kli <\/em>de <\/em>Keter<\/em> appeared by the Hizdakchut <\/em>from Behina Dalet <\/em>to Behina Gimel<\/em>. Then, by the Hizdakchut <\/em>from Behina Gimel <\/em>to Behina <\/em>Bet<\/em>, the Kli<\/em>of the level of Hochma <\/em>manifested. When it purified from Behina Bet <\/em>to Behina Aleph<\/em>, Kli <\/em>de <\/em>Bina<\/em>appeared etc.<\/p>\n\n\n\n

    Thus, the Upper Kelim<\/em> came out first, and the lower last. It is, however, the opposite in the Orot<\/em>: first, in Hitpashtut Aleph<\/em>, only Ohr <\/em>Nefesh <\/em>came out. When it purified into Behina Gimel<\/em>, when the Zivug<\/em> was made in the Hotem<\/em>, Behinat <\/em>Ohr <\/em>Ruach<\/em> came out. When it was purified to Behina <\/em>Bet<\/em> and the Zivug<\/em> was made in the Awzen<\/em>, Ohr <\/em>Neshama <\/em>came out, and when it purified into Behina Aleph<\/em>, and the Zivug<\/em> was made in the Eynaim<\/em>, Ohr <\/em>Haya<\/em> came out. Thus, the Lower Orot<\/em> came out first, and the Upper next.<\/p>\n\n\n\n

    83. <\/strong>Why did <\/strong>Hochma <\/em>rise in  Kli <\/em>de <\/em>Keter<\/em>?<\/strong><\/p>\n\n\n\n

    Because the purer Ohr<\/em> clothes the purer Kli<\/em>, because of the equivalence of form.<\/p>\n\n\n\n

    (Chap 6, item 15)<\/p>\n\n\n\n

    84. <\/strong>What is the  Ohr<\/em> that extends from the  Maatzil <\/em>from above downward during the Histalkut<\/em>?<\/strong><\/p>\n\n\n\n

    The four levels that came out during the Hizdakchut<\/em>, when the Masach <\/em>came to the Behinot<\/em> of the middle of its purification.<\/p>\n\n\n\n

    (Chap 2, item 1)<\/p>\n\n\n\n

    85. <\/strong>Why are the levels that emerge during the  Histalkut <\/em>called  Ohr Hozer<\/em>?<\/strong><\/p>\n\n\n\n

    Because these expansions are also regarded as Histalkut<\/em>. It is so because thus is the conduct of the Histalkut<\/em>, that the Ohr Elyon <\/em>mates with it on its way and it is not considered a genuine Hitpashtut<\/em>.<\/p>\n\n\n\n

    It is like a person who walks out of the house. He necessarily stops where he steps, but these are not considered rests and arrest in his march, because thus is the way to walk out of the house. For that reason they are regarded as Ohr Hozer <\/em>and Din<\/em>.<\/p>\n\n\n\n

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

    86. <\/strong>Why is the  He\u2019arat <\/em>Zivug<\/em> that descends from the <\/strong>Upper  Behina<\/em> into the lower one and empty of  Ohr<\/em>, called  Ohr Hozer<\/em>?<\/strong><\/p>\n\n\n\n

    There are two reasons. First: all these levels are regarded as Ohr Hozer<\/em>, as has been explained in item 85, and second: because everything that descends from the place of the Zivug <\/em>de <\/em>Hakaa <\/em>is Ohr Hozer <\/em>and not Ohr Yashar<\/em>.<\/p>\n\n\n\n

    (Chap 4, Ohr <\/em>Pnimi<\/em> item 2)<\/p>\n\n\n\n

    87. <\/strong>What are the twelve kinds of  Ohr Hozer <\/em>found in  Akudim<\/em>?<\/strong><\/p>\n\n\n\n

    Two kinds of Ohr Hozer <\/em>are discerned at once during the Zivug <\/em>de <\/em>Hakaa<\/em>: the first is the Ohr<\/em> rejected from expanding in Kli <\/em>Malchut <\/em>because of the Hakaa<\/em> of the Masach<\/em>. This Ohr Hozer <\/em>is regarded as Ohr <\/em>Makif<\/em>.<\/p>\n\n\n\n

    The second is the Ohr Hozer <\/em>that is created by correlation between the Histalkut <\/em>and the retirement of Behina Dalet <\/em>from the Ohr<\/em>, which connects with the above rejected Ohr<\/em>. This is the Ohr Hozer <\/em>that ascends from below upward and clothes the Eser <\/em>Sefirot <\/em>de <\/em>Ohr Yashar <\/em>of the Rosh<\/em>.<\/p>\n\n\n\n

    The third kind is the permanent Ohr Hozer <\/em>in Malchut <\/em>de <\/em>Rosh<\/em>, which becomes a source there, from which the Orot<\/em> and the Kelim<\/em> are poured to the Guf<\/em>.<\/p>\n\n\n\n

    The fourth kind is the expanding Ohr Hozer <\/em>from Malchut <\/em>de <\/em>Rosh<\/em> down, extending and clothing to the Eser <\/em>Sefirot <\/em>de <\/em>Ohr Yashar <\/em>that expand with it. This Ohr Hozer <\/em>is considered mixed with the Ohr Yashar<\/em>. It is not distinguished as Levush <\/em>and Kli<\/em> because it is of equal importance with the Ohr Yashar<\/em>.<\/p>\n\n\n\n

