{"id":11716,"date":"2025-12-12T15:25:37","date_gmt":"2025-12-12T15:25:37","guid":{"rendered":"https:\/\/staging.kabbalah.info\/?post_type=book&p=11716"},"modified":"2026-01-23T13:25:25","modified_gmt":"2026-01-23T13:25:25","slug":"part-5-eser-sefirot-de-akudim-in-the-second-hitpashtut-called-matei-ve-lo-matei-tes","status":"publish","type":"book","link":"https:\/\/www.kabbalah.info\/en\/part-5-eser-sefirot-de-akudim-in-the-second-hitpashtut-called-matei-ve-lo-matei-tes\/","title":{"rendered":"Part 5 – Eser Sefirot de Akudim in the Second Hitpashtut called Matei ve Lo Matei"},"content":{"rendered":"\n

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

1. *Know, that since these  Eser Sefirot<\/em> are called  Olam ha Akudim<\/em>, they are  Orot<\/em> and  Anafim<\/em> that came out of  Peh de AK.<\/em> It is known that the Behinat Yod Sefirot<\/em> in her will be inside her, in that  Peh<\/em> itself.<\/strong><\/p>\n\n\n\n

Also, there are ten  Shorashim<\/em> there of these ten  Sefirot<\/em> that came out, in the tenth  Sefira<\/em> in her, called the  Malchut<\/em> in her. These are called  Olam Akudim.<\/em><\/strong><\/p>\n\n\n\n

They are also called  Eser Sefirot<\/em> from  Keter<\/em> to  Malchut.<\/em> They are Shorashim<\/em> to these ten  Sefirot de Akudim<\/em> that came out for so it is in all the  Olamot.<\/em><\/strong><\/p>\n\n\n\n

1. <\/strong>There are ten  Shorashim<\/em> there\u2026in the tenth  Sefira<\/em>\u2026called the  Malchut<\/em> in her.<\/strong><\/p>\n\n\n\n

We have already learned the matter of the Hitpashtut <\/em>of each Partzuf<\/em>. The Ohr Elyon <\/em>expands for Zivug <\/em>de <\/em>Hakaa <\/em>on the Masach <\/em>in Kli <\/em>Malchut <\/em>first. This Ohr Hozer <\/em>rises from the Masach <\/em>upward and clothes the Eser <\/em>Sefirot <\/em>in the Ohr Elyon<\/em>, and this Halbasha <\/em>is called Eser <\/em>Sefirot <\/em>of Rosh<\/em>.<\/p>\n\n\n\n

Afterwards, Malchut <\/em>expands through the Ohr Hozer <\/em>that she raised to Eser <\/em>Sefirot <\/em>from her and within her from above downward. This Halbasha <\/em>is called Guf<\/em>, and in the Partzufim<\/em> of AK<\/em> they are called Akudim<\/em>.<\/p>\n\n\n\n

You find that the Malchut <\/em>with the Eser <\/em>Sefirot <\/em>of her Ohr Hozer <\/em>extend and emanate the Eser <\/em>Sefirot <\/em>of the Guf<\/em>. That is why her Eser <\/em>Sefirot <\/em>are called Shorashim<\/em> to the Sefirot <\/em>of the Guf<\/em>.<\/p>\n\n\n\n

2. It writes above that when the  Orot<\/em> left to the  Maatzil <\/em>Ohr Keter<\/em>remained in permanent  Dvekut<\/em> with the  Maatzil<\/em> and did not come. The thing is that it stood there below  Sefirat Malchut<\/em> in the  Eser Sefirot,<\/em> called Shorashim<\/em> of the  Akudim.<\/em><\/strong><\/p>\n\n\n\n

All these Eser are in  Sefirat <\/em>Malchut<\/em> from the general  Eser Sefirot<\/em> of the Peh<\/em> of  Adam Kadmon<\/em> Himself. Thus,  the Behinat <\/em>Malchut<\/em> in the  Eser<\/em>above-mentioned  Shorashim<\/em> emanated these  Eser Sefirot<\/em> called  Akudim<\/em>and is considered their  Maatzil.<\/em><\/strong><\/p>\n\n\n\n

Ohr Pnimi<\/em><\/p>\n\n\n\n

2. <\/strong>Stood there below  Sefirat Malchut.<\/em><\/strong><\/p>\n\n\n\n

It has already been explained that Hitpashtut <\/em>Aleph <\/em>de <\/em>Akudim <\/em>was in Komat <\/em>Keter<\/em> since the Zivug <\/em>de <\/em>Hakaa <\/em>was there in the Masach <\/em>in Aviut <\/em>Dalet<\/em>. It is known that this Komat <\/em>Keter<\/em> did not come down again in Hitpashtut <\/em>Bet<\/em> after it departed from Hitpashtut <\/em>Aleph <\/em>de <\/em>Akudim<\/em>. Rather, it remained in its source, in the Maatzil<\/em>, meaning Malchut<\/em> of Rosh<\/em>, which is considered his Maatzil<\/em>, as the Rav writes here.<\/p>\n\n\n\n

It is written, that he stood there below Sefirat <\/em>Malchut<\/em>, called Shorashim <\/em>de <\/em>Akudim <\/em>in the Eser <\/em>Sefirot<\/em>. In other words, this Komat <\/em>Keter<\/em> that returned to the Maatzil<\/em>, meaning to Malchut de <\/em>Rosh<\/em> is an Anaf<\/em> of Malchut<\/em>. Hence, when he retuned to her he stands beneath her.<\/p>\n\n\n\n

We must know the difference between Malchut de <\/em>Rosh<\/em> that owns the Masach<\/em>, where there is the Zivug <\/em>de <\/em>Hakaa <\/em>and the Ohr Hozer<\/em>, and the Ohr <\/em>Keter<\/em> that rose. This is considered the same Ohr<\/em> that had already been clothed in the Kli<\/em>, but then departed from there and is now considered Ohr<\/em> without a Kli<\/em>, and remember that for all the rest.<\/p>\n\n\n\n

3. Hence, all the aforementioned  Shorashim<\/em> face down to shine in  Olam Akudim<\/em> through that  Keter<\/em> of  Akudim<\/em> that remained there under the Malchut<\/em> of the  Shorashim<\/em>, as mentioned above. Also, the  Keter Elyon<\/em> of the  Shorashim<\/em> also yearns to bestow in the  Keter<\/em> of  Akudim<\/em> that rose there.<\/strong><\/p>\n\n\n\n

This is so because the  Shorashim<\/em> always yearn to shine in the  Anafim<\/em>, as they are their sons. They shine in them enough to satisfy them so that the Anafim,<\/em> which are their sons, will also mate and produce posterity.<\/strong><\/p>\n\n\n\n

Ohr Pnimi<\/em><\/p>\n\n\n\n

3. <\/strong>All the aforementioned  Shorashim<\/em> face down to shine in <\/strong>Olam <\/em><\/strong>Akudim <\/em>through that Keter<\/em>.<\/strong><\/p>\n\n\n\n

It means that even after the Histalkut <\/em>of the Akudim<\/em>, the Kelim <\/em>de <\/em>Akudim <\/em>must receive Ohr<\/em> from the Eser <\/em>Sefirot <\/em>of the Rosh<\/em> in order to revive them. This is a miniature luminescence that suffices only to sustain them.<\/p>\n\n\n\n

They need to receive this luminescence through the Ohr <\/em>Keter<\/em> that stands under Malchut <\/em>de <\/em>Rosh<\/em>. This is because the rule is that every thing that comes and pours to the Partzuf <\/em>is poured by the Sefirat <\/em>Keter<\/em> of that Partzuf<\/em>, as it is the Shoresh Elyon<\/em> of those Eser <\/em>Sefirot<\/em>.<\/p>\n\n\n\n

Hence, here too, even though the Ohr <\/em>Keter<\/em> has already left the Partzuf<\/em> the Kelim<\/em> still cannot receive the He\u2019arah<\/em> for sustenance except through the Ohr <\/em>Keter<\/em> that stands under the Malchut <\/em>of Rosh<\/em>.<\/p>\n\n\n\n

The  Keter <\/em>Elyon<\/em> of the  Shorashim<\/em> also yearns to bestow\u2026 \u2026and produce posterity.<\/strong><\/p>\n\n\n\n

It means that besides the vitality that the branches receive from their Ohr <\/em>Keter<\/em> that stands under Malchut <\/em>of the Rosh<\/em>, they have a yearning to give to the Shorashim <\/em>Elyonim <\/em>in the Rosh<\/em> plentiful He\u2019arah<\/em> that suffices for them to mate and produce progeny.<\/p>\n\n\n\n

This lush He\u2019arah<\/em> is only given to them through the Keter <\/em>Elyon<\/em> of the Shorashim<\/em>, meaning through the Zivug<\/em> in the Masach de <\/em>Malchut <\/em>of Rosh<\/em> that bestows upon the Ohr <\/em>Keter<\/em> that stands under that Malchut<\/em>. From there it is poured to the Anafim<\/em>, as we shall see ahead.<\/p>\n\n\n\n

4. The  Anaf<\/em> also wishes to receive  He\u2019arah<\/em> and suck from the  Shorashim<\/em>. Hence, both the  Zachar<\/em> and the  Nekeva<\/em> in the  Kli<\/em> of  Keter<\/em> of the Upper Anafim<\/em> rise upward under the  Keter<\/em>, which rose under  Malchut<\/em> of the Shorashim<\/em> and there receive their  He\u2019arah<\/em> from Him.<\/strong><\/p>\n\n\n\n

Once they receive all that they need the  Keter<\/em> of the  Anafim<\/em>, which always stands there, now turns His face from them upward to the  Shorashim<\/em>, and His  Achoraim<\/em> facing the above  Zachar<\/em> and  Nekeva.<\/em><\/strong><\/p>\n\n\n\n

Ohr Pnimi<\/em><\/p>\n\n\n\n

4. <\/strong>The  Zachar<\/em> and the  Nekeva<\/em> in the  Kli<\/em> of  Keter<\/em> of the Upper  Anafim.<\/em><\/strong><\/p>\n\n\n\n

They are the Reshimo <\/em>de <\/em>Keter<\/em> with the Reshimo <\/em>de <\/em>Behina <\/em>Gimel<\/em> contained in the Masach <\/em>that rose and departed from Hitpashtut <\/em>Aleph<\/em> to the Malchut <\/em>of Rosh<\/em> (explained in Part 4, Chap 4, Ohr Pnimi <\/em>item 50).<\/p>\n\n\n\n

Behina Dalet <\/em>did not leave a Reshimo<\/em>. Where then did the Reshimo <\/em>de <\/em>Komat <\/em>Keter<\/em> come here from? Indeed, every Behina<\/em> consists of two kinds of Reshimot<\/em>. There is Reshimo <\/em>de <\/em>Hamshacha<\/em>, which belongs to the bottom Behina<\/em> of the degree, and there is Behinat <\/em>Reshimo<\/em> of Hitlabshut Ohr<\/em>, which belongs to the Upper Behina<\/em> in the Koma<\/em> of the degree. (In that regard see Part 4, Histaklut Pnimit <\/em>item 41).<\/p>\n\n\n\n

These two Reshimot<\/em> are as Zachar <\/em>and Nukva<\/em>. The Reshimo <\/em>de <\/em>Hitlabshut <\/em>is the Behinat <\/em>Zachar <\/em>in the Reshimo<\/em>, and the Reshimo <\/em>de <\/em>Hamshacha <\/em>is the Behinat <\/em>Nekeva <\/em>in the Reshimo<\/em>.<\/p>\n\n\n\n

Know, that only the Behinat <\/em>Nekeva <\/em>in the Reshimo <\/em>de <\/em>Behina Dalet<\/em>, which belongs to Malchut <\/em>disappeared. However, the Behinat <\/em>Zachar <\/em>of the Reshimo<\/em> that belongs to Keter<\/em> remained and is contained in the Masach <\/em>that rose to the Malchut <\/em>of Rosh<\/em>.<\/p>\n\n\n\n

Rise upward\u2026 \u2026and there receive their  He\u2019arah<\/em> from Him.<\/strong><\/p>\n\n\n\n

The ascent is performed through the Hizdakchut <\/em>of the Masach <\/em>in Tabur <\/em>de <\/em>Hitpashtut Aleph<\/em> until it becomes as pure as the Maatzil<\/em>, meaning Malchut <\/em>de <\/em>Rosh<\/em>, since the Hishtavut Tzura <\/em>unites the spirituals into one. Since the Masach de <\/em>Guf<\/em> becomes as Zach<\/em> as the Masach <\/em>of the Rosh<\/em>, it is considered to have risen and united into one with it, in its place.<\/p>\n\n\n\n

It is known that Histalkut <\/em>is not conducted in the Rosh<\/em> at all. Rather, the Masach <\/em>there is always in a Zivug <\/em>de <\/em>Lo <\/em>Pasik<\/em> with the Ohr Elyon<\/em>. Hence, the Masach <\/em>that rose there was also incorporated in its Zivug<\/em> and receives from the Ohr Elyon <\/em>together with it.<\/p>\n\n\n\n

It is written, \u201cboth the  Zachar <\/em>and the  Nekev<\/em>\u2026 \u2026rise upward etc. under  Malchut <\/em>of the Shorashim<\/em> and there receive their  He\u2019arah<\/em> from Him.<\/strong>\u201d In other words, by incorporating in the Zivug <\/em>Elyon<\/em> there.<\/p>\n\n\n\n

Once they receive all that they need.<\/strong><\/p>\n\n\n\n

It means until they became suitable to expand to their place to the Guf<\/em> with this He\u2019arah<\/em> that they received.<\/p>\n\n\n\n

Now turns His face from them upward.<\/strong><\/p>\n\n\n\n

It means that the Zivug<\/em> that belongs to the Ohr <\/em>Keter<\/em> stops. At that time it stops its He\u2019arah<\/em> from expanding to the ZON<\/em> below it. This is called that its Achoraim <\/em>is opposite the ZON<\/em> because the prevention of He\u2019arah<\/em> is called Achor<\/em>.<\/p>\n\n\n\n

The reason for the cessation of his He\u2019arah<\/em> will be explained below. It is because the Zivug<\/em> reached the Nukva<\/em> contained in the Reshimo<\/em>, which is Aviut <\/em>de <\/em>Behina Gimel <\/em>that extends only from Komat <\/em>Hochma<\/em> of the Shorashim <\/em>Elyonim<\/em>, not from the Keter <\/em>de <\/em>Shorashim<\/em>.<\/p>\n\n\n\n

Therefore the Ohr <\/em>Keter<\/em> below Malchut <\/em>does not receive any more Ohr<\/em> for the ZON<\/em> beneath it. After the above Zivug <\/em>de <\/em>Behina Gimel<\/em> is performed, the Zachar<\/em> and Nekeva <\/em>immediately expand to the Guf<\/em>, to the Kli <\/em>de <\/em>Keter<\/em> found there and the second Hitpashtut de <\/em>Akudim <\/em>occurs.<\/p>\n\n\n\n

5. The reason that they have to rise up is that these  Kelim<\/em> of  Akudim<\/em> are the first  Kelim<\/em> that were emanated. No  Kelim<\/em> were emanated above them since the  Ohr<\/em> there is enormous and the  Kelim<\/em> cannot exist there.<\/strong><\/p>\n\n\n\n

Hence, if the  Ohr Elyon<\/em> had extended down to their place when they are in their  Kelim<\/em>, the  Kelim<\/em> would have been annulled. Thus it was necessary that only the  Orot<\/em> of the  ZON<\/em> in the  Kli<\/em> would rise up.<\/strong><\/p>\n\n\n\n

Ohr Pnimi<\/em><\/p>\n\n\n\n

5. <\/strong>These  Kelim<\/em> of  Akudim<\/em> are the first  Kelim.<\/em><\/strong><\/p>\n\n\n\n

This means the Kelim<\/em> of the first Hitpashtut <\/em>when the Zachar <\/em>and Nekeva <\/em>of Keter<\/em> rose from there (see above Part 4, Chap 1 item 5).<\/p>\n\n\n\n

If the  Ohr <\/em>Elyon<\/em> had extended down\u2026 \u2026the  Kelim<\/em> would have been annulled.<\/strong><\/p>\n\n\n\n

It means that if Komat <\/em>Keter<\/em> had expanded back to the Kelim<\/em> as it first was, before the its Histalkut<\/em>, the Kelim<\/em> made during the Histalkut <\/em>would have been annulled again for the reason the Rav mentioned above (Part 4, Chap 6 item 3).<\/p>\n\n\n\n

It was necessary that only the  Orot<\/em> of the  ZON<\/em> in the  Kli<\/em> would rise up.<\/strong><\/p>\n\n\n\n

These ZON <\/em>de <\/em>Keter<\/em> that rose above the Masach <\/em>that purified have only Aviut <\/em>de <\/em>Behina Gimel<\/em>. Hence, they extend only Komat <\/em>Hochma <\/em>and Ohr <\/em>Hochma <\/em>clothes Kli <\/em>de <\/em>Keter<\/em>, Ohr <\/em>Bina<\/em> in Kli <\/em>de <\/em>Hochma <\/em>etc.<\/p>\n\n\n\n

It turns out that each Kli<\/em> lacks much of the measure of Ohr<\/em> meant for it. Kli <\/em>de <\/em>Keter<\/em> now has only Ohr <\/em>Hochma<\/em>, which is much lower than it. Also, Kli <\/em>Hochma <\/em>has only Ohr <\/em>Bina<\/em> etc. Because of that the Aviut<\/em> became apparent in the Kelim<\/em> in a way that they could not be annulled.<\/p>\n\n\n\n

6.  *<\/em>Now we shall explain the existence of this ascent. It is said that when Lo Matei<\/em> in the  Keter,<\/em> since  ZON<\/em> of the  Keter<\/em> rise up to the place of this Keter<\/em> at the end of the  Shorashim Elyonim,<\/em> they cannot be together there because He is greater than them.<\/strong><\/p>\n\n\n\n