    The fifth kind is the minute He\u2019arah<\/em> of the Ohr Yashar <\/em>poured below Tabur<\/em>, called Ohr Nekeva<\/em>. It too is called Ohr Hozer<\/em>.<\/p>\n\n\n\n

    The sixth kind is the Ohr Hozer <\/em>ending each and every Sefira<\/em> of the Eser <\/em>Sefirot <\/em>from Tabur<\/em> down, until the entire Partzuf <\/em>ends.<\/p>\n\n\n\n

    The seventh kind is the Ohr Hozer <\/em>called the Ohr <\/em>Av<\/em>, which remains below and without Ohr<\/em> after the Histalkut <\/em>of the Ohr Yashar<\/em>. It is so because then the Aviut<\/em> in its own essence manifests, which was contained in it even before it expanded from the Peh<\/em> down.<\/p>\n\n\n\n

    The eighth kind is the Ohr Hozer <\/em>added with a double Aviut<\/em> to its own since it remained below, without Ohr<\/em>, after the Histalkut<\/em>. That darkness that it now acquired is a new Aviut<\/em> it did not have before it expanded from the Peh<\/em> down.<\/p>\n\n\n\n

    The ninth kind is the Ohr Yashar <\/em>on the levels that come out during the Hizdakchut<\/em>, regarded as Ohr Hozer <\/em>and Din<\/em>, because of their exit at the time of the Histalkut<\/em>.<\/p>\n\n\n\n

    The tenth kind is the Ohr Hozer <\/em>that descends from the He\u2019arat <\/em>Zivug<\/em> in the Upper Behina<\/em> to the Kli<\/em>below her, which is empty of Ohr<\/em>. It comes through the Zivug <\/em>de <\/em>Hakaa <\/em>with the Reshima<\/em> that exists there in that Kli<\/em>.<\/p>\n\n\n\n

    The eleventh kind is the Nitzotzin <\/em>that fall into the Kelim<\/em> that were separated from the above descending Ohr Hozer<\/em>. They overpowered the Reshima<\/em> because the He\u2019arat <\/em>Zivug<\/em> shines on them.<\/p>\n\n\n\n

    The twelfth kind is the above Nitzotzin<\/em> after they\u2019d been put out, meaning after the He\u2019arat <\/em>Zivug<\/em> left the Upper Behina<\/em>, for then the Reshima<\/em> overpowers them.<\/p>\n\n\n\n

    (Part 4, Histaklut Pnimit<\/em>, item 7)<\/p>\n\n\n\n

    88. <\/strong>What are the ten kinds of  Kelim<\/em> found in  Akudim<\/em>?<\/strong><\/p>\n\n\n\n

      \n
    1. The  Etzem<\/em> of  Behina Dalet<\/em>, over which  Tzimtzum Aleph<\/em> occurred, called  Malchut<\/em>. <\/li>\n\n\n\n
    2. Kelim <\/em>de <\/em>Rosh<\/em>, which are only  Behinat <\/em>Shorashim<\/em> to the  Kelim<\/em>. <\/li>\n\n\n\n
    3. Kelim<\/em> from  Peh<\/em> down, mixed with the  Orot<\/em>. <\/li>\n\n\n\n
    4. The above  Kelim<\/em> from  Peh<\/em> down after the  Histalkut<\/em>, distinguished as  Ohr <\/em>Av<\/em>. <\/li>\n\n\n\n
    5. Kelim<\/em> that are emptied of their  Orot<\/em> and contain  Reshimot<\/em>. <\/li>\n\n\n\n
    6. Kelim<\/em> that are emptied of their  Orot<\/em> and do not contain  Reshimot<\/em>. <\/li>\n\n\n\n
    7. Kelim<\/em> prepared for the male  Behinot <\/em>de <\/em>Hitpashtut <\/em>Bet<\/em>. <\/li>\n\n\n\n
    8. Kelim<\/em> prepared for the female  Behinot <\/em>de <\/em>Hitpashtut <\/em>Bet<\/em>. <\/li>\n\n\n\n
    9. Kelim<\/em> below  Tabur<\/em>, unfit to receive  Ohr Yashar<\/em>. <\/li>\n\n\n\n
    10. External  Kelim<\/em> for the reception of  Orot <\/em>Makifim<\/em>.<\/li>\n<\/ol>\n\n\n\n

      (Histaklut Pnimit<\/em>, item 56)<\/p>\n\n\n\n

      89. <\/strong>What is the ascent of the  Orot<\/em> to the  Maatzil<\/em>?<\/strong><\/p>\n\n\n\n

      Hizdakchut <\/em>from Aviut<\/em> is called ascent. Complete Hizdakchut<\/em>, until it becomes as Zach<\/em> as the Maatzil <\/em>is called \u201cascent of the Orot<\/em> to the Maatzil<\/em>\u201d, because Hishtavut Tzura <\/em>unites and connects the spirituals.<\/p>\n\n\n\n

      90. <\/strong>How does the procreation of the  Partzufim<\/em> extend?<\/strong><\/p>\n\n\n\n

      Ohr <\/em>Malchut<\/em>, meaning the Masach <\/em>and the Ohr Hozer <\/em>contained in it passes through all the Sefirot <\/em>when it purifies and ascends to the Maatzil<\/em>. As it passes within them, it mingles with all the Reshimot <\/em>that remained of their Orot<\/em>, except the last Behina<\/em>.<\/p>\n\n\n\n

      Thus, when it reaches the Maatzil<\/em>, meaning Malchut <\/em>de <\/em>Rosh<\/em>, where the Zivug<\/em> never stops, it too is found to be mingling in that Zivug<\/em>. From there it receives the Aviut<\/em> from below upward, by which the Reshimot <\/em>in it awaken and thicken in their own Aviut <\/em>from above downward once more.<\/p>\n\n\n\n

      Then the Masach <\/em>descends to its place, to the Guf<\/em>, the place of the Chazeh<\/em>. From the Chazeh <\/em>up it generates Eser <\/em>Sefirot <\/em>de <\/em>Rosh<\/em> and from the Chazeh <\/em>down it expands once more into Eser <\/em>Sefirot <\/em>de <\/em>Guf<\/em>, as in the beginning.<\/p>\n\n\n\n

      This is called Hitpashtut <\/em>Bet<\/em>, or Partzuf <\/em>Bet<\/em>. It differs from Partzuf Aleph<\/em> because the substance of the Kelim<\/em> of Partzuf Aleph<\/em> is from the entire Aviut <\/em>de <\/em>Behina Dalet<\/em>, and the substance of this Partzuf <\/em>Bet<\/em> is entirely from Aviut <\/em>de <\/em>Behina Gimel<\/em>. It is so because the Masach <\/em>that rose to Malchut de <\/em>Rosh<\/em>was not contained of Aviut <\/em>de <\/em>Behina <\/em>Dalet<\/em> at all, as she did not leave a Reshima<\/em> after her Histalkut<\/em>.<\/p>\n\n\n\n

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

      91. <\/strong>What is the reason for the  Hakaa<\/em> of  Ohr Pnimi <\/em>and  Ohr Makif <\/em>on each other?<\/strong><\/p>\n\n\n\n

      You already know that the Zivug <\/em>de <\/em>Hakaa <\/em>is primarily in the Masach <\/em>of Malchut <\/em>de <\/em>Rosh<\/em>. Still, the rejection and the detainment in that Masach <\/em>is not in actual fact, but only in \u201cpotential\u201d. Thus, it is impossible to distinguish Ohr Pnimi <\/em>and Ohr <\/em>Makif<\/em> there, for the Ohr<\/em> bound in the Kli<\/em> is called Ohr Pnimi <\/em>and the Ohr<\/em> unbound in the Kli<\/em> is called Ohr <\/em>Makif<\/em>.<\/p>\n\n\n\n

      Since there is neither Halbasha <\/em>nor rejection from Behina Dalet<\/em> here just yet, how then would there be discernments of Ohr Pnimi <\/em>and Ohr Makif <\/em>here? For that reason the Ohr Pnimi <\/em>and the Ohr Makif <\/em>are tied together in the Peh<\/em>, meaning in Malchut <\/em>de <\/em>Rosh<\/em>.<\/p>\n\n\n\n

      However, afterwards, when the Halbasha <\/em>and the rejection in the Rosh<\/em> turn from \u201cpotential\u201d to \u201cactual\u201d in the Guf<\/em>, in the Masach <\/em>in Tabur<\/em>, the Orot<\/em> clothe the Kelim<\/em> in the Masach <\/em>of Tabur<\/em> up, meaning the first nine Sefirot<\/em> of the Guf<\/em>. From the Masach <\/em>of Tabur<\/em> down, meaning Malchut de <\/em>Guf<\/em>, the Orot<\/em> are rejected; they are not clothed.<\/p>\n\n\n\n

      Thus, actual Ohr Pnimi <\/em>and Ohr Makif <\/em>appear here: the Orot<\/em> that came in the Kelim<\/em> from Tabur<\/em> up are Ohr <\/em>Pnimi<\/em>, and the fitting Ohr<\/em> to come from Tabur<\/em> down that was rejected from there because of the detainment of the Masach de <\/em>Tabur<\/em>, is Ohr Makif<\/em>.<\/p>\n\n\n\n

      Thus, Hakaa<\/em> and Bitush <\/em>occurred between the Ohr <\/em>Pnimi<\/em>, namely the Masach<\/em> and the Ohr Hozer <\/em>that clothes the Ohr Yashar<\/em>, and the Ohr Makif<\/em>. It is so because the Ohr Makif <\/em>that began to feel the rejecting force in the Aviut<\/em> of the Masach <\/em>here, beat and struck on it, to purify it, and revoke the force of the Gevul<\/em> in it, so it too could come into the Pnimiut <\/em>of the Partzuf<\/em>.<\/p>\n\n\n\n

      Know, that here the Ohr Makif <\/em>overpowered the Ohr <\/em>Pnimi<\/em>, and that Masach <\/em>in Tabur<\/em> purified and rose to the Peh<\/em>. There it was renewed until it generated a new Hitpashtut <\/em>of Rosh, Toch, Sof <\/em>from it down, called Partzuf <\/em>AB <\/em>de <\/em>AK<\/em>. Thus, the Ohr Makif <\/em>overpowered the limiting force in the Masach<\/em>, for now it went from it down in a complete and whole Partzuf<\/em>, called AB<\/em>.<\/p>\n\n\n\n

      (Chap 1, Ohr <\/em>Pnimi<\/em> item 6)<\/p>\n\n\n\n

      92. <\/strong>What is the oppositeness that exists between  Ohr Pnimi <\/em>and  Ohr <\/em><\/strong>Makif<\/em>?<\/strong><\/p>\n\n\n\n