Hence, theyremain in His placeand He rises to the place of  Shoresh<\/em> of Malchut.<\/em> Then the  Shoresh<\/em> of  Malchut<\/em> also rises to the  Shoresh<\/em> of  Yesod<\/em>where they both remain as  Yesod,<\/em> which is  ZON.<\/em> Then,  Shoresh Keter Elyon<\/em> gives below after there is already a preparation for the  Tachtonim<\/em> to receive. At that time the  Nukva<\/em> of  Keter<\/em> is incorporated in the  Zachar.<\/em><\/strong><\/p>\n\n\n\n

Ohr Pnimi<\/em><\/p>\n\n\n\n

6. <\/strong>Lo <\/em><\/strong>Matei <\/em><\/strong>in the  Keter<\/em>, since <\/strong>ZON <\/em><\/strong>of the  Keter<\/em> rise up.<\/strong><\/p>\n\n\n\n

The matter of Histalkut Komat <\/em>Keter <\/em>de <\/em>Hitpashtut Aleph<\/em> is called Lo <\/em>Matei<\/em> in Keter<\/em>. This is the matter of Histalkut ZON<\/em> of the Keter<\/em> upward, meaning they rise there to be incorporated in the Zivug <\/em>Elyon<\/em> in the Malchut <\/em>of the Rosh<\/em>.<\/p>\n\n\n\n

This has already been explained elaborately in Part 4, chapter 4, Ohr Pnimi <\/em>item 50 and study it there. I shall only bring an extract of it here sufficiently to explain the Rav\u2019s words here.<\/p>\n\n\n\n

It explains there that the whole reason for the Histalkut Orot<\/em> from Hitpashtut Aleph <\/em>de <\/em>Akudim <\/em>was only because of the ascent of Malchut<\/em>, meaning the Hizdakchut <\/em>of the Masach <\/em>in Kli <\/em>Malchut<\/em>. When Malchut <\/em>rose to ZA<\/em>, which is Behina Gimel<\/em>, Komat <\/em>Keter<\/em> disappeared.<\/p>\n\n\n\n

Afterwards, when it too rose from the Kli<\/em> of Keter<\/em> to the Maatzil<\/em>, meaning to Malchut<\/em> of Rosh<\/em>, the entire Ohr<\/em> of that Hitpashtut <\/em>disappeared. Thus, all these Orot<\/em> that departed from there left Reshimot <\/em>after them in their Kelim<\/em>, except Malchut<\/em>, meaning Behina Dalet<\/em> who did not leave any Reshimo<\/em> after her departure.<\/p>\n\n\n\n

It is also explained there that Malchut<\/em>, meaning the Masach <\/em>in her, is incorporated in the Reshimot <\/em>that the Orot<\/em> left behind in those Behinot<\/em>, when it purifies and ascends from Behina<\/em> to Behina<\/em>. It is so because when the Masach <\/em>purified from Behina Dalet <\/em>to Behina Gimel<\/em>, which is the Kli <\/em>de <\/em>ZA<\/em>, it mingles with the Reshimo<\/em> that remains there from the Ohr <\/em>ZA<\/em> after its Histalkut<\/em>.<\/p>\n\n\n\n

Also, when it rose to Hochma<\/em>, it mingled with the Reshimo <\/em>de <\/em>Hochma<\/em>, and when it rose to Keter<\/em> it mingled in the Reshimo <\/em>de <\/em>Keter<\/em>. Afterwards, when it rose from the Keter<\/em> to the Maatzil<\/em> the Masach <\/em>is found to be containing all the Reshimot <\/em>that exist in the Eser <\/em>Sefirot de <\/em>Hitpashtut Aleph<\/em> except the Reshimo <\/em>de <\/em>Behina Dalet<\/em>. This is because it disappeared even from the Malchut de <\/em>Hitpashtut Aleph<\/em>itself.<\/p>\n\n\n\n

Know, that the essence of those Reshimot <\/em>contained in the Masach <\/em>are the very Aviut<\/em> of Behina Gimel <\/em>that remained from Komat <\/em>Hochma<\/em>. It is also Aviut<\/em> from Behina Dalet <\/em>from the perspective of the Hitlabshut<\/em>, remaining from Komat <\/em>Keter<\/em>. This is because the Reshimot <\/em>from the Komot<\/em> that are lower than them are incorporated in the Upper Reshimot<\/em>.<\/p>\n\n\n\n

You should know that these two above Reshimot<\/em> can still be a single degree although Komat <\/em>Keter<\/em> is far more valuable than Komat <\/em>Hochma<\/em>, but with a differentiation of Zachar <\/em>and Nekeva<\/em>. This is because the Reshimo<\/em> of Komat <\/em>Keter<\/em> is only half a Reshimo<\/em>. Moreover, it lacks that most important half.<\/p>\n\n\n\n

It is already presented above that each Reshimo<\/em> is discerned by two: Reshimo <\/em>de <\/em>Hamshacha<\/em> and Reshimo <\/em>de <\/em>Hitlabshut<\/em>. This means that the measure of the Koma<\/em> is measured by the measure of the Aviut<\/em> in the Masach<\/em>, where the more Av<\/em> draws a higher Koma<\/em>.<\/p>\n\n\n\n

However, since the higher Koma<\/em> needs a purer Kli<\/em>, we come to find two opposite ends in each Koma<\/em>, set one atop the other. On the one hand, the greater Koma<\/em> must have the most Av <\/em>Masach <\/em>and Kli<\/em>, which are the Kelim<\/em> for Hamshacha <\/em>for the great Koma<\/em>. On the other hand, it must have the finest vessels of reception to fit the clothing of the greatest Ohr<\/em>.<\/p>\n\n\n\n

Hence, each of these Reshimot <\/em>that remained from Hitpashtut Aleph<\/em> is evaluated by the two above halves, the Reshimo <\/em>de <\/em>Hamshacha <\/em>and the Reshimo <\/em>de <\/em>Hitlabshut<\/em>. Know, that the Reshimo <\/em>de <\/em>Hamshacha <\/em>is the most important, as this is what the Zivug <\/em>Elyon<\/em> is made on. Also, the Ohr Hozer <\/em>that connects and clothes the Ohr Elyon <\/em>in the Partzuf<\/em> rises from it.<\/p>\n\n\n\n

From the explanation you can thoroughly understand why the Reshimo <\/em>de <\/em>Komat <\/em>Keter<\/em> with the Reshimo <\/em>de <\/em>Komat <\/em>Hochma <\/em>are considered Zachar <\/em>and Nukva<\/em>. It seems very puzzling since it is known that Zachar <\/em>and Nekeva <\/em>should be equal to each other. Otherwise how will they have contact with each other, how will they affect and receive from one another?<\/p>\n\n\n\n

Here, the Zachar <\/em>will be from Komat <\/em>Keter<\/em> and the Nekeva <\/em>from Komat <\/em>Hochma<\/em> and the value of Keter<\/em> is known to be far greater than Keter<\/em>. We learned that the Reshimo <\/em>de <\/em>Komat <\/em>Keter<\/em> is only half a Reshimo<\/em>, and the weaker half too since it is unfit to draw the Ohr<\/em> on its own.<\/p>\n\n\n\n

Yet, the Reshimo <\/em>de <\/em>Behina Gimel <\/em>is a complete Reshimo<\/em>, both from the perspective of the Hamshacha<\/em>, and from the perspective of the Hitlabshut<\/em>. Hence, you find that the complete Reshimo <\/em>de <\/em>Behina Gimel <\/em>equalizes with the half Reshimo <\/em>de <\/em>Komat <\/em>Keter<\/em>. Understand that and remember it through the rest here.<\/p>\n\n\n\n

We will explain below how these Zachar <\/em>and Nekeva <\/em>connect with the Masach <\/em>in Malchut <\/em>of Rosh<\/em> in one Zivug<\/em> because of their ascent there. For that reason they return and extend Hitpashtut Ohr Elyon <\/em>to the Partzuf <\/em>once more. This is named Hitpashtut <\/em>Bet<\/em>.<\/p>\n\n\n\n

It is written, \u201cwhen Lo <\/em>Matei<\/em> in the Keter<\/em>, since ZON<\/em> of the Keter<\/em> rise up etc. Then, Shoresh Keter <\/em>Elyon<\/em> gives below.\u201d It is as we\u2019ve written above that when Lo <\/em>Matei<\/em> in Keter<\/em>, meaning in Hitpashtut <\/em>Aleph<\/em>, generally called Keter<\/em>, Behinat <\/em>Zachar <\/em>and Nekeva <\/em>rise from that Komat <\/em>Keter<\/em>.<\/p>\n\n\n\n

The Zachar <\/em>is discerned as the Reshimo <\/em>de <\/em>Keter<\/em> of Komat <\/em>Keter<\/em> and the Nekeva <\/em>is discerned as the Reshimo <\/em>de <\/em>Hochma <\/em>of that Komat <\/em>Keter<\/em>. They rise under Malchut <\/em>de <\/em>Rosh<\/em> and are renewed there in a new Zivug<\/em> as he will explain henceforth.<\/p>\n\n\n\n

They remain in His place\u2026 \u2026the  Shoresh <\/em>of  Malchut <\/em>also rises to the  Shoresh <\/em>of  Yesod<\/em>.<\/strong><\/p>\n\n\n\n

Here you must know this rule, that the ascent of the Anafim<\/em> means the Hizdakchut <\/em>of the Aviut<\/em> in them, which causes the ascent of their Shorashim<\/em>. Even though Hizdakchut <\/em>does not apply in the Shorashim<\/em>, which are the Eser <\/em>Sefirot <\/em>de <\/em>Rosh<\/em>, still the ascent of the Shorashim<\/em> extends from the Hizdakchut <\/em>in the Anafim<\/em> themselves.<\/p>\n\n\n\n

This is because the Anafim<\/em> relate to the Shorashim<\/em> as the \u201cactual to the potential\u201d. In fact, they are one entity and the actual has only what is in the potential. Hence, if there is any manifestation of the Anafim<\/em>, which are Sefirot <\/em>de <\/em>Guf<\/em>, that manifestation must first appear in the Eser <\/em>Sefirot <\/em>of the Shorashim<\/em>.<\/p>\n\n\n\n

Thus, it is true that this matter of Hizdakchut <\/em>and Histalkut <\/em>Orot<\/em> from their Hitlabshut <\/em>in the Kelim<\/em>cannot occur in the Eser <\/em>Sefirot <\/em>de <\/em>Rosh<\/em>. This is because the Hitlabshut <\/em>Orot<\/em> in the Kelim<\/em> is essentially only in potential there. However, the matter of the ascent of the place of the Zivug<\/em> is certainly there though it occurred because of the ascent of the Anafim<\/em> there.<\/p>\n\n\n\n

This concept is among the most important in this wisdom. He elaborates on this matter below in all its details, but here he speaks in general. He says that the ascent of ZON<\/em> of Komat <\/em>Keter <\/em>de <\/em>Guf<\/em>below Malchut<\/em> of the Rosh<\/em> causes the Hitkalelut Ohr <\/em>Keter<\/em> in the Behinat <\/em>Kli <\/em>Malchut <\/em>of the Rosh<\/em>.<\/p>\n\n\n\n

These two mixtures are: Hitkalelut ZON <\/em>de <\/em>Keter<\/em> of the Guf<\/em> under Malchut de <\/em>Rosh<\/em> in the place of Ohr <\/em>Keter <\/em>de <\/em>Guf<\/em>, and the Hitkalelut Ohr <\/em>Keter<\/em> of the Guf<\/em> in Kli <\/em>Malchut <\/em>itself. They cause the Shoresh de <\/em>Malchut<\/em>, meaning the Masach <\/em>contained in Kli <\/em>Malchut<\/em> of the Rosh<\/em>, to rise to the place of the Shoresh <\/em>of Yesod<\/em>, meaning the Aviut de <\/em>Behina Gimel<\/em>.<\/p>\n\n\n\n

Shoresh Keter <\/em>Elyon<\/em> gives below.<\/strong><\/p>\n\n\n\n

This is refers to abundant bestowal by way of Zivug<\/em> to produce progeny which are the Eser <\/em>Sefirot <\/em>de <\/em>Hitpashtut <\/em>Bet<\/em> called Partzuf <\/em>AB <\/em>de <\/em>AK<\/em>, considered a progeny and the son of the first Partzuf de <\/em>AK<\/em>.<\/p>\n\n\n\n

Preparation for the  Tachtonim<\/em> to receive.<\/strong><\/p>\n\n\n\n

This means the Tikun<\/em> of the Masach <\/em>to be suitable and fitting to mate with the Ohr Elyon<\/em>.<\/p>\n\n\n\n

The  Nukva<\/em> of  Keter<\/em> is incorporated in the  Zachar<\/em>.<\/strong><\/p>\n\n\n\n

It means that this Zivug<\/em> is not done on the Reshimo <\/em>de <\/em>Behina Gimel<\/em>, which is the Behinat <\/em>Nekeva<\/em>. Rather, it is done on the Behinat <\/em>Reshimo <\/em>de <\/em>Behina Dalet<\/em>, which is the Behinat <\/em>Zachar de <\/em>Keter<\/em>. However, the Nekeva <\/em>is incorporated in the He\u2019arat <\/em>Zivug<\/em> with it, as we will explain below.<\/p>\n\n\n\n

7. Interpretation: There are several rules: One, when two  Orot<\/em> are in two Kelim,<\/em> each on its own. Afterwards, when the two  Orot<\/em> enter one  Kli,<\/em> it will be called  Klalut<\/em> (from the word  Kolel<\/em> \u2013 containing). This is because they are contained in one another in one  Kli.<\/em><\/strong><\/p>\n\n\n\n

There is yet another reality. Since these two  Behinot Orot Zachar<\/em> and Nekeva<\/em> are in two  Kelim,<\/em> what happens to them is what is written in Parashat Truma,<\/em> as then there is  AHaVaH<\/em> in them. This means that the He\u2019arah<\/em> of the  Zachar<\/em> is incorporated in the  Nekeva<\/em> and both are in one Kli.<\/em><\/strong><\/p>\n\n\n\n

Also, the He\u2019arat  Nukva<\/em> returns to be contained in the  Kli<\/em> of the  Zachar.<\/em>Thus they are four  Orot,<\/em> two in each  Kli,<\/em> intermingled. This is the meaning of the four  Otiot<\/em> of  AHaVaH.<\/em><\/strong><\/p>\n\n\n\n

Ohr Pnimi<\/em><\/p>\n\n\n\n

7. <\/strong>One, when two  Orot<\/em> are in two  Kelim<\/em> etc. contained in one another in one  Kli<\/em>.<\/strong><\/p>\n\n\n\n

Interpretation: Any spiritual separation is through Shinui Tzura <\/em>and any spiritual unification is through Hishtavut Tzura<\/em>. Hence, if for example one Ohr<\/em> is clothed in Behina Dalet <\/em>and the other in Behina Gimel <\/em>they are considered two. This is because the Shinui Tzura <\/em>separates between them. They are considered two separate Orot<\/em> in two Kelim<\/em> in themselves.<\/p>\n\n\n\n

However, when the Kli <\/em>de <\/em>Behina Dalet <\/em>is purified and remains in Behina Gimel <\/em>too, the two Kelim<\/em>mingle and become one Kli<\/em>, since both are in even Tzura<\/em>. The two Orot<\/em> are also mingled in their He\u2019arah<\/em>. Even though they both originate from the Eser <\/em>Sefirot <\/em>de <\/em>Ohr Yashar<\/em>, they are two kinds, such as one being Ruach<\/em> and the other is Nefesh<\/em>.<\/p>\n\n\n\n

Two  Orot<\/em> are in two  Kelim<\/em> etc. Then there is  AhaVaH<\/em>.<\/strong><\/p>\n\n\n\n

This refers to the Zivug <\/em>de <\/em>Neshikin<\/em> and will be explained in its place.<\/p>\n\n\n\n

8. There is yet another kind of  Klalut<\/em>. This is the reality we are in, which are two  Orot<\/em> without  Kelim<\/em>, which are  ZON<\/em> of the  Keter<\/em> that rose up and are not in the  Kli<\/em>. It is because then their  Klalut<\/em> would be in the form of receiving  He\u2019arah<\/em> from one another, and this is their  Klalut<\/em>.<\/strong><\/p>\n\n\n\n

Ohr Pnimi<\/em><\/p>\n\n\n\n

8. <\/strong>The reality we are in, which are two  Orot<\/em> without  Kelim<\/em>. <\/strong><\/p>\n\n\n\n

Here the Zachar <\/em>and the Nekeva <\/em>are considered in ascent because of the Hizdakchut <\/em>of the Masach <\/em>from all the Aviut<\/em> that was in it, as it completely equalized its form with the Maatzil<\/em>.<\/p>\n\n\n\n

These Zachar <\/em>and Nekeva <\/em>de <\/em>Keter<\/em> are nothing but silent Reshimot <\/em>that have no Aviut<\/em> at all. Yet, they were first in Behinat <\/em>Hitlabshut <\/em>in the Guf<\/em>, one in Komat <\/em>Keter <\/em>de <\/em>Guf<\/em> and the other in Komat <\/em>Hochma <\/em>in the Guf<\/em>. Hence, we call them Zachar <\/em>and Nekeva<\/em>.<\/p>\n\n\n\n

This is the precision that the Rav makes for us here, \u201cwhich are two Orot<\/em> without Kelim<\/em>, which are ZON<\/em> of the Keter<\/em> that rose up.\u201d This means that these ZON<\/em> have nothing of the Behinat <\/em>Kelim<\/em> since they are considered to be in ascent.<\/p>\n\n\n\n

9. Now the  Nukva<\/em> is contained in the  Dechura<\/em> since the  Nukva<\/em> is  Ohr Hochma<\/em> and the  Zachar<\/em> is  Ohr<\/em> of  Keter<\/em> that remained in the  Kli<\/em>. Hence, it is the  Zachar<\/em> that now receives from its  Shoresh<\/em>, the  Shoresh<\/em> of  Keter<\/em>.<\/strong><\/p>\n\n\n\n