      The measure and the entire being of the Ohr Pnimi <\/em>depend on the measure of the Aviut<\/em> and the detainment in the Masach<\/em>, as Ohr Makif <\/em>is rejected and remains outside the Partzuf <\/em>because of these detainment and Aviut<\/em> in the Masach<\/em>. Hence the accumulation of Aviut<\/em> distances the Ohr Makif <\/em>according to its size and thus intensifies and brings the Ohr Pnimi <\/em>closer, according to its measure. It turns out that they are total and antipodal opposites.<\/p>\n\n\n\n

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

      93. <\/strong>Who overpowers in the  Hakaa<\/em> of  Ohr Pnimi <\/em>and  Ohr <\/em><\/strong>Makif<\/em>?<\/strong><\/p>\n\n\n\n

      First the Ohr Pnimi <\/em>certainly overpowers, as the first nine Sefirot <\/em>clothed there in the Ohr Hozer <\/em>of the Masach<\/em>, in actuality. It remained so even after the Histalkut<\/em>, as there is no absence in the spiritual.<\/p>\n\n\n\n

      Afterwards, the Ohr Makif <\/em>overpowered the Ohr Pnimi <\/em>until it completely purified the Masach <\/em>and equalized its form with the Maatzil<\/em>, meaning to Malchut <\/em>de <\/em>Rosh<\/em>, where the Ohr Pnimi <\/em>and Ohr Makif <\/em>are connected together (see item 91). There it received force until Hitpashtut <\/em>Bet<\/em> exited from it down, called Partzuf <\/em>AB<\/em>.<\/p>\n\n\n\n

      (See above item 91)<\/p>\n\n\n\n

      94. <\/strong>Who overpowers in the  Hakaa<\/em> of the  Reshima<\/em> and the descending  Ohr Hozer<\/em>?<\/strong><\/p>\n\n\n\n

      During the Zivug<\/em> in the Upper Behina<\/em>, the Ohr Hozer <\/em>that descends from there into the empty Kli<\/em>overpowers the Reshima<\/em> there. The Reshima<\/em> is much greater than the descending Ohr Hozer<\/em>. However, because the Reshima<\/em> is after the Histalkut <\/em>of her Zivug<\/em>, it overpowers her, and when the Masach<\/em> purifies from the Upper Behina<\/em> too, the Zivug<\/em> leaves there too.<\/p>\n\n\n\n

      Then the Reshima<\/em> returns and overpowers the descending Ohr Hozer<\/em>, meaning the Nitzotzot<\/em> that fell into her Kli<\/em>. At that point the Reshima<\/em> descends into her Kli<\/em> once more, as in the beginning, and revokes the power of the Nitzotzot<\/em>, until afterwards they are renewed once more in Hitpashtut <\/em>Bet<\/em>.<\/p>\n\n\n\n

      (Chap 3, Ohr <\/em>Pnimi<\/em> item 80 and Ohr Pnimi <\/em>item 7)<\/p>\n\n\n\n

      95. <\/strong>Why is there no one to beat on  Keter<\/em>?<\/strong><\/p>\n\n\n\n

      Because after it is purified from Behinat <\/em>Keter<\/em>, there is no Zivug <\/em>de <\/em>Hakaa <\/em>in the Masach<\/em>. There isn\u2019t sufficient Aviut<\/em> for actual Zivug <\/em>de <\/em>Hakaa <\/em>in Behina Aleph<\/em>, but only for descent of Nitzotzin<\/em>; all the more so above Keter<\/em>.<\/p>\n\n\n\n

      (Chap 4, Ohr <\/em>Pnimi<\/em> item 40)<\/p>\n\n\n\n

      96. <\/strong>What do the <\/strong>Sefirot <\/em>receive when they come to the  Maatzil<\/em>?<\/strong><\/p>\n\n\n\n

      All the Sefirot <\/em>are contained in the Masach <\/em>that rose to the Maatzil <\/em>because their Reshimot <\/em>mingle with it as it passes in them on its way up (see item 90). Only Behina Dalet<\/em> is not in Him as she did not leave a Reshima<\/em> of herself. Hence, it received from the Maatzil <\/em>only Aviut <\/em>de <\/em>Behina Gimel<\/em>, reaching only the level of Hochma<\/em>. Thus, in value of the Kelim<\/em> it lacks Behinat <\/em>Malchut<\/em>, and in the level of the Orot<\/em> it lacks Behinat <\/em>Ohr <\/em>Keter<\/em>.<\/p>\n\n\n\n

      (Chap 4, Ohr <\/em>Pnimi<\/em> item 50)<\/p>\n\n\n\n

      97. <\/strong>What are the differences among the five kinds of  Hakaa<\/em> found in  Akudim<\/em>?<\/strong><\/p>\n\n\n\n

        \n
      1. Histaklut <\/em>Aleph<\/em>, from which only  Shorashim<\/em> to the  Orot<\/em> and the  Kelim<\/em> come. <\/li>\n\n\n\n
      2. Histaklut <\/em>Bet<\/em>, from which come the completion of the  Kelim<\/em>. <\/li>\n\n\n\n
      3. Hakaat <\/em>(Hakaa<\/em> of)  Ohr Pnimi <\/em>in  Ohr <\/em>Makif<\/em>, from which the ascents of the  Orot<\/em> to the  Maatzil <\/em>comes. <\/li>\n\n\n\n
      4. The  Hakaa<\/em> of the  Reshima<\/em> with the descending  Ohr Hozer <\/em>and the  Kelim<\/em> for  Hitpashtut <\/em>Bet<\/em>from her. <\/li>\n\n\n\n
      5. The  Hakaa<\/em> of  Ohr <\/em>Malchut<\/em> with the  Reshima<\/em>. Because there is no  Reshima<\/em> to  Malchut<\/em>, the Hakaa<\/em> is performed with her  Ohr<\/em>, which is  Behinat <\/em>Ohr <\/em>Zach<\/em> from the  Reshimot<\/em>.<\/li>\n<\/ol>\n\n\n\n

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

        98. <\/strong>How do the  Reshimot <\/em>relate to the second  Partzuf<\/em>?<\/strong><\/p>\n\n\n\n

        They relate as a father to his children. A single Nitzotz<\/em> extends from the father to the child, never to move from there. Similarly, the Atzmut <\/em>of the Reshimot<\/em> passes to the second Partzuf<\/em>, considered the son of the first Partzuf<\/em>, where they become a part of its makeup and the Atzmut <\/em>of the Partzuf<\/em>.<\/p>\n\n\n\n

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

        99. <\/strong>Why are the  Reshimot <\/em>considered to be  Ohr Yashar<\/em>?<\/strong><\/p>\n\n\n\n

        Since they are the remains of the Hitpashtut <\/em>of Ohr Yashar <\/em>from above downward.<\/p>\n\n\n\n

        (Chap 2, Ohr <\/em>Pnimi<\/em> item 2)<\/p>\n\n\n\n

        100. <\/strong>Why doesn\u2019t the last  Behina<\/em> leave a  Reshima<\/em>?<\/strong><\/p>\n\n\n\n

        Because these Reshimot <\/em>are from Ohr Yashar<\/em>, as the Rav says here (Chap 2, item 10), and the last Behina<\/em> does not receive any Ohr Yashar <\/em>because of the Masach <\/em>on her.<\/p>\n\n\n\n

        (Chap 2, item 6)<\/p>\n\n\n\n

        101. <\/strong>How do the  Reshimot <\/em>become  Behinot <\/em>Tagin<\/em>?<\/strong><\/p>\n\n\n\n

        As a result of the Hakaa<\/em> and beating of the descending Ohr Hozer <\/em>on the Reshima<\/em>, the result of their oppositeness, the Ohr Hozer <\/em>overpowers the Reshima<\/em> and enters the Kli<\/em>. Both of them cannot be in a single Kli<\/em>, as there are no two opposites in a single carrier, hence, the Reshima<\/em> must exit there. Then it rises above the Kli<\/em>, and shines a minute He\u2019arah<\/em> for the Kli<\/em>, as Tagin<\/em>.<\/p>\n\n\n\n

        (Chap 4, Ohr Pnimi<\/em> item 7)<\/p>\n\n\n\n

        102. <\/strong>What does the  Reshima <\/em>de <\/em>Keter<\/em> remain in?<\/strong><\/p>\n\n\n\n

        Reshima <\/em>de <\/em>Keter<\/em> remains in Behinat <\/em>Kli <\/em>de <\/em>Keter<\/em>, meaning in the Ohr <\/em>Av<\/em> that remains below and cannot ascend along with the Ohr <\/em>Av<\/em>, as the Rav wrote (Chap 2, item 10). When he writes that Keter<\/em>did not make a Kli<\/em>, it means it is for the purpose of Hitpashtut <\/em>Bet<\/em>.<\/p>\n\n\n\n

        (Chap 4, Ohr Pnimi<\/em> item 9)<\/p>\n\n\n\n

        103. <\/strong>What are the twelve kinds of  Reshimot <\/em>found in  Akudim<\/em>?<\/strong><\/p>\n\n\n\n

          \n
        1. The  Reshimot <\/em>that remain from  Behinat <\/em>Hitlabshut<\/em>. <\/li>\n\n\n\n
        2. The  Reshimot <\/em>from  Behinat <\/em>Hamshacha<\/em>. <\/li>\n\n\n\n
        3. The  Reshimot<\/em> clothed in their  Kelim<\/em>. <\/li>\n\n\n\n
        4. The  Reshimot <\/em>not clothed in their  Kelim<\/em>, but hover over the  Kli<\/em> as  Tagin<\/em>. <\/li>\n\n\n\n
        5. The  Reshimot <\/em>that returned to their  Kelim<\/em> after having left there. <\/li>\n\n\n\n
        6. The  Reshimot <\/em>that consist of  Ohr <\/em>Av<\/em> and  Ohr <\/em>Zach<\/em> without any discrimination that tells them apart. <\/li>\n\n\n\n
        7. The  Reshimot <\/em>from  Behinat <\/em>Ohr <\/em>Zach<\/em> only, from which the males of  Hitpashtut <\/em>Bet<\/em> were made. <\/li>\n\n\n\n
        8. The  Reshimot <\/em>from  Behinat <\/em>Ohr <\/em>Av<\/em> only, from which the  Kelim<\/em> for the males of  Hitpashtut <\/em>Bet<\/em>were made. <\/li>\n\n\n\n
        9. The  Reshima <\/em>de <\/em>Ohr <\/em>Malchut<\/em>, which is but  Behinat <\/em>Ohr <\/em>Zach<\/em> that remained of her  Ohr<\/em>. However, the  Behinat <\/em>Ohr <\/em>Av<\/em> in her disappeared and no  Reshima<\/em> was left of it, meaning the Reshima<\/em> from her  Behinat <\/em>Hamshacha<\/em>, about which the Rav says that  Malchut <\/em>did not leave a Reshima<\/em>. <\/li>\n\n\n\n
        10. The  Reshimot <\/em>incorporated in the  Masach <\/em>as it passes in the  Sefirot <\/em>on its ascent to the  Maatzil<\/em>. They were renewed there in a new  Zivug<\/em> for  Hitpashtut <\/em>Bet<\/em>. <\/li>\n\n\n\n
        11. The  Reshimot <\/em>that remained of the first nine  Sefirot <\/em>that emerged during the  Hizdakchut <\/em>of the Masach<\/em>. <\/li>\n\n\n\n
        12. The  Reshimot <\/em>from the last  Behinot<\/em> of these above levels.<\/li>\n<\/ol>\n\n\n\n