This extends to it by purifying that  Keter<\/em> that remained above at the end of the  Shorashim<\/em>; it is greatly purified by the Upper  He\u2019arah<\/em> of the Shoresh<\/em> of  Keter<\/em>. Then, a great  Ohr<\/em> shines in that  Zachar<\/em> of the  Keter<\/em> and the  Nekeva<\/em> is incorporated in the  Zachar<\/em> and receives  He\u2019arah<\/em> from it until these three  Behinot<\/em> are even in their  He\u2019arah.<\/em><\/strong><\/p>\n\n\n\n

They are the  Zachar<\/em> and  Nekeva<\/em> of the  Kli <\/em>Keter<\/em> and that  Keter<\/em> that is on them. Once they are even, they will receive their  Ohr<\/em> from the  Shoresh<\/em> of the  Keter Elyon.<\/em><\/strong><\/p>\n\n\n\n

Ohr Pnimi<\/em><\/p>\n\n\n\n

9. <\/strong>The <\/strong>Nukva<\/em><\/strong>is <\/strong>Ohr <\/em><\/strong>Hochma<\/em><\/strong>.<\/strong><\/p>\n\n\n\n

Meaning, it is the Behinat <\/em>Reshimo<\/em> that left Ohr <\/em>Komat <\/em>Hochma <\/em>after its Histalkut<\/em>.<\/p>\n\n\n\n

The  Zachar <\/em>is  Ohr<\/em> of  Keter<\/em> that remained in the  Kli<\/em>.<\/strong><\/p>\n\n\n\n

This refers to the Behinat <\/em>Reshimo<\/em> that the Ohr<\/em> of Komat <\/em>Keter<\/em> left after its Histalkut <\/em>when it remained in Kli <\/em>de <\/em>Komat <\/em>Keter<\/em>. Now it rose to the Maatzil <\/em>through the Masach <\/em>that was purified.<\/p>\n\n\n\n

This extends to it by purifying that  Keter<\/em> that remained above at the end of the  Shorashim<\/em>.<\/strong><\/p>\n\n\n\n

Here the Rav gives us a complete order of Zivug<\/em> and birth of a lower Partzuf <\/em>by the Upper One. Hence, we must know these things for a very accurate understanding.<\/p>\n\n\n\n

He wrote that these Reshimot <\/em>that rose from the Histalkut de <\/em>Hitpashtut Aleph<\/em> are the Reshimo<\/em> from the Ohr<\/em> that remains in Kli <\/em>de <\/em>Hochma<\/em>. They rose under Malchut <\/em>of the Rosh<\/em> to the place where the general Ohr<\/em> of Komat <\/em>Keter<\/em> of Hitpashtut Aleph<\/em> was after its Histalkut <\/em>from there.<\/p>\n\n\n\n

It turns out that here in Malchut <\/em>of the Rosh<\/em>, we have three kinds of Orot<\/em> of the Guf <\/em>de <\/em>Partzuf Aleph<\/em>of AK<\/em> that emerged after the Histalkut <\/em>and came to the Rosh<\/em> of that Partzuf<\/em>. These are the general Komat <\/em>Keter<\/em> of the Guf<\/em> and the Reshimo<\/em> that that Komat <\/em>Keter<\/em> left in the Kli <\/em>de <\/em>Keter<\/em> of the Guf<\/em> after its Histalkut<\/em>.<\/p>\n\n\n\n

Afterwards it too rose to the Rosh<\/em> by its Hitkalelut <\/em>in the Masach de <\/em>Malchut <\/em>de <\/em>Guf<\/em> that ascended. That Reshimo<\/em> is called Zachar de <\/em>Kli <\/em>de <\/em>Keter<\/em>.<\/p>\n\n\n\n

We must understand that this Reshimo<\/em> is an Anaf<\/em> of the general Komat <\/em>Keter<\/em> mentioned above. Indeed, it is more of a branch since it is an actual part of Atzmuto<\/em>. The only difference between them is that the general Ohr <\/em>de <\/em>Komat <\/em>Keter<\/em> was removed from the Guf<\/em> entirely immediately after the Masach <\/em>purified from the Aviut <\/em>de <\/em>Behina Dalet<\/em>. The Reshimo<\/em> is that part that it left there in its Kli<\/em>, and thus you find that they are one Atzmut<\/em>.<\/p>\n\n\n\n

There is yet another (second) Reshimo<\/em> here, namely the Ohr<\/em> that the Ohr<\/em> of Komat <\/em>Hochma <\/em>of the Guf <\/em>de <\/em>AK<\/em> left inside its Kli<\/em> after its Histalkut <\/em>from that Guf<\/em>. It is called the Nekeva <\/em>of the Keter<\/em> since it too rose from her Kli <\/em>de <\/em>Guf<\/em> to the Rosh<\/em> by her Hitkalelut <\/em>in the Masach <\/em>that was purified.<\/p>\n\n\n\n

We have already elaborated on that in Part 4, Chap 4 Ohr Pnimi <\/em>item 50. We must scrutinize thoroughly well there for all the things from there should have been copied here had I not spared the length. Hence, I am being very brief here.<\/p>\n\n\n\n

Remember these three names of the three Orot<\/em> well. They are: Zachar de <\/em>Keter<\/em>, Nekeva de <\/em>Keter<\/em>, and Ohr <\/em>Keter<\/em>, according to their above explanation because it is impossible to explain them every time. Also, remember that all these three Orot<\/em> are Anafim<\/em> of Malchut <\/em>de <\/em>Rosh<\/em> since she brought them out to the Guf<\/em> by the force of the Shinui Tzura <\/em>and the Aviut <\/em>Guf<\/em> that she gave them, called Aviut<\/em>from above downward.<\/p>\n\n\n\n

Now that they have purified from this Aviut<\/em> once more they have returned to her once more and were incorporated in her as in the beginning. This is considered that the three Orot<\/em> rose to the place of Malchut <\/em>de <\/em>Rosh<\/em>.<\/p>\n\n\n\n

However, their order of positioning there is considered that every Anaf<\/em> stands under its proximate Shoresh<\/em>. This is because the Ohr <\/em>Keter<\/em>, which is the general Ohr<\/em> that rose and departed from the Guf<\/em>is the closest to Malchut<\/em>.<\/p>\n\n\n\n

The Zachar de <\/em>Keter<\/em> stands behind it since it is a branch of the Ohr <\/em>Keter<\/em>, which is the Reshimo<\/em> that the Ohr <\/em>Keter<\/em> left in its Kli<\/em>. The Nekeva <\/em>de <\/em>Keter <\/em>stands behind, as she is from Behinat <\/em>Aviut <\/em>de <\/em>Behina Gimel<\/em>, being a branch of the Zachar de <\/em>Keter<\/em>, which is from Behina Dalet<\/em>.<\/p>\n\n\n\n

Know, that the ascents of Zachar <\/em>and Nekeva de <\/em>Keter<\/em> to the Rosh<\/em> caused two Zivugim<\/em> by this ascent. The Masach <\/em>and the Malchut <\/em>of the Rosh<\/em> immediately rose to the Yesod <\/em>de <\/em>Rosh<\/em>. It means that Malchut <\/em>left the Behina Dalet <\/em>in her and acquired the Aviut <\/em>de <\/em>Behina Gimel <\/em>of the Rosh<\/em>.<\/p>\n\n\n\n

The reason for her ascent is that the Histalkut Orot <\/em>de <\/em>Hitpashtut Aleph<\/em> of the Guf<\/em> caused a cessation of the bestowal of Malchut <\/em>de <\/em>Rosh<\/em> since she no longer had anyone to give to. The whole matter of Malchut <\/em>de <\/em>Rosh<\/em> stands only for bestowal, as she is not fitting for reception from the Tzimtzum <\/em>onward.<\/p>\n\n\n\n

Instead, she raises Ohr Hozer <\/em>through the Zivug <\/em>de <\/em>Hakaa<\/em> that occurs in her. Through that Ohr Hozer <\/em>she raises she gives and extends the Ohr Elyon <\/em>into the Guf<\/em>. Thus, during the Histalkut<\/em> of the Orot <\/em>de <\/em>Guf<\/em> she cannot give to the Guf<\/em> but only a restricted bestowal, sufficient only to sustain the Kelim <\/em>de <\/em>Guf<\/em> so that they are not completely annulled.<\/p>\n\n\n\n

Hence, when the Masach <\/em>and the Reshimot de <\/em>ZON <\/em>de <\/em>Keter<\/em> in it returned to the place of Malchut <\/em>where the Zivug<\/em> did not stop, they immediately condense in the Behinat <\/em>Aviut <\/em>de <\/em>Rosh<\/em> in the entire measure contained in the Reshimot<\/em>.<\/p>\n\n\n\n

Since Behina Dalet <\/em>did not leave a Reshimo<\/em> they could not because more Av<\/em> than the measure of Aviut <\/em>de <\/em>Behina Gimel<\/em>. It is considered that she rose to the place of Yesod<\/em> to make a new Zivug <\/em>de <\/em>Hakaa <\/em>there on Masach de <\/em>Behina Gimel<\/em>.<\/p>\n\n\n\n

Thus, the Nekeva de <\/em>Keter<\/em> can receive her bestowal. This is one Zivug<\/em> that the ZON<\/em> induced by their ascent to the Rosh<\/em>.<\/p>\n\n\n\n

However, there is Reshimo <\/em>de <\/em>Behina Dalet <\/em>here too though it is from Behinat <\/em>Hitlabshut<\/em>, meaning Behinat <\/em>Zachar de <\/em>Keter<\/em>. In itself, that Reshimo<\/em> is fitting for extension of the Ohr<\/em> through it, meaning to make a Zivug <\/em>de <\/em>Hakaa <\/em>with the Ohr Elyon<\/em>, to raise Ohr Hozer <\/em>and the Ohr Hozer <\/em>will draw the Ohr<\/em>to it. Despite that, it is fitting to connect with the Nekeva<\/em>, meaning Aviut <\/em>de <\/em>Hamshacha<\/em>, and examine that thoroughly.<\/p>\n\n\n\n

Thus, Malchut <\/em>de <\/em>Rosh<\/em> made a Behinat <\/em>Zivug <\/em>de <\/em>Hakaa <\/em>here on the common Aviut<\/em> from Behina Dalet <\/em>de <\/em>Hitlabshut<\/em> and from Behina Gimel <\/em>de <\/em>Hamshacha<\/em>. By that she raised Ohr Hozer <\/em>up to Komat <\/em>Keter<\/em>of the Rosh<\/em> since she was aided by the Aviut <\/em>de <\/em>Behina Dalet <\/em>of Hitlabshut<\/em>.<\/p>\n\n\n\n

Thus we have thoroughly explained the two Zivugim<\/em> that the ascents of ZON <\/em>de <\/em>Keter<\/em> induced in the Malchut <\/em>de <\/em>Rosh<\/em> by their ascent and Hitkalelut <\/em>in her: The first is the Zivug<\/em> on the common Aviut<\/em>from Behina Dalet <\/em>de <\/em>Hitlabshut <\/em>and Behina Gimel <\/em>of Hamshacha<\/em>. In this Zivug<\/em> she extended Komat <\/em>Keter <\/em>de <\/em>Rosh<\/em>. The second is the Zivug<\/em> on the Aviut <\/em>de <\/em>Behina Gimel <\/em>only. In this Zivug<\/em> she extends merely Komat <\/em>Hochma <\/em>of Rosh<\/em>.<\/p>\n\n\n\n

From the explained thus far you will thoroughly understand the Rav\u2019s words here in item six. He says, \u201cZON <\/em>of the  Keter<\/em> rise up to the place of this  Keter<\/em> at the end of the  Shorashim <\/em>Elyonim<\/em>.<\/strong>\u201d<\/p>\n\n\n\n

This means that so is their presence in the Rosh<\/em> measured, each Anaf<\/em> under its Shoresh<\/em>; the Nekeva <\/em>under the Zachar <\/em>and the Zachar <\/em>under the Ohr <\/em>Keter<\/em> (see Ohr Pnimi <\/em>this imem, par. \u201cRemember\u201d). It is written, \u201cHe rises to the place of  Shoresh <\/em>of  Malchut<\/em>,<\/strong>\u201d and then the Shoresh <\/em>of Malchut <\/em>also rises in the Shoresh <\/em>of the Yesod<\/em> where they both remain as Yesod<\/em>, which is ZON<\/em>.<\/p>\n\n\n\n

This means that in order to bestow to the ZON <\/em>de <\/em>Keter<\/em> that rose she leaves her Behina Dalet<\/em>, namely the place of Malchut<\/em> of Rosh<\/em> and receives the Aviut <\/em>de <\/em>Behina Gimel<\/em> which is the place of Yesod<\/em> of the Rosh<\/em>.<\/p>\n\n\n\n

However, note that the Rav is precise in saying \u201cthey both remain as  Yesod<\/em>, which is  ZON<\/em>.<\/strong>\u201d This indicates the difference here. In several places where the Malchut <\/em>rises to Yesod<\/em> the Yesod<\/em> rises to the Sefira<\/em> above it. This is because Malchut <\/em>acquired Aviut <\/em>de <\/em>Behina Gimel <\/em>and the Zivug<\/em> that emerges on Aviut <\/em>de <\/em>Behina Gimel <\/em>extends merely Komat <\/em>Hochma<\/em>.<\/p>\n\n\n\n

At that time the Ohr <\/em>Hochma <\/em>comes in Kli <\/em>de <\/em>Keter<\/em>, the Bina<\/em> in Kli <\/em>de <\/em>Hochma<\/em>, ZA<\/em> in Kli <\/em>de <\/em>Bina<\/em> and Malchut <\/em>in Kli <\/em>de <\/em>ZA<\/em>. Here, however, the ZA<\/em> did not rise to Kli <\/em>de <\/em>Bina<\/em>, but they both remained as Yesod<\/em>, as the Rav says.<\/p>\n\n\n\n

The reason for it is thoroughly explained with the above words \u201cHowever, there is Reshimo<\/em>\u201d. Here there was a common Zivug<\/em> from Aviut <\/em>de <\/em>Hitlabshut <\/em>of Behina Dalet <\/em>with the Aviut <\/em>de <\/em>Hamshacha de <\/em>Behina Gimel <\/em>that the Malchut de <\/em>Rosh<\/em> was mixed with by the Zachar <\/em>and the Nekeva de <\/em>Keter<\/em> that rose in her.<\/p>\n\n\n\n

Because of this association with Behina Dalet de <\/em>Hitlabshut <\/em>a Zivug <\/em>de <\/em>Hakaa <\/em>was made in her extending Komat <\/em>Keter<\/em> of the Rosh<\/em>. Hence, the Ohr <\/em>Keter<\/em> comes in its Kli<\/em> and the Sefirot <\/em>did not change their places.<\/p>\n\n\n\n

Naturally, the Yesod<\/em> also remained in its Kli<\/em> along with the Malchut <\/em>that rose to it. Thus, now there are two Orot<\/em> together in the Kli<\/em> of Yesod<\/em>. They are also the connection Zachar <\/em>and Nekeva<\/em>, meaning its own Ohr<\/em>, which is Zachar<\/em> and the Ohr <\/em>Malchut<\/em>, which is Nekeva<\/em>. That is why it is written, \u201cwhich is  ZON<\/em>.<\/strong>\u201d<\/p>\n\n\n\n

It is written, \u201cThen,  Shoresh Keter <\/em>Elyon<\/em> gives below after there is already a preparation for the  Tachtonim<\/em> to receive.<\/strong>\u201d It means that the Koma<\/em> that emerges by that common Zivug<\/em> is Komat <\/em>Keter<\/em> of the Rosh<\/em>.<\/p>\n\n\n\n

Hence, Shoresh Keter Elyon<\/em>, meaning Keter <\/em>de <\/em>Rosh<\/em> gives below to the Ohr <\/em>Keter<\/em>, which is contained in Kli <\/em>Malchut<\/em>. From the Ohr <\/em>Keter<\/em> that Ohr<\/em> comes to his Reshimo<\/em>, called Zachar de <\/em>Kli <\/em>de <\/em>Keter<\/em>. From the Zachar<\/em> the Ohr<\/em> reaches the Nukva <\/em>de <\/em>Kli <\/em>de <\/em>Keter<\/em> since the three of them are mingled together.<\/p>\n\n\n\n

It is written, \u201cAt that time the  Nukva <\/em>of  Keter<\/em> is incorporated in the  Zachar<\/em>.<\/strong>\u201d It means that the unique Zivug<\/em> for her was not done in Malchut <\/em>de <\/em>Rosh<\/em>, namely the above second Zivug<\/em> on Aviut <\/em>de <\/em>Behina Gimel <\/em>alone. Rather, it is mingled together with the Reshimo <\/em>de <\/em>Hitlabshut <\/em>of the Zachar<\/em>; and examine that thoroughly.<\/p>\n\n\n\n

It is written here in item nine, \u201cThis extends to it by purifying that  Keter<\/em> that remained above at the end of the  Shorashim<\/em>.<\/strong>\u201d There is a very important concept here.<\/p>\n\n\n\n

The Zivug<\/em> that is made here now is Zivug <\/em>Elyon <\/em>de <\/em>Rosh<\/em>. Thus, how will the Ohr <\/em>Keter<\/em> be mingled in this Zivug<\/em>, which is an Ohr<\/em> that has already clothed the Aviut<\/em> of the Guf<\/em>, which is very far from the Behinat <\/em>Rosh<\/em>? This is what the Rav tells us here, \u201cThis extends to it by purifying that  Keter<\/em>.<\/strong>\u201d<\/p>\n\n\n\n

This means that the Masach de <\/em>Guf<\/em> rose and was purified from any Aviut<\/em> in the Guf<\/em> until it rose to the Rosh<\/em>. Hence, the entire Behinat <\/em>Guf<\/em> contained in the Ohr <\/em>Keter<\/em> had been completely sucked out. It became just as Zach<\/em> as Behinat <\/em>Rosh<\/em> and therefore mingled in the Malchut <\/em>in the Zivug <\/em>de <\/em>Rosh<\/em> and received the Ohr<\/em> of Keter<\/em> of the Rosh<\/em> and poured upon the ZON <\/em>de <\/em>Kli <\/em>de <\/em>Keter<\/em>.<\/p>\n\n\n\n

The  Nekeva <\/em>is incorporated in the  Zachar<\/em>.<\/strong><\/p>\n\n\n\n

As it is written in the previous item, her Behina Gimel <\/em>mingled and participated with the Behina Dalet <\/em>de <\/em>Hitlabshut <\/em>of the Zachar<\/em>. After that she departed from this participation since Malchut <\/em>de <\/em>Rosh<\/em>made a special Zivug<\/em> on the Behina Gimel <\/em>of the Nekeva<\/em>, as he explains below.<\/p>\n\n\n\n

These three  Behinot<\/em> are even in their  He\u2019arah<\/em>. They will receive their  Ohr<\/em> from the  Shoresh <\/em>of the  Keter <\/em>Elyon<\/em>.<\/strong><\/p>\n\n\n\n

The three of them were incorporated in this Zivug<\/em> of Malchut <\/em>de <\/em>Rosh<\/em> in the common Masach<\/em> from the Aviut<\/em> of Hitlabshut <\/em>of Behina Dalet <\/em>with the Aviut<\/em> of Hamshacha de <\/em>Behina Gimel<\/em>. The Ohr Hozer <\/em>that rose from here clothed through Komat <\/em>Keter <\/em>Elyon<\/em>, namely Keter <\/em>de <\/em>Rosh<\/em>.<\/p>\n\n\n\n

In addition, the matter of the Hitkalelut <\/em>of these three Orot<\/em> has already been explained above. Each Anaf<\/em> is incorporated in its proximate Shoresh<\/em>, meaning the Nukva <\/em>de <\/em>Keter<\/em> in the Zachar de <\/em>Keter<\/em>, the Zachar de <\/em>Keter<\/em> in the Ohr <\/em>Keter<\/em>, and the Ohr <\/em>Keter<\/em> in Malchut<\/em>.<\/p>\n\n\n\n

10. The  Nukva<\/em> of the  Keter<\/em> must also receive from her  Shoresh <\/em>Elyon<\/em>, which is the Upper  Hochma<\/em>. Hence, the  Shoresh<\/em> of the Upper  Hochma<\/em>descends in  Bina<\/em>,  Bina<\/em> in  Hesed<\/em> etc. until  Yesod<\/em> descends in  Malchut.<\/em><\/strong><\/p>\n\n\n\n

Afterwards, that  Keter<\/em>, which rose to the place of  Shoresh<\/em> of  Malchut<\/em>, descends in His place. He cannot be there since He has no similarity with the  Shoresh<\/em> of  Malchut.<\/em> In addition, He is a branch and  Malchut<\/em> is a Shoresh<\/em>. Hence, although He receives from  Keter<\/em>, He is worse than her.<\/strong><\/p>\n\n\n\n

However, He comes down to His place and can there be together with  ZON<\/em>that were in His place. This is so because then they are all equal, having received equally from the  Shoresh<\/em> of the  Keter <\/em>Elyon<\/em>.<\/strong><\/p>\n\n\n\n

Ohr Pnimi<\/em><\/p>\n\n\n\n

10. <\/strong>The <\/strong>Nukva <\/em><\/strong>of the  Keter<\/em> must also receive from her  Shoresh Elyon<\/em>.<\/strong><\/p>\n\n\n\n

Interpretation: This great Zivug<\/em> that was made on the common Masach <\/em>of the Zachar <\/em>and the Nukva<\/em>together that extended the great Ohr <\/em>de <\/em>Keter <\/em>Elyon<\/em> remained entirely in the Rosh<\/em>. It cannot expand to the Guf<\/em> because the Behinat <\/em>Aviut<\/em> of Hamshacha <\/em>de <\/em>Behina Dalet <\/em>is absent there.<\/p>\n\n\n\n

This matter of the association that was made with the Behinat <\/em>Hamshacha <\/em>de <\/em>Behina Dalet <\/em>and the matter of the association that was made with the Hamshacha <\/em>de <\/em>Behina Gimel <\/em>was enough for the Eser <\/em>Sefirot <\/em>of the Rosh<\/em>. This is so because there is no actual Behinat <\/em>Hitlabshut <\/em>in them. However, it is not enough for actual Hitlabshut <\/em>inside the Guf<\/em>.<\/p>\n\n\n\n

Hence, the Behinat <\/em>Aviut <\/em>de <\/em>Hitlabshut <\/em>awakened in the Zachar de <\/em>Kli <\/em>de <\/em>Keter<\/em> to expand with this great Ohr<\/em> into actual Behinat <\/em>Hitlabshut<\/em>, meaning to clothe in the Eser <\/em>Sefirot <\/em>de <\/em>Guf<\/em>. Because of that the Behinat <\/em>Guf<\/em> contained in the Ohr <\/em>Keter<\/em> that stands at the place of Malchut <\/em>de <\/em>Rosh<\/em>immediately became apparent.<\/p>\n\n\n\n

Along with it His Tzura<\/em> became different from the Malchut <\/em>de <\/em>Rosh<\/em>. In that it is considered to have instantly become separated from the Malchut <\/em>and left there to His place, as the Shinui Tzura <\/em>separates and departs the spirituals from one another.<\/p>\n\n\n\n

Since He left the place of Malchut<\/em>, you find that he immediately separated from the Ohr<\/em> of the Keter <\/em>Elyon<\/em> and only the previous restricted He\u2019arah<\/em> remained in Him. It is called that the Ohr <\/em>Keter<\/em>returned His face upward and His posterior downward.<\/p>\n\n\n\n

He writes, \u201cThe  Nukva <\/em>of the  Keter<\/em> must also receive from her  Shoresh Elyon<\/em>.<\/strong>\u201d It means that the Zivug<\/em> is not completed by the great Zivug <\/em>de <\/em>Komat <\/em>Keter <\/em>Elyon<\/em> for its He\u2019arah<\/em> does not expand to the Guf<\/em>. Thus, there is a need for the Zivug<\/em> made on the Behinat <\/em>Nekeva <\/em>de <\/em>Keter<\/em>, meaning the complete Aviut <\/em>de <\/em>Behina Gimel<\/em> both from the Behinat <\/em>Hamshacha <\/em>and from the Behinat <\/em>Hitlabshut<\/em>.<\/p>\n\n\n\n

From her  Shoresh Elyon<\/em>, which is the Upper  Hochma<\/em>. <\/strong><\/p>\n\n\n\n

It is written above that the Reshimo<\/em> that remained from Komat <\/em>Hochma <\/em>de <\/em>Hitpashtut Aleph<\/em> after its Histalkut <\/em>is Behinat <\/em>Aviut <\/em>de <\/em>Behina Gimel<\/em>. It is made here into Behinat <\/em>Nukva <\/em>de <\/em>Keter<\/em> and it is the source of this second Hitpashtut<\/em>.<\/p>\n\n\n\n

Hence, the  Shoresh <\/em>of the Upper  Hochma <\/em>descends in  Bina<\/em>,  Bina<\/em> in  Hesed<\/em> etc.<\/strong><\/p>\n\n\n\n

The Behinat <\/em>Zivug<\/em> made on the Behinat <\/em>Nekeva de <\/em>Keter<\/em>, which is Behina Gimel<\/em>, causes the descent of the degrees from Rosh<\/em> to Sof<\/em>. Keter<\/em> descends to the degree of Hochma<\/em>, Hochma <\/em>descends to the degree of Bina<\/em>, Bina<\/em> descends to the degree of Hesed<\/em> etc. Finally, Yesod<\/em> descends to the degree of Malchut<\/em>.<\/p>\n\n\n\n

The reason for it is that this Zivug<\/em> occurs on Aviut <\/em>de <\/em>Behina Gimel<\/em>. It does not raise Ohr Hozer <\/em>and extends only Komat <\/em>Hochma<\/em>. Hence, with regard to this Zivug<\/em>, you find that the Ohr <\/em>Hochma <\/em>descends and clothes Kli <\/em>de <\/em>Keter<\/em>.<\/p>\n\n\n\n

It is considered that the Keter<\/em> descended from its degree and came to the degree of Hochma<\/em>. Similarly, Ohr <\/em>Bina<\/em> clothes Kli <\/em>de <\/em>Hochma <\/em>and Sefirat <\/em>Hochma <\/em>descends to the degree of Bina<\/em> etc. until Ohr <\/em>Malchut <\/em>clothes Kli <\/em>de <\/em>Yesod<\/em> and the Yesod<\/em> descends to the degree of Malchut<\/em>.<\/p>\n\n\n\n

That  Keter<\/em> etc. since He has no similarity with the  Shoresh <\/em>of  Malchut<\/em>.<\/strong><\/p>\n\n\n\n

During the ascent of the Masach <\/em>and the Sefirot <\/em>up to the Maatzil<\/em>, meaning they purified from the Behinat <\/em>Aviut <\/em>de <\/em>Guf<\/em> entirely, meaning from above downward. By that they have come to Hishtavut Tzura <\/em>with Malchut <\/em>de <\/em>Rosh<\/em>.<\/p>\n\n\n\n

Thus, it is considered that the Ohr <\/em>de <\/em>Komat <\/em>Keter<\/em> that rose from the Guf<\/em> came to the place of Malchut <\/em>since it is then as Zach<\/em> as Malchut<\/em> and there is no disparity of form between them, as the Rav says (item 9). He wrote, \u201cThis extends to it by purifying that  Keter<\/em> that remained above at the end of the  Shorashim<\/em><\/strong>\u201d (see Ohr Pnimi <\/em>item 9).<\/p>\n\n\n\n

However, afterwards this first above Zivug<\/em> that extended the Komat <\/em>Keter <\/em>Elyon<\/em> has been completed in the form of from below upward as it is in the Rosh<\/em>. Then came His time to turn around and expand from above downward too for Hitlabshut <\/em>in the Guf<\/em> as it is in all the Zivugim<\/em>.<\/p>\n\n\n\n

At that time the Ohr <\/em>Keter<\/em> in the place of Malchut de <\/em>Rosh <\/em>awakened to expand to the Guf<\/em> once more as it was there to begin with. However, the Behinat <\/em>Nukva<\/em> of the Rosh<\/em> was not in her place in Behina Dalet <\/em>since the Behina Dalet <\/em>de <\/em>Behinat <\/em>Hamshacha <\/em>was missing there (Ohr Pnimi <\/em>item 10). Thus, she could not expand from above downward to Eser <\/em>Sefirot <\/em>from her and within her through the Tabur <\/em>de <\/em>Guf<\/em>, and all this great Ohr<\/em> of this Zivug<\/em> remained in the Rosh<\/em>.<\/p>\n\n\n\n

Still, because the Ohr <\/em>Keter<\/em> had awakened to return and expand in the Guf<\/em> as in the beginning, even though it did not return, it still caused this awakening to disclose the Aviut <\/em>de <\/em>Guf<\/em> from the time it was there in the beginning. Since the Aviut <\/em>de <\/em>Guf<\/em> appeared in it, its Tzura<\/em> has changed form that of Malchut <\/em>of Rosh<\/em>. He no longer has any semblance to her since He has grown as far from her as the Guf<\/em> is far from the Rosh<\/em>.<\/p>\n\n\n\n

He writes, \u201cAfterwards, that  Keter<\/em>, which rose to the place of  Shoresh <\/em>of  Malchut<\/em>, descends in His place. He cannot be there since He has no similarity with the  Shoresh <\/em>of  Malchut<\/em>. In addition, He is a branch and  Malchut <\/em>is a  Shoresh<\/em>.<\/strong>\u201d It means that after the Zivug<\/em> is completed the Aviut <\/em>de <\/em>Guf<\/em> awakened in Him and His Tzura<\/em> was changed from Malchut<\/em> until He had no likeness with her.<\/p>\n\n\n\n

Hence, He was completed to descend from there and return to His place. It is written, \u201cfor this is a root and that is a branch.\u201d This is because the Behinat <\/em>Guf<\/em> is a branch and the Behinat <\/em>Rosh<\/em> is a Shoresh<\/em>.<\/p>\n\n\n\n

He comes down to His place.<\/strong><\/p>\n\n\n\n

It is below Kli <\/em>Malchut <\/em>of the Rosh<\/em>, meaning intermediate between Rosh<\/em> and Guf<\/em>. This is because it cannot descend and expand to the Guf<\/em> since the Nukva<\/em> of the Rosh<\/em> does not expand in her Eser <\/em>Sefirot <\/em>de <\/em>Ohr Hozer<\/em> to become Kelim<\/em> to clothe Him, as written in the previous item. He also cannot be in the Rosh<\/em> because of the above Shinui Tzura<\/em>. Hence, He is regarded as intermediate between them.<\/p>\n\n\n\n

They are all equal, having received equally from the  Shoresh <\/em>of the  Keter <\/em>Elyon<\/em>. <\/strong><\/p>\n\n\n\n

Before the second Zivug<\/em> was made on the Masach de <\/em>Aviut<\/em> from Behina Gimel<\/em> only on the Behinat <\/em>Nekeva <\/em>de <\/em>Keter<\/em>, the Nekeva <\/em>was still mingled with the Behina Dalet <\/em>of the Zachar<\/em> and the Zachar de <\/em>Keter<\/em> was contained in the Ohr <\/em>Keter<\/em>. Hence, now the three of them are equal in their reception from the Keter <\/em>Elyon<\/em>, meaning what they still receive from Komat <\/em>Keter<\/em> of Rosh<\/em>.<\/p>\n\n\n\n

11. At that time the  He\u2019arat <\/em>Shoresh <\/em>Hochma<\/em> extends below and the Zachar<\/em> is incorporated in the  Nukva<\/em>. The  Nukva<\/em> receives first since she equalizes in virtue with the  Zachar<\/em> and they both receive from the Shoresh<\/em> of the  Keter <\/em>Elyon<\/em> equally.<\/strong><\/p>\n\n\n\n

Since they now receive from  Shoresh <\/em>Hochma<\/em>, the  Nukva<\/em> first receives from all three here. They receive from her and incorporate in her, as it is written, \u201cA virtuous woman is a crown to her husband.\u201d<\/strong><\/p>\n\n\n\n

Ohr Pnimi<\/em><\/p>\n\n\n\n

11. <\/strong>At that time the <\/strong>He\u2019arat <\/em><\/strong>Shoresh <\/em><\/strong>Hochma <\/em><\/strong>extends below.<\/strong><\/p>\n\n\n\n

It means that the Zivug<\/em> is made on the Masach <\/em>of Behina Gimel <\/em>of the Malchut <\/em>de <\/em>Rosh<\/em> without the participation of the Aviut <\/em>de <\/em>Hamshacha <\/em>de <\/em>Behina Dalet<\/em>. At that time the Ohr Hozer <\/em>that ascends from below upward attains no more than Komat <\/em>Keter <\/em>Elyon<\/em>, but only up to Komat<\/em> Upper Hochma<\/em> of the Rosh<\/em>. It is written about that, \u201cAt that time the  He\u2019arat Shoresh Hochma <\/em>extends below,<\/strong>\u201d meaning the Hochma <\/em>of the Rosh<\/em>.<\/p>\n\n\n\n

The  Zachar <\/em>is incorporated in the  Nukva<\/em> etc. receive from the  Shoresh <\/em>of the  Keter <\/em>Elyon<\/em>equally.<\/strong><\/p>\n\n\n\n

Interpretation: now that the Zivug<\/em> is made on Masach de <\/em>Behina Gimel<\/em> that extends only Komat <\/em>Hochma <\/em>of the Rosh<\/em>, you find that the Ohr <\/em>Hochma <\/em>of the Rosh<\/em> clothed the Behinat <\/em>Kli <\/em>de <\/em>Keter<\/em> of the Rosh<\/em>. Keter<\/em> and Hochma <\/em>were incorporated in one another in the Rosh<\/em> too. It follows that the Zachar<\/em>, which is Reshimo <\/em>de <\/em>Komat <\/em>Keter<\/em>, and the Nekeva<\/em>, being Reshimo <\/em>de <\/em>Komat <\/em>Hochma<\/em>, were also intermingled, and the Zachar <\/em>receives the Ohr <\/em>Zivug<\/em> of the Nekeva<\/em>.<\/p>\n\n\n\n

It is written, \u201cThe  Nukva <\/em>receives first since she equalizes in virtue with the  Zachar <\/em>and they both receive from the  Shoresh <\/em>of the  Keter <\/em>Elyon<\/em> equally.<\/strong>\u201d Also, now that the Ohr <\/em>Hochma <\/em>came to Kli <\/em>de <\/em>Keter<\/em> of the Rosh<\/em> they receive from the Kli <\/em>de <\/em>Keter<\/em> too, both of them equally.<\/p>\n\n\n\n

The  Nukva<\/em> first receives from all three here. They receive from her etc.<\/strong><\/p>\n\n\n\n

This means that in the beginning, in the first Zivug<\/em>, extending Komat <\/em>Keter<\/em> of the Rosh<\/em>, the Ohr <\/em>Zivug<\/em> belonged to the Ohr <\/em>Keter<\/em> that rose from the Guf<\/em> to Malchut <\/em>de <\/em>Rosh<\/em>. However, Nukva<\/em> did not have any connection to this Ohr <\/em>de <\/em>Keter <\/em>Elyon<\/em> since she is the Reshimo <\/em>de <\/em>Komat <\/em>Hochma<\/em>.<\/p>\n\n\n\n

It follows, that Nukva<\/em> receives from all of these three Orot<\/em> because of her Hitkalelut <\/em>in them. Now, however, when the Zivug<\/em> is made on her Behina<\/em>, namely Behina Gimel<\/em>, the Nukva<\/em> is found to be the primer receiver of the three Orot<\/em>. This is so because the other two do not belong to Komat <\/em>Hochma<\/em>but receive from it.<\/p>\n\n\n\n

12. Yet, the reasons for the descent of the  Shoresh <\/em>Hochma<\/em> below in the place of the  Shoresh <\/em>Bina<\/em> etc. are several. The first is that when she is near the  Shoresh <\/em>Keter<\/em> she cannot shine below and her  Ohr<\/em> is annulled in the  Ohr<\/em> that extends from  Keter<\/em>.<\/strong><\/p>\n\n\n\n