          (Histaklut Pnimit<\/em>, item 40)<\/p>\n\n\n\n

          104. <\/strong>Why does the  Ohr Elyon <\/em>mate with the  Masach <\/em>during its  Hizdakchut<\/em>?<\/strong><\/p>\n\n\n\n

          The Histalkut <\/em>was instantaneous and at once. However, the Ohr Elyon <\/em>does not stop shining for even one minute, and the Masach <\/em>necessarily passed the four levels of Aviut<\/em> during its Hizdakchut<\/em>. Hence, the Ohr Elyon <\/em>mates with it as it comes to each and every Behina<\/em>.<\/p>\n\n\n\n

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

          105. <\/strong>What are the seven discriminations found in the  Masach<\/em>?<\/strong><\/p>\n\n\n\n

            \n
          1. That the detainment and the  Gevul<\/em> and the  Aviut<\/em> come as one in the  Masach<\/em>. Nothing of the Masach<\/em> is distinguishable while it is not contained in the  Aviut<\/em>, as then it does not exist whatsoever. <\/li>\n\n\n\n
          2. The  Behinat<\/em> detainment \u201cin potential\u201d in the  Masach <\/em>from  Malchut <\/em>de <\/em>Rosh<\/em>. <\/li>\n\n\n\n
          3. The  Behinat<\/em> detainment \u201cin actuality\u201d in the  Masach <\/em>in  Malchut <\/em>de <\/em>Guf<\/em>. <\/li>\n\n\n\n
          4. The  Hitkalelut <\/em>of the  Masach <\/em>in  Aviut<\/em> from the first three  Behinot<\/em> during its ascent. <\/li>\n\n\n\n
          5. That the two actions: the rejection of the  Ohr<\/em> from  Behina Dalet <\/em>and the  Halbasha <\/em>of  Ohr<\/em> in the nine  Sefirot<\/em>, are both connected to the  Masach<\/em>. Just as it rejects the  Ohr<\/em> from the last  Behina<\/em>, so it connects and clothes the  Orot<\/em> from her up. <\/li>\n\n\n\n
          6. The  Aviut<\/em> from below upward, renewed in the  Masach <\/em>because of its ascent and coming in Malchut <\/em>de <\/em>Rosh<\/em>. <\/li>\n\n\n\n
          7. The  Aviut <\/em>from above downward, renewed in the  Masach <\/em>by the  Reshimot <\/em>contained in it as it passed in the  Sefirot <\/em>de <\/em>Guf<\/em> during its  Hizdakchut<\/em>.<\/li>\n<\/ol>\n\n\n\n

            (Histaklut Pnimit<\/em>, item 79)<\/p>\n\n\n\n

            106. <\/strong>Why is there no limitation found in the  Eser <\/em><\/strong>Sefirot <\/em>de <\/em>Rosh<\/em>?<\/strong><\/p>\n\n\n\n

            Limitation means clothing in the Kelim<\/em>, measured by the measure of the Aviut<\/em>, no more and no less. Hence, the rejection of the Masach <\/em>was only \u201cpotential\u201d in the Rosh<\/em>, and much less the Hitlabshut<\/em>. It is there only in \u201cpotential\u201d and there is no appearance of any limitation here whatsoever.<\/p>\n\n\n\n

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

            107. <\/strong>From which point begins the recognition of the limitation?<\/strong><\/p>\n\n\n\n

            From the time the Orot<\/em> exit from the Peh <\/em>from above downward to the Tabur<\/em>. It is not apparent before the time of the return of the Orot<\/em> to the Maatzil<\/em>, for now the HaVaYot<\/em> of the Halbasha <\/em>of the Aviut<\/em> begin. Before the clothed is discriminated from the clothing the Aviut<\/em> and the Ohr Yashar <\/em>are on the same level, before the Ohr Yashar <\/em>returned to the Maatzil<\/em>. It is so because in that state the Aviut<\/em>remained below without Ohr<\/em> and the Behinat<\/em> limitation in the Aviut<\/em> and Behinat <\/em>Din<\/em> in her became apparent<\/p>\n\n\n\n

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

            108. <\/strong>Why is the  Behina<\/em> where the  Zivug<\/em> occurs considered the lowest  Behina<\/em>?<\/strong><\/p>\n\n\n\n