Moreover, she must draw nearer down so that  Nukva<\/em> in the  Keter<\/em> may receive from Him first. This causes the closeness of the  Shoresh<\/em> to her on degree more than the closeness of the  Zachar<\/em> in  Keter<\/em> to His  Shoresh<\/em>.<\/strong><\/p>\n\n\n\n

In addition, we have explained that the  Shorashim<\/em> never cease giving below since the  Tachtonim<\/em> want to receive. Hence, the  Shoresh<\/em> of  Keter<\/em>does not stop pouring down the whole time  ZON<\/em> are outside their  Kli<\/em>.<\/strong><\/p>\n\n\n\n

It follows, that reason  Hochma<\/em> cannot bestow. Thus, when  Hochma<\/em>departs and descends below to the place of  Bina<\/em>, her place will remain vacant. While the  Shefa<\/em> pours from the  Shoresh<\/em> of  Keter<\/em> fills that vacant Halal<\/em>,  Hochma<\/em> pours below. It follows, that then even if  Keter<\/em> bestows, He does not revoke the He\u2019arat  Hochma.<\/em><\/strong><\/p>\n\n\n\n

Ohr Pnimi<\/em><\/p>\n\n\n\n

12. <\/strong>She is near the  Shoresh Keter<\/em> she cannot shine below and her <\/strong>Ohr <\/em><\/strong>is annulled in the <\/strong>Ohr <\/em><\/strong>that extends from  Keter<\/em>.<\/strong><\/p>\n\n\n\n

It means that if the degrees had not descended but the Ohr <\/em>Keter<\/em> would be in Kli <\/em>de <\/em>Keter<\/em> and the Ohr <\/em>Hochma <\/em>in Kli <\/em>Hochma<\/em> etc. then the Ohr <\/em>Hochma <\/em>would not have been able to pour to the Guf<\/em>. This is so because it is then annulled in the Ohr <\/em>Keter<\/em>, as all the lower Sefirot <\/em>are annulled and become indistinguishable compared to the highest Sefira<\/em> in the degree.<\/p>\n\n\n\n

For that reason, though each degree contains Eser <\/em>Sefirot<\/em>, it is named only after the highest among them. Hence, it is impossible for the Zivug<\/em> to be made only on Behina Gimel<\/em> for then the degrees come down and the Ohr <\/em>Hochma <\/em>comes to Kli <\/em>de <\/em>Keter<\/em>. In that state the Ohr <\/em>Hochma <\/em>will be the highest Sefira<\/em> and its He\u2019arah<\/em> will be distinguishable.<\/p>\n\n\n\n

ZON<\/em> are outside their  Kli<\/em>. It follows, that reason  Hochma <\/em>cannot bestow.<\/strong><\/p>\n\n\n\n

This means that as long as they are the Rosh<\/em>, they are there without a Kli<\/em>. Hence, as long as the degrees are in their place and the Ohr <\/em>Keter <\/em>Elyon<\/em> is in its own Kli<\/em>, its He\u2019arah<\/em> always reaches the ZON<\/em> and they cannot receive from another Ohr<\/em> that is smaller than that. Thus, the descent of the degrees is required, that Ohr <\/em>Keter<\/em> will not shine in its Kli<\/em>, but Ohr <\/em>Hochma<\/em>.<\/p>\n\n\n\n

Thus, when  Hochma <\/em>departs and descends below to the place of  Bina<\/em>, her place will remain vacant.<\/strong><\/p>\n\n\n\n

Interpretation: When the degree of Hochma <\/em>descends to the degree of Bina<\/em>, the degree of Hochma <\/em>is found to be vacant and there is no other place for Ohr <\/em>Hochma <\/em>to clothe if not Kli <\/em>de <\/em>Keter<\/em>, as its own Kli<\/em> serves the Ohr <\/em>Bina<\/em>.<\/p>\n\n\n\n

While the  Shefa<\/em> pours from the  Shoresh <\/em>of  Keter<\/em> fills that vacant  Halal<\/em>,  Hochma <\/em>pours below.<\/strong><\/p>\n\n\n\n

It follows, that while an Ohr<\/em> that extends from the Kli<\/em> fulfills it from the missing degree of Hochma<\/em>, meaning that Ohr <\/em>Hochma <\/em>itself clothes there, the degree of Hochma <\/em>gives below and is not annulled in the Ohr <\/em>Keter<\/em>. This is because now it is the highest Sefira<\/em> in the Rosh<\/em> and no degree is higher.<\/p>\n\n\n\n

13. However, the descent of  Hochma<\/em> below will not diminish her  He\u2019arah<\/em>when the  Maatzil<\/em> grows one degree farther. This is because the  Ohr <\/em>Keter <\/em>Elyon<\/em> fulfills that place of  Halal. <\/em><\/strong><\/p>\n\n\n\n

Otherwise, had a vacant  Halal<\/em> been left there, the  Ohr<\/em> would cease from the  Maatzil<\/em> to  Hochma<\/em> and she would even lose the  Hochma.<\/em> It would have been better to leave her in her place. Now, however, when  Ohr Keter<\/em>fulfills the place of that  Halal<\/em>, there is a passageway to the  Ohr<\/em> of the Maatzil<\/em> to pour in the  Shoresh Hochma,<\/em> and she is not lost at all.<\/strong><\/p>\n\n\n\n

Ohr Pnimi<\/em><\/p>\n\n\n\n

13. <\/strong>Will not diminish her <\/strong>He\u2019arah <\/em><\/strong>when the  Maatzil<\/em> grows one degree farther.<\/strong><\/p>\n\n\n\n

Thus, after the Kli <\/em>de <\/em>Hochma <\/em>descends to the degree of Bina<\/em> because Ohr <\/em>Bina<\/em> clothed it, it did not create any cessation between the Sefirot <\/em>because of the missing degree of Hochma <\/em>there. This is so for the above reason that no vacant Halal<\/em> remained there inside the degrees, as Kli <\/em>de <\/em>Keter<\/em> where Ohr <\/em>Hochma <\/em>clothed fills the place of that want.<\/p>\n\n\n\n

It is written, \u201cNow, however, when  Ohr <\/em>Keter<\/em> fulfills the place of that  Halal<\/em>, there is a passageway to the  Ohr<\/em> of the  Maatzil <\/em>to pour in the  Shoresh Hochma<\/em>.<\/strong>\u201d This means that the Ohr <\/em>Hochma <\/em>poured from the Maatzil <\/em>is poured in Kli <\/em>de <\/em>Keter<\/em> and the Keter<\/em> fills the place of Hochma<\/em>.<\/p>\n\n\n\n

14. After  ZON<\/em> have received from the  Shoresh<\/em> of  Hochma<\/em> too, they do not need to suck any longer. Then  ZON<\/em> descend in their  Kli,<\/em> the  Shoresh Hochma<\/em> rises to her place, and the  Shoresh Keter<\/em> gathers a part of the Ohr<\/em> to it.<\/strong><\/p>\n\n\n\n

That  Keter<\/em> at the end of the  Shorashim<\/em> receives only the vitality it needs. Now He is called  Behinat Matei<\/em> in the  Keter<\/em> to the  Kli<\/em> since the  Ohr<\/em>returned to its  Kli.<\/em><\/strong><\/p>\n\n\n\n

However, the  Shoresh Keter Elyon<\/em> is called Lo  Matei<\/em> below in  Akudim.<\/em>Thus, we have deduced that the  Ohr<\/em> in the first  Kli<\/em> is called  Keter<\/em>, containing only  Ohr Hochma<\/em> since the  Ohr Keter<\/em> remained above at the end of the  Shorashim<\/em>. This is the meaning of, \u201cIn wisdom hast Thou made them all.\u201d<\/strong><\/p>\n\n\n\n

Ohr Pnimi<\/em><\/p>\n\n\n\n

14. <\/strong>After <\/strong>ZON <\/em><\/strong>have received from the  Shoresh <\/em>of <\/strong>Hochma <\/em><\/strong>too, they do not need to suck any longer.<\/strong><\/p>\n\n\n\n

The Zivug<\/em> was made on the complete Aviut <\/em>de <\/em>Behina Gimel<\/em>, both from the perspective of the Hamshacha <\/em>and the perspective of the Hitlabshut<\/em>. Afterwards the Nukva<\/em> of the Keter<\/em> can expand from above downward in Eser <\/em>Sefirot <\/em>to the Guf<\/em> with the Ohr<\/em> that she receives from the Rosh<\/em>. The Zachar de <\/em>Kli <\/em>de <\/em>Keter<\/em> expands along with her and descends to the Guf<\/em>. This is why it is written that then ZON<\/em> descend in their Kli<\/em>, meaning the Guf<\/em>.<\/p>\n\n\n\n

Then  ZON<\/em> descend in their  Kli<\/em>, the  Shoresh <\/em>Hochma <\/em>rises to her place, and the  Shoresh Keter<\/em> gathers a part of the  Ohr<\/em> to it.<\/strong><\/p>\n\n\n\n

The matter of the decline of the above degrees that was made in the Rosh<\/em>, was only for the time of the Zivug<\/em>. However, after the Zivug<\/em> and after ZON<\/em> came down into their Kli<\/em>, the degrees returned to their place as in the beginning, the Ohr <\/em>Keter <\/em>Elyon<\/em> returned to Kli <\/em>de <\/em>Keter<\/em>, Ohr <\/em>Hochma <\/em>to Kli <\/em>de <\/em>Hochma <\/em>etc.<\/p>\n\n\n\n

Yet, the Keter <\/em>Elyon<\/em> did not shine to the Ohr <\/em>Keter<\/em> below Malchut <\/em>until it could expand to the Guf<\/em> as in the beginning, but, \u201cthe  Shoresh Keter<\/em> gathers a part of the  Ohr <\/em>to it. That  Keter<\/em> at the end of the  Shorashim<\/em> receives only the vitality it needs  ,<\/em><\/strong>\u201d and not in a way that it can expand to the Guf<\/em> as in the beginning, for the above reason.<\/p>\n\n\n\n

Matei<\/em> in the  Keter<\/em> to the  Kli<\/em>.<\/strong><\/p>\n\n\n\n

This is because that Ohr<\/em> of the Zivug<\/em> that is made in Behinat <\/em>Nekeva <\/em>de <\/em>Keter <\/em>de <\/em>Behina Gimel <\/em>of the Rosh<\/em>, which is in Komat <\/em>Hochma<\/em>, clothing Kli <\/em>de <\/em>Keter<\/em>. It comes down with the above Zachar <\/em>and Nukva<\/em> into the Guf<\/em> and clothes Kli <\/em>de <\/em>Keter <\/em>de <\/em>Guf<\/em> too.<\/p>\n\n\n\n

It is written, \u201csince the  Ohr<\/em> returned to its  Kli<\/em>.<\/strong>\u201d This refers to Kli <\/em>de <\/em>Keter<\/em> that belongs to Ohr <\/em>Hochma<\/em>, since it extends so from the Behinat <\/em>Zivug<\/em>, hence its name, Matei<\/em> in Keter <\/em>de <\/em>Guf<\/em>.<\/p>\n\n\n\n

The  Shoresh Keter <\/em>Elyon<\/em> is called  Lo <\/em>Matei<\/em> below in  Akudim<\/em>.<\/strong><\/p>\n\n\n\n

It means that when it is written Matei<\/em> in Keter <\/em>de <\/em>Guf<\/em> it does not mean that Ohr <\/em>Keter<\/em> of the Rosh<\/em>shines in the Guf<\/em>, as this Ohr <\/em>Keter<\/em> is always Lo <\/em>Matei<\/em> in the Guf<\/em>. Rather, it means Ohr <\/em>Hochma <\/em>of the Rosh<\/em>, but clothing in Kli <\/em>de <\/em>Keter<\/em>.<\/p>\n\n\n\n

Thus, we have deduced etc. containing only  Ohr <\/em>Hochma<\/em>.<\/strong><\/p>\n\n\n\n

He lets us know that in this entire Hitpashtut <\/em>Bet<\/em>, when it writes Ohr <\/em>Keter<\/em> it means only Ohr <\/em>Hochma<\/em>, as we have learned here that there is no Ohr <\/em>Keter<\/em> in the Guf<\/em> at all, but only Ohr <\/em>Hochma<\/em>. However, because it clothes in the Kli <\/em>de <\/em>Keter<\/em>, we called it Ohr <\/em>Keter<\/em>.<\/p>\n\n\n\n

15. *Now we will explain this reality of the  Histalkut Ohr Elyon<\/em>. When evaluating this reality of the  Kli<\/em> that contains all the  Ohr<\/em>, it is necessary that when the  Ohr<\/em> leaves it, there will be parts in it that are suitable for looking to that  Ohr.<\/em><\/strong><\/p>\n\n\n\n

When it draws far from them, the  Panim<\/em> to  Panim<\/em> looking draws as far from them as it has drawn far. The lesson in that is that when the  Ohr<\/em>departs from the tenth part of that  Kli<\/em>, which will be later called  Malchut<\/em>, that tenth part of that  Kli<\/em>, from which that  Ohr<\/em> departed, thus becomes a Kli<\/em>.<\/strong><\/p>\n\n\n\n

At that time the  Kli<\/em> turns its  Panim<\/em> down because it has now been discerned as a  Kli.<\/em> When separated from its  Ohr<\/em>; it is unable to look at it Panim <\/em>be <\/em>Panim<\/em>. In that state it turns its  Panim<\/em> after it has become a  Kli<\/em>and then it looks at the  Ohr <\/em>Elyon<\/em> that has drawn far from it only through the  Achor<\/em>.<\/strong><\/p>\n\n\n\n

Ohr Pnimi<\/em><\/p>\n\n\n\n

15. <\/strong>Parts in it that are suitable for looking to that <\/strong>Ohr<\/em><\/strong>.<\/strong><\/p>\n\n\n\n

The place of bestowal or the place of reception in the Kli<\/em>, is called Panim<\/em>. The bestowal or the reception themselves are called Histaklut<\/em> or Habata<\/em> (gazing).<\/p>\n\n\n\n

It is written, \u201cWhen evaluating this reality of the  Kli<\/em> that contains all the  Ohr<\/em>, it is necessary that when the  Ohr<\/em> leaves it, there will be parts in it that are suitable for looking to that Ohr<\/em>.<\/strong>\u201d This is so because each Histalkut <\/em>is done by Hizdakchut <\/em>of the Aviut<\/em> in the corrected Masach <\/em>in the Kli<\/em>.<\/p>\n\n\n\n

It is known that there are four Behinot<\/em> in the Masach<\/em>. For example, if Behina Dalet <\/em>of the Kli<\/em> is purified and the Ohr<\/em> departs from the Kli<\/em> because of that, three Behinot<\/em> of Aviut<\/em> still remain in the Kli<\/em>from which the Ohr<\/em> has not departed and they are still suitable for Habata<\/em> on the Ohr<\/em>.<\/p>\n\n\n\n

The  Panim<\/em> to  Panim<\/em> looking draws as far from them as it has drawn far.<\/strong><\/p>\n\n\n\n

If the Aviut <\/em>has been purified from Behina <\/em>Dalet<\/em>, the Ohr<\/em> is distanced from the Kli<\/em> in the measure of Behina Dalet<\/em>, not from the three other Behinot<\/em>. If it is also distanced from Behina Gimel<\/em>, the Ohr<\/em> will be distanced from the Kli<\/em> in the measure of Aviut<\/em> of Behina Gimel<\/em> too, and not from the rest of the Kli<\/em>which is from Behina <\/em>Bet<\/em> upward.<\/p>\n\n\n\n

At that time the  Kli<\/em> turns its  Panim<\/em> down.<\/strong><\/p>\n\n\n\n

Here we must remember everything the Rav wrote regarding Hitpashtut <\/em>Aleph <\/em>de <\/em>Akudim <\/em>in Part 4 regarding the descending Ohr Hozer <\/em>from the Komot<\/em> that emerge during the Hizdakchut<\/em> that shines to the empty Kelim<\/em> located under the place of the Zivug<\/em>. Also, the issue of Hakaa<\/em> that these He\u2019arot<\/em>made with the Reshimot <\/em>that remain in those Kelim<\/em> (see Part 4, Chap 9 and Ohr Pnimi <\/em>items 50, 90).<\/p>\n\n\n\n

From there you will understand that after the Aviut<\/em> has been purified from Behina Gimel <\/em>to Behina <\/em>Bet<\/em> (for example), the Zivug<\/em> is made in Behina Bet <\/em>and Behina Gimel <\/em>remains empty without its Ohr<\/em>. At that time the Ohr Hozer <\/em>descends from the He\u2019arat <\/em>Zivug <\/em>de <\/em>Behina Bet <\/em>into the Kli<\/em> of the empty Behina Gimel<\/em>.<\/p>\n\n\n\n

Then there is Hakaa<\/em> and Bitush <\/em>between the descending Ohr Hozer <\/em>and the Reshimo<\/em> in the empty Kli<\/em>since the Reshimo<\/em> is from the Histalkut <\/em>of the Zivug<\/em>. For that reason the Reshimo<\/em> must exit there and ascend above the Kli<\/em> as Tagin<\/em>, making room for the Ohr Hozer <\/em>to come down into its Kli<\/em>. Know, that this Ohr Hozer <\/em>that descended into the empty Kli<\/em> operates in the Kli<\/em> that will turn its Panim<\/em> downward and its Achor<\/em> upward, as the Rav says here.<\/p>\n\n\n\n

You already know that from the Behina<\/em> of Hamshacha<\/em> of Ohr<\/em> in the Kli<\/em>, the wall of the Kli<\/em> is divided into two halves called Panim<\/em> and Achor<\/em> or Pnimiut <\/em>and Hitzoniut<\/em> (see Part 4, Chap 5 item 3). Accordingly, you find that that empty Kli<\/em> of the above Behina Gimel <\/em>is divided into Panim<\/em> and Achor<\/em>.<\/p>\n\n\n\n

Its more Av<\/em> half of the wall is called Panim<\/em> since it extends the Ohr Elyon <\/em>to it through a Zivug<\/em>, and the half of the wall that is not so Av<\/em> is called Achor<\/em>. This is because it is silent in the Kli<\/em>, and the Ohr<\/em>has no contact with it.<\/p>\n\n\n\n

All this refers only to a time when the Ohr<\/em> is present in the degree. However, during the Histalkut <\/em>of the Ohr<\/em> from the degree de <\/em>Behina Gimel <\/em>to Behina <\/em>Bet<\/em>, made in the Zivug <\/em>de <\/em>Behina Bet <\/em>when the He\u2019arah<\/em> of this Zivug<\/em> descends to the empty Kli<\/em> of the empty Behina Gimel<\/em>, the two halves of the wall are turned. The half of Panim<\/em> becomes Achor<\/em>, and the half of Achor<\/em> becomes Panim<\/em>.<\/p>\n\n\n\n

This is because the descending Ohr Hozer<\/em> from Behina Bet <\/em>into the empty Kli<\/em> becomes distant from the Aviut <\/em>de <\/em>Behina Gimel <\/em>there since it is Ohr<\/em> from Behina <\/em>Bet<\/em>. It draws nearer to the half of the wall of the Kli<\/em> that is closest to Behina <\/em>Bet<\/em> and shines there.<\/p>\n\n\n\n

Thus, the most Av<\/em> of that Kli<\/em> does not receive any He\u2019arah<\/em> from that Ohr Hozer <\/em>and now becomes Behinat <\/em>Achor<\/em> of the Kli<\/em>. The most Zach<\/em> of that Kli<\/em> now becomes the Panim<\/em> of the Kli<\/em> since the Ohr<\/em>shines only in its Zach<\/em> part.<\/p>\n\n\n\n

This is the meaning of, \u201cAt that time the  Kli<\/em> turns its  Panim<\/em> down,<\/strong>\u201d since it cannot receive anything from the He\u2019arat <\/em>Zivug<\/em> made in the Upper Behina<\/em>. The Panim<\/em> becomes Achor<\/em> and turns its Achoraim<\/em> upward since it is now all that receives from the He\u2019arat <\/em>Ohr Hozer <\/em>that descended to it, and the Achor<\/em> becomes Panim<\/em>. This is called inversion.<\/p>\n\n\n\n

It has now been discerned as a  Kli<\/em>.<\/strong><\/p>\n\n\n\n

However, afterwards, when the Behina<\/em> above it also becomes a Behinat <\/em>Kli<\/em>, meaning the Zivug<\/em>departs from there too, the He\u2019arat <\/em>Ohr Hozer <\/em>stops coming down to it. Then the Kli<\/em> returns its Panim<\/em>upward as in the beginning since its Achor<\/em> has now lost all its merit, as the Reshimo<\/em> now begins to shine to the Kli<\/em> and the He\u2019arat <\/em>Reshimo<\/em> only the Behinat <\/em>Panim<\/em> of the Kli<\/em>. It is like the Ohr<\/em> prior to its departure, not reaching its Behinat <\/em>Achor<\/em>. You find that the Kli<\/em> has been restored as in the beginning.<\/p>\n\n\n\n

It looks at the  Ohr Elyon<\/em> etc. through the  Achor<\/em>.<\/strong><\/p>\n\n\n\n

This means that then you find that the He\u2019arat <\/em>Zivug<\/em> that descends to it from the highest Behina<\/em> is received only through the Achor<\/em> of the Kli<\/em>, which is the more Zach<\/em> part of it. This is considered that the Kli<\/em> turned its Achoraim <\/em>upward.<\/p>\n\n\n\n

16. Now the  Ohr Elyon<\/em> too will be called  Achor<\/em> during its  Histalkut<\/em> and that  Kli<\/em> will be  Achor <\/em>be <\/em>Achor<\/em> with that  Ohr<\/em>. After that  Ohr<\/em> also leaves, one more portion, which will later be called  Behinat Yesod<\/em>, departed from all of it. Then, that part will also turn its  Panim<\/em> from the  Ohr Elyon<\/em> for it will not be able to receive it.<\/strong><\/p>\n\n\n\n

In that state, the first  Behinat Kli<\/em>, called  Malchut<\/em>, will be able to turns its Panim<\/em> upward since the  Ohr<\/em> drew far from it. At that time  Malchut<\/em> and Yesod<\/em> will be  Panim <\/em>be Panim<\/em> but  Yesod<\/em> will be  Achor be Achor<\/em> with the Ohr Elyon<\/em>.<\/strong><\/p>\n\n\n\n

Ohr Pnimi<\/em><\/p>\n\n\n\n

16. <\/strong>Now the <\/strong>Ohr Elyon <\/em><\/strong>too will be called <\/strong>Achor<\/em><\/strong>.<\/strong><\/p>\n\n\n\n

The matter of the appellations Panim<\/em> and Achor<\/em> applies only to the Kelim<\/em>. This is because in the Ohr<\/em>they are called Hitpashtut <\/em>and Histalkut<\/em>. The Rav calling the Histalkut Ohr<\/em> here by the name Achor<\/em> is only in allegory, since he wants to compare the matter of the Histalkut Ohr<\/em> with the matter of the Achor<\/em> in the Kelim<\/em> and call them Achor <\/em>be <\/em>Achor<\/em>. The Rav has already explained the reason that the empty Kelim<\/em> are called Achor<\/em> and Histalkut<\/em> in Part 4, Chap 3 item 4.<\/p>\n\n\n\n

Will be able to turns its  Panim<\/em> upward since the  Ohr<\/em> drew far from it.<\/strong><\/p>\n\n\n\n

This is so because after the Zivug<\/em> stops at the highest Behina<\/em> too and the He\u2019arat <\/em>Zivug<\/em> stops descending to the Kli<\/em>, the Reshimo<\/em> shines in the Kli<\/em> once more. Then the Kli<\/em> returns its Panim<\/em> upward as in the beginning since it does not receive any He\u2019arah<\/em> now.<\/p>\n\n\n\n

17. Also, when  Behinat Ohr<\/em> of  Hod<\/em> departs,  Hod<\/em> will be  Achor be Achor<\/em>with the  Ohr Elyon<\/em>. Then  Yesod<\/em> will turn its  Panim<\/em> to  Hod<\/em>,  Hod<\/em> and  Yesod<\/em>will be  Panim be Panim<\/em> and  Malchut<\/em> will be  Panim be Achor<\/em>, the  Panim<\/em> of Malchut<\/em> in the  Achoraim<\/em> of  Yesod.<\/em><\/strong><\/p>\n\n\n\n

This is so because the desire and the yearning of the  Sefira<\/em> to return its Panim<\/em> to the  Ohr.<\/em> However, the near  Sefira<\/em> to the  Ohr<\/em> cannot return its Panim<\/em> to it yet, before it draws the measure of one  Sefira<\/em> far from the Ohr.<\/em><\/strong><\/p>\n\n\n\n

Ohr Pnimi<\/em><\/p>\n\n\n\n

17. <\/strong>Before it draws the measure of one  Sefira<\/em> far from the  Ohr<\/em>.<\/strong><\/p>\n\n\n\n

As long as there is Zivug<\/em> in the highest Sefira<\/em>, the He\u2019arat <\/em>Zivug<\/em> comes from there to the empty Sefira<\/em> below it. At that time this He\u2019arah<\/em> reaches only the Behinat <\/em>Achor<\/em> in the Kli<\/em> and not at all the Panim<\/em>. Thus, the Panim<\/em> of the Kli<\/em> are turned downward.<\/p>\n\n\n\n

However, after the Ohr<\/em> departs from the highest Sefira<\/em> as well, the He\u2019arat <\/em>Zivug<\/em> reaches only from the Elyon<\/em> to the Tachton<\/em>, meaning from the cause to the consequence but not from above its cause. This is so even though there is still Zivug<\/em> in the Sefira<\/em> above the Upper One.<\/p>\n\n\n\n

Thus, the He\u2019arat <\/em>Reshimo<\/em> returns and returns its Panim<\/em> upward. This is his precision, \u201cBefore it draws the measure of one  Sefira<\/em> far from the  Ohr<\/em><\/strong>,\u201d and examine carefully.<\/p>\n\n\n\n

18. Also, when the  Ohr<\/em> leaves the  Behinat Netzah<\/em>,  Netzah<\/em> will be  Achor be Achor<\/em> with the  Ohr Elyon<\/em> and  Panim be <\/em>Panim<\/em> with the  Hod<\/em>.  Yesod<\/em> will be Panim be Achor<\/em> with the  Hod<\/em> and  Malchut<\/em> too  Panim be Achor<\/em> with the Yesod<\/em> etc. similarly until the  Ohr<\/em> departs from all ten parts of the  Kli.<\/em><\/strong><\/p>\n\n\n\n

In that state all the  Sefirot<\/em> will be  Panim be Achor<\/em>, the  Panim<\/em> of the inferior in the  Achor<\/em> of the superior. However, the  Keter<\/em> will be  Panim be Panim<\/em> with the  Hochma<\/em> since the  Keter<\/em> is  Achor be Achor<\/em> with the  Ohr Elyon<\/em> for the above reason. Therefore,  Keter<\/em> and  Hochma<\/em> must be  Panim be Panim<\/em>.<\/strong><\/p>\n\n\n\n

Ohr Pnimi<\/em><\/p>\n\n\n\n

18. <\/strong>The  Keter<\/em> is <\/strong>Achor <\/em><\/strong>be <\/em>Achor <\/em><\/strong>with the  Ohr Elyon<\/em>.<\/strong><\/p>\n\n\n\n

This is because Behina Dalet <\/em>did not leave a Reshimo<\/em>. It is known that Behina Dalet <\/em>extends the Ohr <\/em>Keter<\/em>. Although Ohr <\/em>Keter<\/em> itself left a Reshimo<\/em> in its Kli<\/em>, it is still only Behinat <\/em>Reshimo <\/em>de <\/em>Hamshacha<\/em>(see Ohr Pnimi <\/em>item 6). This is considered the Behinat <\/em>Achor<\/em> with regard to the Behinat <\/em>Hamshacha<\/em>. For that reason it is also considered its Achoraim <\/em>being turned upward, and Panim<\/em> downward.<\/p>\n\n\n\n

Keter<\/em> and  Hochma <\/em>must be  Panim <\/em>be <\/em>Panim<\/em>.<\/strong><\/p>\n\n\n\n

Hochma <\/em>has a complete Reshimo<\/em> from the Behinat <\/em>Hamshacha<\/em>. This Reshimo<\/em> brings its Panim<\/em>upward once again. Keter<\/em> lacks the Reshimo <\/em>de <\/em>Hamshacha<\/em>, hence its Achoraim <\/em>are turned upward. Hence, they are found to be equalized with one another, which is called Panim <\/em>be <\/em>Panim<\/em>. This will be clarified below.<\/p>\n\n\n\n

19. Thus we have explained the  Histalkut<\/em> and how the  Kelim<\/em> were made by that. Yet, we have explained how there are  Kli Malchut<\/em> and  Yesod<\/em> etc. in this  Kli<\/em>. Yet, this is not why it is called  Kelim<\/em>, since it is still not apparent that they are ten  Sefirot<\/em>, and also that the  Ohr<\/em> departed together.<\/strong><\/p>\n\n\n\n

The thing is that it is like one long  Kli<\/em> whose parts are not equal according to the distancing of those parts from one end to the other. Thus we have explained the existence of the  Ohr<\/em>, its  Hitpashtut<\/em> and its  Histalkut,<\/em> and they are two  Behinot<\/em>.<\/strong><\/p>\n\n\n\n

20. Now there is another  Hitpashtut<\/em> and  Histalkut<\/em>, as will be explained, and then the four  Behinot<\/em> will be completed. The thing is that when this Behinat Kli<\/em> was completed and became a  Kli<\/em> by the  Histalkut<\/em> of the  Ohr<\/em>, when the  Ohr<\/em> expands in this  Kli<\/em> once more, there will remain a discernment of  Orot<\/em> and  Kelim.<\/em><\/strong><\/p>\n\n\n\n

However, when the  Ohr<\/em> expands in this  Kli<\/em> for the second time, it does not expand in the first order, but appears and disappears. This is the meaning of what is written in the Zohar,  \u201cMatei ve Lo Matei.\u201d<\/em> These two  Behinot<\/em>are called  Hitpashtut<\/em> and  Histalkut,<\/em> by which the four  Behinot<\/em> will be completed.<\/strong><\/p>\n\n\n\n

Ohr Pnimi<\/em><\/p>\n\n\n\n

20. <\/strong>\u201c<\/strong>Matei ve Lo Matei<\/strong><\/em>.\u201d These two  Behinot<\/em> are called  Hitpashtut <\/em>and  Histalkut<\/em>, by which the four  Behinot<\/em>.<\/strong><\/p>\n\n\n\n

This refers to the four Otiot<\/em> of the Name HaVaYaH<\/em>. This is because these two Behinot<\/em> of Hitpashtut <\/em>and Histalkut <\/em>de <\/em>Hitpashtut <\/em>Aleph <\/em>de <\/em>Akudim <\/em>that he introduced above (item 19) are the two Otiot <\/em>Yod<\/em>, Hey<\/em> of HaVaYaH<\/em>. These two Behinot<\/em> of Hitpashtut <\/em>and Histalkut <\/em>in Hitpashtut <\/em>Bet <\/em>de <\/em>Akudim<\/em>, called Matei ve Lo Matei<\/em>, are the two Otiot <\/em>Vav<\/em>, Hey<\/em> of HaVaYaH<\/em>.<\/p>\n\n\n\n

The beginning of the  Matei<\/em> of  Ohr<\/em> inside the  Kli <\/em>de <\/em>Keter<\/em>.<\/strong><\/p>\n\n\n\n

Will be explained below.<\/p>\n\n\n\n

21. The thing is that first the  Ohr<\/em> enters the  Kli<\/em> of  Keter<\/em> and then leaves it. After that the  Ohr<\/em> enters  Kli<\/em> of  Hochma<\/em> and leaves once more. It does the same in all ten  Kelim<\/em>, and this is called  Matei ve Lo Matei<\/em> that is always mentioned in the Zohar.<\/strong><\/p>\n\n\n\n

It is always in the nature of that  Ohr<\/em> to come and shine and then leave, as it is the nature of a candle\u2019s flame to sway. Also, the  Ohr<\/em> always remains Matei ve Lo Matei<\/em> in these  Kelim<\/em> called  Akudim<\/em>. Because they are in one Kli<\/em>, that  Kli<\/em> has no power to tolerate the  Ohr<\/em> if it is not  Matei ve Lo Matei.<\/em><\/strong><\/p>\n\n\n\n

Thus we have explained the four  Behinot<\/em> that are the first  Hitpashtut<\/em> and its  Histalkut<\/em>, and the second  Hitpashtut<\/em> and its  Histalkut<\/em>. We have also explained that the second  Hitpashtut<\/em> and  Histalkut<\/em> are called  Matei ve Lo Matei<\/em>. For that reason this  Kli<\/em> is called  Akudim<\/em>, since it is one  Kli<\/em> that connects and ties ten  Orot<\/em> within it.<\/strong><\/p>\n\n\n\n

Ohr Pnimi<\/em><\/p>\n\n\n\n

21. <\/strong>Because they are in one  Kli<\/em>, that  Kli<\/em> has no power to tolerate the  Ohr<\/em>.<\/strong><\/p>\n\n\n\n

Until Olam <\/em>ha <\/em>Nekudim <\/em>there is no more than one Kli<\/em> in the entire Eser <\/em>Sefirot<\/em>. Even though we refer to the other Sefirot <\/em>as Kelim<\/em>, it is only in metaphor, to simplify matters, as the Rav has written above (Part 4, Chap 1).<\/p>\n\n\n\n

This is the reason for the Hizdakchut <\/em>and the Histalkut <\/em>Orot <\/em>de <\/em>Hitpashtut <\/em>Aleph <\/em>de <\/em>Akudim <\/em>as well as the Matei ve Lo Matei <\/em>de <\/em>Hitpashtut <\/em>Bet <\/em>de <\/em>Akudim<\/em>, as the Rav wrote above (Part 4, Chap 1 item 3). Since the ten inner Orot<\/em> and the ten surrounding Orot<\/em> are connected and tied to a single Kli<\/em> etc. they beat on each other and strike one another.<\/p>\n\n\n\n

Hence the Aviut<\/em> in the Masach <\/em>is purified and the Orot<\/em> depart. It is the same manner in all these ten exits and ten entrances that were here in Hitpashtut <\/em>Bet<\/em>. They are also for the reason that that the Ohr Makif <\/em>and Ohr Pnimi <\/em>that are connected together in their Shoresh <\/em>in Malchut <\/em>of the Rosh<\/em> strike each other as they depart from there to the Guf<\/em>.<\/p>\n\n\n\n

This is because the Masach <\/em>prevents the Ohr Makif <\/em>from expanding to its place in the Guf<\/em>, meaning from Tabur<\/em> down. For that reason it purifies the Masach <\/em>and the Masach <\/em>cannot tolerate and limit the Ohr Pnimi <\/em>inside the Kelim<\/em> and the Orot<\/em> leave and return as we have written before (see Part 4, Chap 1, item7 Ohr <\/em>Pnimi<\/em>).<\/p>\n\n\n\n

22. This also explains how come the  Kli<\/em> is considered one  Kli<\/em>, alone, and the  Orot<\/em> are considered ten. This is because when the  Ohr<\/em> leaves, everything is considered one  Kli<\/em> and not ten  Kelim<\/em>.<\/strong><\/p>\n\n\n\n

However, regarding the  Orot<\/em> in them, when they return to expand in a real Hitpashtut<\/em>, which is the second  Hitpashtut<\/em>, it does not expand in one time inside the  Kli<\/em> as it departed. Rather, it enters and exits ten exits and ten entrances.<\/strong><\/p>\n\n\n\n

It enters and exits ten times, once in  Keter<\/em>, once in  Hochma<\/em> and so forth in all of them, hence they are called ten  Orot.<\/em> The  Kli<\/em>, however, is made at once by  Histalkut Aleph<\/em> when it left at one time. For that reason it is called one  Kli.<\/em><\/strong><\/p>\n\n\n\n