            Because that is where the Zivug<\/em> takes place. The Masach <\/em>pushes the Ohr<\/em> back and does not let it expand from it down. The Ohr<\/em> ends on that Behina<\/em>, which is why it is considered the last Behina<\/em>, or the lowest Behina<\/em>.<\/p>\n\n\n\n

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

            109. <\/strong>Why are the  Eser <\/em><\/strong>Sefirot <\/em>contained in five  Behinot<\/em>?<\/strong><\/p>\n\n\n\n

            See Ohr Pnimi <\/em>chapter 6, item 40.<\/p>\n\n\n\n

            110. <\/strong>What are the  Eser <\/em><\/strong>Sefirot <\/em>below  Tabur<\/em>?<\/strong><\/p>\n\n\n\n

            They are but Ohr Hozer <\/em>without Ohr Yashar<\/em>. They receive only a minute He\u2019arah<\/em> from the Ohr Yashar<\/em>, as Ohr Nekeva<\/em>, which receives and does not bestow. These Eser <\/em>Sefirot <\/em>are considered Eser <\/em>Behinot <\/em>Sium<\/em>, where each of them ends its opposite Behina<\/em> in the Eser <\/em>Sefirot <\/em>of the general Partzuf<\/em>.<\/p>\n\n\n\n

            (Chap 1, Ohr <\/em>Pnimi<\/em> item 80)<\/p>\n\n\n\n

            111. <\/strong>Why does <\/strong>Malchut <\/em>remain without  Ohr<\/em> in  Hitpashtut <\/em>Bet<\/em>?<\/strong><\/p>\n\n\n\n

            Because of the opposite value between Kelim<\/em> and Orot<\/em>. As all the lacks in the Partzuf <\/em>touch the Kelim<\/em>in their lower Behina<\/em>, so they touch the Orot<\/em> of their Upper Behina<\/em>. When the lower Kli<\/em> is absent, the higher Ohr<\/em> becomes absent too. If the two lower Kelim<\/em> become absent, it causes the absence of the two higher Orot<\/em> as well.<\/p>\n\n\n\n

            Thus, the lack of Ohr<\/em> from the Kli <\/em>Malchut <\/em>shows that among the Orot<\/em> of the Partzuf<\/em>, Ohr <\/em>Keter<\/em> is absent too, and vise-versa. The absence of Ohr<\/em> in the two lower Kelim <\/em>ZA<\/em> and Malchut <\/em>indicates the absence of the two Upper Orot<\/em>, Keter<\/em> and Hochma<\/em>. This is how it always is.<\/p>\n\n\n\n

            The reason is simple: Hitlabshut <\/em>of Orot<\/em> in the Kelim<\/em> is measured by the Aviut<\/em> in the Masach<\/em> that mates with the Ohr Elyon<\/em>. Therefore, when the Masach <\/em>ascends from Malchut <\/em>to ZA<\/em>, which is Behina Gimel<\/em>, and the Zivug<\/em> takes place in Behina Gimel<\/em>, then Malchut <\/em>is left without Ohr<\/em>. This is because the place of the Zivug<\/em> did not ascend to ZA<\/em>, and it lacks the Ohr <\/em>Keter<\/em>, because there is only the level of Hochma <\/em>in the Masach <\/em>from Behinat <\/em>ZA<\/em>.<\/p>\n\n\n\n

            If the place of the Zivug<\/em> rises to Behina <\/em>Bet<\/em>, to Bina<\/em>, then Kli <\/em>de <\/em>ZA<\/em> too remains without Ohr<\/em> and you now have two lower Kelim<\/em> without Ohr<\/em>. Correspondingly, you will lack the two Upper Orot<\/em>, Ohr <\/em>Keter<\/em>and Ohr <\/em>Hochma<\/em>, because only the level of Bina<\/em> extends from a Zivug<\/em> performed on Masach <\/em>de <\/em>Behina <\/em>Bet<\/em>, and it is always so.<\/p>\n\n\n\n

            (Chap 2, Ohr <\/em>Pnimi<\/em> item 8)<\/p>\n\n\n\n

            112. <\/strong>Why does  Keter<\/em> enters last and departs first, the opposite of <\/strong>Malchut?<\/em><\/strong><\/p>\n\n\n\n

            Because the Masach <\/em>of Behina Dalet <\/em>was purified for the first time and thus the level of Keter<\/em>instantly disappeared. However, the level of Malchut <\/em>came out by the ascent of the Malchut <\/em>to the place of Keter<\/em>, hence she is the last to leave.<\/p>\n\n\n\n

            (Chap 6, item 14)<\/p>\n\n\n\n

            113. <\/strong>How does <\/strong>ZA<\/em> have  Behinat <\/em>Haya<\/em> in  Hitpashtut Aleph<\/em>?<\/strong><\/p>\n\n\n\n

            The He\u2019arah<\/em> of the Elyon<\/em> that reaches the Tachton <\/em>is regarded as one degree above its own Behina<\/em>. If it is Nefesh<\/em>, the He\u2019arah<\/em> it receives is considered Ruach<\/em>. If it is Behinat <\/em>Ruach<\/em> for itself, the He\u2019arah<\/em> is regarded as Neshama <\/em>for it.<\/p>\n\n\n\n

            The He\u2019arah<\/em> it receives from its Ali <\/em>Elyon<\/em> (the Elyon<\/em> of the Elyon<\/em>) is regarded for it as two degrees higher than its own Behina<\/em>. If it is Behinat <\/em>Nefesh<\/em>, the He\u2019arah<\/em> is regarded for it as Neshama<\/em>. If it is Ruach<\/em> in and of itself, the He\u2019arah<\/em> is regarded as Haya<\/em> etc.<\/p>\n\n\n\n