Ohr Pnimi<\/em><\/p>\n\n\n\n

22. <\/strong>Hence they are called ten  Orot<\/em>. The  Kli<\/em>, however, is made at once.<\/strong><\/p>\n\n\n\n

Compared to the Kli<\/em>, all these departures are considered one Histalkut<\/em>. This is because here there is still only one Kli<\/em>, only Kli <\/em>Malchut<\/em>. There is no recognition of a Kli<\/em> in the first nine Sefirot<\/em> and all these exits and entrances made in it are considered as one long Kli<\/em> whose parts are not equal as the Rav says above (item 19). Know, that all these are preparations for the Tikun<\/em> of the Eser <\/em>Kelim<\/em> in the Eser <\/em>Sefirot<\/em>.<\/p>\n\n\n\n

Things are done gradually: in Hitpashtut de <\/em>AK<\/em> there is still no recognition through the Histalkut<\/em>. Even the discernment in the Orot<\/em> does not show that they are ten Orot<\/em>. In Hitpashtut <\/em>Bet<\/em> there is a discernment in the Eser <\/em>Sefirot <\/em>that they are ten Orot<\/em>, and in the Hitpashtut <\/em>of the Eser <\/em>Sefirot <\/em>in Olam <\/em>Nekudim<\/em> there is a recognition of the Eser <\/em>Kelim<\/em> in the GAR<\/em> and not in the seven lower Sefirot<\/em>. It is completed in Olam <\/em>Atzilut<\/em> and ten complete Kelim<\/em> are made in all ten Sefirot<\/em>.<\/p>\n\n\n\n

23. These four  Behinot<\/em> are the actual four  Otiot HaVaYaH<\/em>. The  Yod-Vav<\/em>are two  Behinot Hitpashtut<\/em>, and the  Heys<\/em> (pl. for  Hey<\/em>) are two  Behinot Histalkut<\/em>.<\/strong><\/p>\n\n\n\n

You already know that the name  HaVaYaH<\/em> begins only from  Hochma<\/em>downward. The reason is that these four  Behinot<\/em> belong only to  Hochma<\/em>and under, but  Keter<\/em> contains only two  Behinot<\/em>. For this reason it is called Yod-Hey<\/em>,  Yod-Hey-Vav-Hey<\/em>.<\/strong><\/p>\n\n\n\n

This is the meaning of, \u201cfor the Lord is God, an everlasting Rock.\u201d This is because He first began to picture and create the world in them. This is the meaning of  Akudim<\/em>, which are the  Yod-Hey HaVaYaH<\/em>. This because  Yod-Hey<\/em> in  Keter, <\/em>HaVaYaH<\/em> in all the other  Partzufim<\/em>.<\/strong><\/p>\n\n\n\n

Ohr Pnimi<\/em><\/p>\n\n\n\n

23. <\/strong>The <\/strong>Yod<\/em><\/strong>-Vav<\/em><\/strong>are two  Behinot <\/em>Hitpashtut<\/em>, and the <\/strong>Heys <\/em><\/strong>are two  Behinot <\/em>Histalkut<\/em>.<\/strong><\/p>\n\n\n\n

The first Hitpashtut <\/em>is the Yod<\/em>; the second Hitpashtut <\/em>is the Vav<\/em>. The first Histalkut <\/em>is the First Hey<\/em>and the second Histalkut <\/em>is the last Hey<\/em>.<\/p>\n\n\n\n

HaVaYaH <\/em>begins only from  Hochma <\/em>downward.<\/strong><\/p>\n\n\n\n

It is known that the Yod<\/em> means Hochma<\/em>, Vav<\/em> means ZA<\/em>, the First Hey<\/em> means Bina<\/em> and the last Hey<\/em>means Malchut<\/em>. Keter<\/em>, however, is not implied in the four Otiot<\/em>, except in the tip of the Yod<\/em>. This is so for the reason that the Rav explains below.<\/p>\n\n\n\n

24. The reason is that below, the nine  Sefirot<\/em> have the four deficits of the Ohr<\/em>. This in itself will cause the giving of the Name of the  Ohr Elyon<\/em>, making these four deficits capable of being called  HaVaYaH<\/em>.<\/strong><\/p>\n\n\n\n

They are those: The first is the  Hitpashtut<\/em> of the  Ohr<\/em> for the first time. At that time the  Ohr<\/em> begins to expand in  Keter<\/em>, the first among them. At that time all nine below it lack that  Ohr<\/em>.<\/strong><\/p>\n\n\n\n

Thus, when the  Ohr<\/em> appeared in the reality of  Keter<\/em>, all the rest were still absent. This is the first deficit in the first  Hitpashtut<\/em> of the nine  Kelim<\/em>. This deficit is absent in  Keter<\/em>. <\/strong><\/p>\n\n\n\n

Ohr Pnimi<\/em><\/p>\n\n\n\n

24. <\/strong>The four deficits of the  Ohr<\/em>. This in itself will cause the giving of the Name of the  Ohr Elyon<\/em>, making these four deficits capable of being called  HaVaYaH<\/em>.<\/strong><\/p>\n\n\n\n

Interpretation: the meaning of the Otiot<\/em> is Kelim<\/em> that were emanated and made by the Nitzotzin <\/em>that fell from the Ohr Hozer <\/em>of the four Komot<\/em> that came out during the Histalkut <\/em>of the Ohr<\/em> of Hitpashtut <\/em>Aleph<\/em>. They came into the empty Kelim<\/em> after the Histalkut <\/em>of the Ohr<\/em> from them.<\/p>\n\n\n\n

As has been explained in the Rav\u2019s words above (Part 4, chap3 item 12 (see Ohr Pnimi <\/em>there item 100), any \u201cName\u201d implies attainment, since \u201canything that we do not attain, we do not call by a name.\u201d It is known that there is no attainment in the Ohr<\/em> without a Kli<\/em>, and it has also been explained (Part 4, Chap 1 item 9) that the Hitpashtut <\/em>of the Ohr<\/em> and its Histalkut<\/em> are the reason for the making of the Kli<\/em>.<\/p>\n\n\n\n

Thus, the lack of Ohr<\/em> makes for the extistence of the Kelim<\/em> and the Holy Names. It is written, \u201cthe nine  Sefirot <\/em>have the four deficits of the  Ohr<\/em>. This in itself will cause the giving of the Name of the  Ohr Elyon<\/em>, making these four deficits capable of being called  HaVaYaH<\/em>.<\/strong>\u201d In other words, it is so that there will be a possibility to attain Him in that Name.<\/p>\n\n\n\n

The  Hitpashtut <\/em>of the  Ohr<\/em> for the first time etc. This is the first deficit in the first  Hitpashtut <\/em>of the nine  Kelim<\/em>.<\/strong><\/p>\n\n\n\n

This means that when the Ohr<\/em> begins to expand in the Keter<\/em> the Ohr<\/em> is in Behinat <\/em>Ohr Yashar<\/em>, Rachamim<\/em>. At that time all nine below it lack that complete Ohr<\/em>.<\/p>\n\n\n\n

Although they are considered Ohr Hozer <\/em>and Din<\/em> and are therefore called Nekudot<\/em>, hence there is a blemish here in the lower nine of Hitpashtut <\/em>Aleph<\/em>. However, here there is no blemish in the Keter<\/em>whatsoever, hence the Keter<\/em> is not implied in the Otiot<\/em> of the Name HaVaYaH<\/em>, as they imply the lack of the Ohr<\/em>.<\/p>\n\n\n\n

Rather, the Hitpashtut <\/em>of the nine Sefirot <\/em>below Keter<\/em>, being the four Komot <\/em>HB <\/em>ZON<\/em> that came out as Ohr Hozer <\/em>and Din<\/em>, imply the Yod<\/em> of HaVaYaH<\/em>. also, the Histalkut <\/em>of the entire Hitpashtut <\/em>Aleph<\/em> in general is the meaning of the Hey <\/em>de <\/em>HaVaYaH<\/em>. They are called the Yod-Hey de Keter<\/em>, as the whole of Hitpashtut <\/em>Aleph<\/em> is called Keter<\/em>.<\/p>\n\n\n\n

25. In the second  Hitpashtut<\/em>, this deficit will also be in the nine  Sefirot<\/em>once more, not in the  Keter<\/em>. Hence, there are two deficits in the nine Sefirot<\/em> and not in  Keter.<\/em> This is so because when no  Ohr<\/em> is emanated, it is not called a deficit.<\/strong><\/p>\n\n\n\n

However, once this  Ohr<\/em> begins to expand, it first expands in  Keter<\/em>. At that time the nine  Sefirot<\/em> will be considered lacking that  Ohr<\/em>, as the  Ohr Keter<\/em>preceded them. However, the other two deficits are found in both  Keter<\/em>and the nine  Sefirot<\/em>, and it is the two  Behinot Histalkut,<\/em> since this is called a true deficit whether to the nine  Sefirot<\/em> or to the  Keter <\/em>Himself<\/em>.<\/strong><\/p>\n\n\n\n

Ohr Pnimi<\/em><\/p>\n\n\n\n

25. <\/strong>In the second  Hitpashtut<\/em>, this deficit will also be in the nine <\/strong>Sefirot <\/em><\/strong>once more, not in the  Keter<\/em>.<\/strong><\/p>\n\n\n\n

This is so because in Hitpashtut <\/em>Bet<\/em> too only Keter<\/em> came out in Behinat <\/em>Taamim<\/em>. However, the other nine Sefirot<\/em> came out during the Hizdakchut <\/em>as Nekudot<\/em> and that lack appeared in them a second time.<\/p>\n\n\n\n

Hence, the Keter <\/em>de <\/em>Hitpashtut <\/em>Bet<\/em> is not implied in the four Otiot <\/em>HaVaYaH<\/em>, even in Hitpashtut <\/em>Bet<\/em>, as that lack is not in it but only from Hochma <\/em>down. These are the four Komot <\/em>HB <\/em>ZON<\/em> that emerge because of the Hizdakchut <\/em>of the Masach<\/em> (as he writes below) called Nekudot<\/em>. They are implied in the Vav<\/em> of HaVaYaH <\/em>and the general Histalkut<\/em> of this Hitpashtut <\/em>Bet<\/em> is the last Hey<\/em> of HaVaYaH<\/em>.<\/p>\n\n\n\n

The Rav says above (item 23) about this Hitpashtut <\/em>Bet<\/em>, HaVaYaH <\/em>in the all the other Partzufim<\/em>. This is because the two lacks of Hitpashtut Aleph<\/em> are present in this Hitpashtut Bet<\/em> too, as we shall see below.<\/p>\n\n\n\n

The nine  Sefirot <\/em>will be considered lacking that  Ohr<\/em>, as the  Ohr <\/em>Keter<\/em> preceded them.<\/strong><\/p>\n\n\n\n

It means that the matter of the lack in them is only compared to the Ohr <\/em>Keter<\/em> that preceded them in its merit. Compared to Him, they are considered Ohr Hozer <\/em>and Din<\/em> though in themselves they are Rachamim <\/em>since they too extend from the Maatzil <\/em>from above downward, as the Rav wrote above (Part 4, Chap 2 item 1).<\/p>\n\n\n\n

It is known that all that extends from above downward is Rachamim<\/em>. Yet, compared to the Ohr <\/em>Keter<\/em>they are considered Din<\/em> since they only exit by the power of the Histalkut <\/em>of His Ohr<\/em> (see Part 4, Chap 6 and Ohr Pnimi <\/em>item 9). However, the two Behinot<\/em> of the general Histalkut<\/em> of Hitpashtut <\/em>Aleph<\/em>and Hitpashtut <\/em>Bet<\/em> implied in the two Otiot <\/em>Hey<\/em> of the Name HaVaYaH <\/em>are a true lack and Behinat <\/em>Din<\/em>in themselves too, as the Rav says above.<\/p>\n\n\n\n

We understand from all the above that the Yod<\/em> in the HaVaYaH <\/em>is the Ohr<\/em> of Nekudot<\/em> of Hitpashtut <\/em>Aleph<\/em>, meaning the nine Sefirot <\/em>from Hochma <\/em>downward that came out there during the Histalkut Ohr <\/em>Taamim<\/em>.<\/p>\n\n\n\n

The First Hey<\/em> in the Name HaVaYaH <\/em>is the general Histalkut <\/em>of this Hitpashtut <\/em>Aleph<\/em>, the Vav<\/em> in the Name HaVaYaH <\/em>implies the Ohr <\/em>Nekudot<\/em> of Hitpashtut <\/em>Bet<\/em>. The last Hey<\/em> in the Name HaVaYaH <\/em>implies the general Histalkut <\/em>of this Hitpashtut <\/em>Bet<\/em>. Thus, the two expansions of Ohr <\/em>Nekudot<\/em> imply the Yod-Vav<\/em> in the Name HaVaYaH <\/em>and the two departures imply the Hey-Hey<\/em> in the Name HaVaYaH<\/em>.<\/p>\n\n\n\n

He writes (item 23), \u201cYod-Hey<\/em> in  Keter<\/em>,  HaVaYaH <\/em>in all the other  Partzufim<\/em>.<\/strong>\u201d It means that that the Hitpashtut <\/em>of the nine Sefirot <\/em>from Hochma <\/em>downward that came out during the Histalkut Ohr <\/em>Keter <\/em>de <\/em>Hitpashtut Aleph<\/em> and the Histalkut Ohr <\/em>de <\/em>Hitpashtut Aleph<\/em> in general, is the meaning of the \u201cYod-Hey<\/em> in  Keter<\/em><\/strong>.\u201d<\/p>\n\n\n\n

This is so because as a whole, Hitpashtut <\/em>Aleph<\/em> is called Keter<\/em>, as it is known that it is Partzuf Keter <\/em>de <\/em>AK<\/em>. These two lacks of the Ohr<\/em>, meaning the Histalkut <\/em>compared to Keter<\/em>, and not compared to themselves.<\/p>\n\n\n\n

The Behina<\/em> of its real Histalkut<\/em>, in themselves too, is necessarily received inside Hitpashtut Bet<\/em>. This is because all the forces that appear in the Elyon<\/em> must necessarily be in its Tachton<\/em>.<\/p>\n\n\n\n

Hence, these Yod-Hey de Hitpashtut Aleph<\/em> are in Hitpashtut Bet<\/em> too. Added to them are these two lacks of the Ohr<\/em> in their own Behina<\/em>, which are Behinat <\/em>Histalkut <\/em>compared to the Keter<\/em> of Hitpashtut Bet<\/em>, and compared to the value of the lower nine themselves. It is also the real collective Behinat <\/em>Histalkut<\/em> of Hitpashtut Bet<\/em>, implied in the Vav-Hey<\/em>.<\/p>\n\n\n\n

Thus, we have all four Otiot<\/em> of the Name HaVaYaH <\/em>here in Hitpashtut Bet<\/em>. It is written, \u201cHaVaYaH <\/em>in all the other  Partzufim<\/em>,<\/strong>\u201d meaning the Partzufim<\/em> of Hitpashtut Bet<\/em>.<\/p>\n\n\n\n

26. We shall explain this matter that writes that these  Behinot<\/em> are called, \u201cfor the Lord is God, an everlasting Rock.\u201d This is the meaning of the verse, \u201cextol Him that rideth upon the skies, whose name is the Lord (\u05d1\u05d9”\u05d4).\u201d<\/strong><\/p>\n\n\n\n

We must be meticulous with this verse. He should have said, \u201c\u05d9”\u05d4\u201d (Lord) is His name, but what is \u201c\u05d1\u05d9”\u05d4\u201d? The thing is that the entire name is contained in the \u201c\u05d1\u05d9”\u05d4\u201d and this is the meaning of, \u201cwhose name is the Lord (\u05d1\u05d9”\u05d4 ).\u201d<\/strong><\/p>\n\n\n\n

The \u201c\u05d9”\u05d4\u201d in its fullest is  Yod<\/em> (comprised of the letters  Yod<\/em>,  Vav<\/em>,  Dalet<\/em>), He (comprised of the letters  Hey, Aleph<\/em>), twenty-six in  Gimatria<\/em>, which is HaVaYaH<\/em>. Thus, \u201c\u05d1\u05d9”\u05d4\u201d is the actual name and the name \u201c\u05d9”\u05d4\u201d in  Keter<\/em>. It implies how the name  HaVaYaH<\/em> emerged from it containing all the four Otiot HaVaYaH<\/em>.<\/strong><\/p>\n\n\n\n

Ohr Pnimi<\/em><\/p>\n\n\n\n

26. <\/strong>Thus, \u201c<\/strong>\u05d1\u05d9”\u05d4<\/strong>\u201d is the actual name etc. It implies how the name  HaVaYaH <\/em>emerged from it containing all the four  Otiot <\/em>HaVaYaH<\/em>.<\/strong><\/p>\n\n\n\n

This is the meaning of the verse, \u201cextol Him that rideth upon the skies (Heb: Aravot)<\/em>\u201d: Aravot<\/em> implies Eruv<\/em> (lit. mixture) of Midat <\/em>ha <\/em>Rachamim <\/em>with Din<\/em>. It begins in the Partzufim<\/em> of Hitpashtut <\/em>Bet<\/em> and says, \u201cwhose name is the Lord (\u05d1\u05d9”\u05d4).\u201d<\/p>\n\n\n\n

(\u05d1\u05d9”\u05d4) implies Keter<\/em> where there is still no mixture. Hence, the HaVaYaH <\/em>of Hitpashtut <\/em>Bet<\/em> extends from it and in all the other Partzufim<\/em> until Olam <\/em>ha <\/em>Atzilut<\/em>, where the mixture ends, and ten Kelim<\/em>emerge.<\/p>\n\n\n\n

This is the entire reason for giving a good reward to the righteous, as it is written above (Part 4, Chap 1 item 4 in Ohr Pnimi<\/em>). This is the meaning of the verse, \u201cextol Him that rideth upon the skies,\u201d who mixed and associated Midat <\/em>ha <\/em>Rachamim <\/em>with Din<\/em>. It came out of the meaning of \u201c\u05d9”\u05d4\u201d His Name in Keter<\/em>.<\/p>\n\n\n\n