            Thus, ZA<\/em> is in this case, Behinat <\/em>Nefesh<\/em> here, and the He\u2019arah<\/em> it receives from Bina<\/em> is considered Ruach<\/em>, which is its superior. Similarly, the He\u2019arah<\/em> it receives from its Ali <\/em>Elyon<\/em>, meaning from Hochma<\/em>, is regarded for it as Neshama<\/em>, etc. similarly.<\/p>\n\n\n\n

            114. <\/strong>Why do the  Eser <\/em><\/strong>Sefirot <\/em>de <\/em>Akudim <\/em>emerge only in  Behinat <\/em>Nefesh<\/em>?<\/strong><\/p>\n\n\n\n

            Because what is received from the Peh<\/em>, is Behinat <\/em>Nefesh<\/em>, and what is received from the Hotem<\/em> is Ohr <\/em>Ruach<\/em> etc. However it is the opposite in the Kelim<\/em>: the level of Keter<\/em> is from the Peh<\/em>, the level of Hochma <\/em>from the Hotem<\/em> etc. meaning opposite value from Kelim<\/em> to Orot<\/em>.<\/p>\n\n\n\n

            115. <\/strong>Why is  He\u2019arat <\/em>Ruach<\/em> not completed for <\/strong>Malchut <\/em>before all the  VAK <\/em>de <\/em>ZA<\/em> emerge?<\/strong><\/p>\n\n\n\n

            Because Ruach<\/em> extends from Hotem<\/em>, which is Behinat <\/em>ZA <\/em>de <\/em>Rosh<\/em>, meaning Behina Gimel<\/em>. It is known that it contains the six Sefirot <\/em>HGT <\/em>NHY<\/em>, which are all six parts of the Ruach<\/em>.<\/p>\n\n\n\n

            (Chap 6, Ohr <\/em>Pnimi<\/em> item 70)<\/p>\n\n\n\n

            116. <\/strong>Why is <\/strong>Yesod <\/em>de <\/em>ZA<\/em> not included in its five  Ktzavot<\/em>?<\/strong><\/p>\n\n\n\n

            See item 19.<\/p>\n\n\n\n

            117. <\/strong>Why did <\/strong>Nefesh<\/em> not emerge in  Behinat <\/em>Hitpashtut Aleph<\/em> and the great  Orot <\/em>RNHY<\/em>came out during the  Histalkut<\/em>?<\/strong><\/p>\n\n\n\n

            Judging by their He\u2019arah<\/em>, it is certain that their He\u2019arah<\/em> is minute, and they are only Ohr Hozer <\/em>and Din<\/em>, though by the origin of these Zivugim<\/em>, they are regarded as RNHY<\/em>.<\/p>\n\n\n\n

            118. <\/strong>When does <\/strong>Bina<\/em> gain  Ohr <\/em>Haya<\/em>?<\/strong><\/p>\n\n\n\n

            On the level of Behina Gimel<\/em>, when Hochma <\/em>is in Kli <\/em>de <\/em>Keter<\/em>, and Bina<\/em> in Kli <\/em>de <\/em>Hochma <\/em>that approaches to receive but only from one degree below her own Behina<\/em>.<\/p>\n\n\n\n

            (Chap 6, item 15)<\/p>\n\n\n\n

            119. <\/strong>When does <\/strong>ZA<\/em> gain  Makif <\/em>de <\/em>Yechida<\/em>?<\/strong><\/p>\n\n\n\n

            When Malchut <\/em>rose to Hochma <\/em>and the Zivug<\/em> took place in Behina Aleph <\/em>in the Eynaim<\/em>.<\/p>\n\n\n\n

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

            120. <\/strong>Why does <\/strong>Malchut <\/em>not gain a third  Ohr <\/em>Makif<\/em>?<\/strong><\/p>\n\n\n\n

            Because Aviut <\/em>de <\/em>Behina Aleph <\/em>is very frail and her Ohr Hozer <\/em>does not reach the Guf<\/em>.<\/p>\n\n\n\n

            121. <\/strong>Where do the surrounding  Kelim<\/em> and  Orot<\/em> extend from?<\/strong><\/p>\n\n\n\n

            By the Hizdakchut <\/em>of the Masach<\/em>.<\/p>\n\n\n\n

            (Chap 5, Ohr <\/em>Pnimi<\/em> item 40)<\/p>\n\n\n\n

            122. <\/strong>Where are the Five Inner and Five Surrounding?<\/strong><\/p>\n\n\n\n

            In the Eser <\/em>Sefirot <\/em>de <\/em>Rosh<\/em> and only above Olam <\/em>ha <\/em>Nekudim<\/em>.<\/p>\n\n\n\n

            (Chap 5, item 7)<\/p>\n\n\n\n

            123. <\/strong>Why are there no more than five inner and two surrounding found in the <\/strong>Guf<\/em> of the Partzufim<\/em>?<\/strong><\/p>\n\n\n\n

            See chapter 6, Ohr Pnimi <\/em>item 60.<\/p>\n","protected":false},"excerpt":{"rendered":"

            67. What are the two matters in  Atzilut? 68. Where did the manifestation of the  HaVaYot of the  Kelim begin? 69. 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