This is the meaning of Hitpashtut <\/em>and Histalkut <\/em>and in that \u201cexult ye before Him,\u201d for in that was all the good reward prepared and concealed for the righteous.<\/p>\n\n\n\n

27. *Know, that all these  Kelim<\/em> did not gain  Aviut<\/em> and become  Kelim<\/em> only after the  Histalkut<\/em> of  Ohr Malchut<\/em>. At that time He turned His  Panim<\/em> from the  Kli.<\/em> It is so because the  Ohr Elyon<\/em> of the  Kli<\/em> of  Keter<\/em> departed and rose to the  Maatzil<\/em>. Despite that, because  Ohr Hochma<\/em> rose in its place the  Kli<\/em>of  Keter<\/em> does not gain  Aviut<\/em> and materialize. It is the same way in all the other  Orot<\/em>.<\/strong><\/p>\n\n\n\n

You find that it\u2019s been explained in the previous study that  Ohr Keter<\/em> of Akudim<\/em> leaves first of all and  Ohr Malchut<\/em> leaves last of all. It follows, that the existence of  Behinat Kli<\/em> begins only from below upward.<\/strong><\/p>\n\n\n\n

Also, the  Kli<\/em> of  Malchut<\/em> is made before all the others. This is because since Ohr Malchut<\/em> leaves last, when it leaves its own  Kli<\/em> the  Kli<\/em> does not become more  Av<\/em> until its  Histalkut<\/em> from its entire  Kli<\/em> is completed.<\/strong><\/p>\n\n\n\n

At that time the nine Upper  Kelim<\/em> still have  Ohr<\/em> though none of them as any a part of the  Ohr<\/em> that reaches its actual part. For that reason they do not become  Av<\/em> and materialize.<\/strong><\/p>\n\n\n\n

Kli Malchut<\/em>, however, has been entirely emptied of her  Ohr<\/em>. Also, there is no other  Ohr<\/em> below her to rise inside her. Hence, she gains  Aviut<\/em> and becomes a  Kli.<\/em><\/strong><\/p>\n\n\n\n

Despite that, she does not become completely  Av<\/em> until the  Ohr<\/em> departs from her entirely, three degrees etc. The reason for it will be understood with the above mentioned, that any less than three is considered alone. Thus, after the  Ohr<\/em> departed by three complete degrees the  Kli<\/em> becomes completely dark and its making is complete.<\/strong><\/p>\n\n\n\n

Ohr Pnimi<\/em><\/p>\n\n\n\n

27. <\/strong>Until the  Ohr<\/em> departs from her entirely, three degrees etc.<\/strong><\/p>\n\n\n\n

The Kli<\/em> is made only by the complete Histalkut <\/em>of the Ohr<\/em> from it, both Ohr <\/em>Pnimi <\/em>and Ohr <\/em>Makif<\/em>. It is known that up to two degrees, the Kli<\/em> still receives Ohr <\/em>Makif<\/em>. For that reason it does not become a Kli<\/em> until the Ohr<\/em> draws far from it by three degrees.<\/p>\n\n\n\n

Take Kli <\/em>de <\/em>ZA<\/em> for example. When Ohr <\/em>ZA<\/em> leaves the Kli<\/em> and rises to Bina<\/em>, it is no longer considered as distancing of the degree since it still receives Yechida <\/em>de <\/em>Ohr <\/em>Pnimi<\/em>. Only when it departs and rises to Hochma<\/em> does it depart one degree from the Kli<\/em> and receives the first Ohr <\/em>Makif<\/em>.<\/p>\n\n\n\n

Afterwards, when it departs two degrees and ascends to Keter<\/em>, it still receives the second Ohr <\/em>Pnimi<\/em>. Thus, the Kli<\/em> is not yet entirely dark, until it leaves from the Keter<\/em> to the Maatzil <\/em>as well. At that time the Kli<\/em> does not attain any Ohr<\/em>, and it is completed.<\/p>\n\n\n\n

The same applies to Kli <\/em>Malchut<\/em>. When the Ohr<\/em> departs one degree from her, meaning when Ohr <\/em>Malchut <\/em>ascends to ZA<\/em>, she still receives the first Ohr <\/em>Makif<\/em>. When it departs two degrees, meaning when it ascends to Bina<\/em>, it still receives the second Ohr <\/em>Makif<\/em>. Only when Ohr <\/em>Malchut<\/em> ascends to Hochma<\/em>, which is the third degree, no He\u2019arah<\/em> is received, the Kli <\/em>Malchut <\/em>becomes completely dark, and it is completed.<\/p>\n\n\n\n

Hence, the Kelim<\/em> were not completed from Bina<\/em> upward. This is because even when Ohr <\/em>Bina<\/em> ascends to Keter<\/em>, Bina<\/em> still receives Yechida <\/em>de <\/em>Ohr <\/em>Pnimi<\/em>. This is not considered a distancing in the degree at all, much less with Keter<\/em> and Hochma<\/em>. Study all that in the Rav\u2019s words above (Part 4, Chap 6 item 15).<\/p>\n\n\n\n

Besides the above, there is yet another condition for the completion of the Kli<\/em>, namely the completeness of the outer half of the wall of the Kli<\/em>, mentioned in the Rav\u2019s words above (Part 4, Chap 4 item 3). As long as there is not the outer half of the wall of the Kli<\/em> that belongs to the Makifim<\/em>, the Kli<\/em> is not completed.<\/p>\n\n\n\n

Thus, the Kelim <\/em>de <\/em>GAR<\/em> did not attain any Orot <\/em>Makifim<\/em> during their ascent to the Maatzil<\/em>, as the Rav says there. Consequently, the Kelim <\/em>de <\/em>GAR<\/em> are found to be lacking the outer half of the wall of their outer Kli<\/em>. For that reason they were only completed later, in Hitpashtut <\/em>Bet<\/em>, as the Rav says here.<\/p>\n\n\n\n

28. You find that after the  Histalkut<\/em> of  Ohr Malchut<\/em> it rose to its  Shoresh<\/em>inside  Peh de AK<\/em>. At that time the work of the seven lower  Kelim<\/em> from Hesed<\/em> to  Malchut<\/em> ends. Thus, the end of their work was through the Histalkut Orot<\/em>, and when they departed, their  Kelim<\/em> were made.<\/strong><\/p>\n\n\n\n

However, the work of the three Upper  Kelim<\/em> of  Keter Hochma Bina<\/em> was not over since they have not yet distanced three complete degrees from the  Ohr Malchut<\/em> that rose to the  Maatzil<\/em>. Yet, the end of their work was afterwards when the  Orot<\/em> returned to come down a second descent into the above  Kelim<\/em>.<\/strong><\/p>\n\n\n\n

Ohr Pnimi<\/em><\/p>\n\n\n\n

28. <\/strong>Yet, the end of their work was afterwards when the  Orot<\/em> returned to come down a second descent.<\/strong><\/p>\n\n\n\n

It is so because then the Hitzoniut <\/em>of their Kelim<\/em> is completed and the Orot<\/em> are also permanently diminished there. This is because only Ohr <\/em>Hochma <\/em>comes to Kli <\/em>de <\/em>Keter<\/em> and Ohr <\/em>Bina<\/em> to Kli <\/em>de <\/em>Hochma <\/em>etc. That completes their Behinat <\/em>Kelim<\/em>.<\/p>\n\n\n\n

29. We shall add another explanation about making those  Kelim<\/em>. It has been explained in the previous study that the three kinds of  Orot<\/em> that came out of  AHP de AK<\/em> are considered  NRN<\/em> and clothe each other.<\/strong><\/p>\n\n\n\n

However, the  Ohr<\/em> that comes out of the  Eynaim de AK<\/em> is called  Neshama<\/em>to  Neshama<\/em>, which is called  Haya<\/em>. Its place is up there in the  Ayin<\/em> but it expands below, as we shall explain.<\/strong><\/p>\n\n\n\n

This is so because it stands in its place as  Ohr Makif<\/em> to them. From them downward expands a very minute  Ohr<\/em> called  Reiah<\/em>. It is not a complete Hevel<\/em> like the  Havalim<\/em> that extend from the  AHP<\/em>. Those are complete tangible and sensed  Havalim<\/em>. In addition, since it is a very frail and thin Ohr<\/em>, the  Behinat Kelim<\/em> of  Akudim<\/em> that exit from the  Peh<\/em> were made of it and the  Orot<\/em> are not made since it is a frail  Ohr<\/em>.<\/strong><\/p>\n\n\n\n

However, the  Ohr AHP<\/em> was not an actual tangible and sensed  Hevel<\/em>. Even the  Behinat Kelim<\/em> couldn\u2019t have been made since they are lower  Orot<\/em> than the  Ohr Eynaim<\/em>. For that reason they come out actual, sensed  Hevel<\/em> and thus the  Behinot<\/em>Orot<\/em> that are called  NRN<\/em> were made.<\/strong><\/p>\n\n\n\n

Ohr Pnimi<\/em><\/p>\n\n\n\n

29. <\/strong>Orot <\/em><\/strong>that came out of <\/strong>AHP <\/em><\/strong>de <\/em>AK<\/em> are considered <\/strong>NRN<\/em><\/strong>.<\/strong><\/p>\n\n\n\n

This has already been explained in the Rav\u2019s words above (Part 4, Chap 6 item 6) and in Ohr <\/em>Pnimi<\/em>.<\/p>\n\n\n\n

The  Ohr<\/em> that comes out of the  Eynaim<\/em> etc. Its place is up there in the  Ayin<\/em> etc. as  Ohr <\/em>Makif<\/em>.<\/strong><\/p>\n\n\n\n

This refers to Behinat <\/em>Ohr Makif <\/em>de <\/em>Yechida <\/em>to ZA<\/em>. However, as the Rav says (Part 4, Chap 6 item 17), it does not reach the Nukva<\/em> even as Behinat <\/em>Ohr <\/em>Makif<\/em>.<\/p>\n\n\n\n

A very minute  Ohr<\/em> called  Reiah<\/em>. It is not a complete  Hevel<\/em> like the  Havalim <\/em>that extend from the  AHP<\/em>. Those are complete tangible and sensed  Havalim<\/em>.<\/strong><\/p>\n\n\n\n

The Ohr Hozer <\/em>that expands from above downward with the Ohr Yashar <\/em>inside it into Eser <\/em>Sefirot <\/em>called Guf<\/em> is called Hevel<\/em>. This is because it comes out of the Zivug <\/em>de <\/em>Hakaa <\/em>in the Aviut<\/em> in the Masach<\/em>.<\/p>\n\n\n\n

If there is a lot of Aviut<\/em> the Ohr Hozer <\/em>is greater and the Koma<\/em> is greater. Hence, until Behina <\/em>Bet<\/em>, the Aviut<\/em> in the Masach <\/em>is considered sufficient to raise Ohr Hozer <\/em>to extend the Ohr<\/em> from below upward in a sufficient measure to afterwards expand from above downward into Behinat <\/em>Guf<\/em> as well. For that reason the Ohr Hozer <\/em>is called \u201cComplete Hevel<\/em>\u201d.<\/p>\n\n\n\n

However, the Aviut<\/em> from Behina <\/em>Aleph<\/em>, called Eynaim<\/em>, note that the Aviut<\/em> of that Behina<\/em> is very thin and frail. It is a not a complete Hevel<\/em> that can also expand from above downward and for that reason no Ohr<\/em> comes from it into the Guf<\/em>.<\/p>\n\n\n\n

It is written, \u201csince it is a very frail and thin  Ohr<\/em>, the  Behinat Kelim<\/em> of  Akudim<\/em> etc. were made of it.<\/strong>\u201d It means that we discern only the Behinat <\/em>Ohr Yashar <\/em>in the Ohr <\/em>Eynaim<\/em>.<\/p>\n\n\n\n

This is the Behinat <\/em>Atzmut Ohr<\/em> that makes a Zivug <\/em>de <\/em>Hakaa <\/em>in the Orot <\/em>de <\/em>AHP<\/em> and generates the Kelim<\/em> for them as he explains before us. However, in<\/p>\n\n\n\n

itself, the Zivug<\/em> is insufficient to generate Komat <\/em>Ohr<\/em> to the Guf<\/em> as the AHP<\/em>, only as a frail Ohr<\/em>.<\/p>\n\n\n\n

30. Let us return to the matter of the  Reiah<\/em> of the  Eynaim<\/em>. It is said that the making of the  Kelim<\/em> was through its  Histaklut<\/em>,  Reiah<\/em> and  Habata<\/em> in the  Ohr Akudim<\/em>, called the above mentioned  Nefesh.<\/em><\/strong><\/p>\n\n\n\n

This is the meaning of the verse, \u201cAnd God saw the light, that it was good; and God divided\u201d etc. The  Ruach<\/em> and the  Neshama<\/em>, which are the  Orot Awzen<\/em> and  Hotem<\/em>, are called complete  Ohr<\/em>. The  Nefesh<\/em>, which is  Akudim<\/em>that exit from the  Peh<\/em>, are implied in the excess word \u201cthe\u201d, in what the text says \u201cthe light.\u201d<\/strong><\/p>\n\n\n\n

Ohr Pnimi<\/em><\/p>\n\n\n\n

30. <\/strong>Its <\/strong>Histaklut<\/em><\/strong>,  Reiah<\/em> and  Habata<\/em> in the <\/strong>Ohr <\/em><\/strong>Akudim<\/em>, called the above mentioned <\/strong>Nefesh<\/em><\/strong>.<\/strong><\/p>\n\n\n\n

The Peh <\/em>de <\/em>Rosh<\/em> is called Nefesh<\/em>. The Hitpashtut <\/em>Ohr<\/em> is called Histaklut<\/em> and Habata<\/em>. Hence, the Hitpashtut Ohr Elyon <\/em>to the Masach <\/em>in Kli <\/em>Malchut <\/em>for Zivug <\/em>de <\/em>Hakaa <\/em>is called Histaklut<\/em> and Habata<\/em> in the Nefesh<\/em>, meaning the Masach <\/em>in Malchut<\/em>.<\/p>\n\n\n\n

The emanator, He sees and looks at the  Nefesh<\/em>, called \u201cthe\u201d.<\/strong><\/p>\n\n\n\n

As has been written in the previous item, the Masach <\/em>in Kli <\/em>Malchut <\/em>is called Nefesh <\/em>and is called \u201cthe\u201d, as the Rav has written, and examine carefully (Part 3, Chap 3 item 3).<\/p>\n\n\n\n

31. There is  Ohr Yashar<\/em> and  Ohr Hozer<\/em> in this  Reiah<\/em>. In the  Histaklut<\/em> of this  Reiah<\/em> as  Ohr Yashar<\/em> in the  Ohr Nefesh<\/em> there was sufficient ability to make the  Kelim<\/em> of the First Three. Yet, the seven lower  Kelim<\/em> were not finished until the  Histaklut Ohr Yashar<\/em> extended down to the tenth  Kli<\/em> of Malchut<\/em>.<\/strong><\/p>\n\n\n\n

Afterwards the two  Orot<\/em> returned, being the  Ohr<\/em> of the  Reiah<\/em> of  Ayin<\/em> and the  Ohr Nefesh<\/em> that extended from the  Peh.<\/em> Both returned to depart upward from below upward and the seven lower  Kelim<\/em> were made during their  Histalkut<\/em> from below upward as  Ohr Hozer<\/em>. Yet, the first three  Kelim<\/em>were made in the  Ohr Yashar<\/em> from above downward through the  Histaklut Ohr Yashar de Eynaim<\/em> in the  Ohr Nefesh<\/em>.<\/strong><\/p>\n\n\n\n

Ohr Pnimi<\/em><\/p>\n\n\n\n

31. <\/strong>There is <\/strong>Ohr Yashar <\/em><\/strong>and <\/strong>Ohr Hozer <\/em><\/strong>in this  Reiah<\/em>.<\/strong><\/p>\n\n\n\n

This is because the Hitpashtut <\/em>Ohr Elyon <\/em>in the Partzuf <\/em>is called Reiah<\/em> and that part of the Ohr<\/em> that is received in the Partzuf <\/em>is called Ohr Yashar<\/em>, meaning up to Kli <\/em>Malchut<\/em>. That part of the Ohr<\/em> that is not received in the Partzuf <\/em>because of the Masach <\/em>that pushes it back, which was suitable for clothing in Malchut<\/em>, is called Ohr Hozer<\/em>. This is why it is said that there is Ohr Yashar <\/em>and Ohr Hozer<\/em> in this Reiah<\/em>.<\/p>\n\n\n\n

In the  Histaklut<\/em> of this  Reiah<\/em> as  Ohr Yashar <\/em>in the  Ohr <\/em>Nefesh<\/em>.<\/strong><\/p>\n\n\n\n

This refers to Malchut<\/em>, called Nefesh<\/em>. The Ohr <\/em>Nefesh<\/em> refers to the Ohr Hozer <\/em>that she raises up from her upward clothing the Ohr Elyon <\/em>as Eser <\/em>Sefirot <\/em>of the Rosh<\/em>.<\/p>\n\n\n\n

It is written, \u201cthere was sufficient ability to make the  Kelim<\/em> of the First Three.<\/strong>\u201d It means that the Kelim<\/em> of the Eser <\/em>Sefirot <\/em>de <\/em>Rosh<\/em>, which are from below upward, are considered the Shorashim<\/em> of the Kelim<\/em>.<\/p>\n\n\n\n

The seven lower  Kelim<\/em> were not finished until the  Histaklut <\/em>Ohr Yashar <\/em>extended down to the tenth  Kli<\/em> of  Malchut<\/em>.<\/strong><\/p>\n\n\n\n

She is called Malchut <\/em>de <\/em>Malchut<\/em>, or Nefesh <\/em>de <\/em>Malchut<\/em>. This is because this above-mentioned Malchut<\/em> of the Rosh<\/em>, called Nefesh <\/em>or \u201cthe\u201d expanded in itself into Eser <\/em>Sefirot <\/em>from her and within her through her own Malchut<\/em>, meaning Malchut <\/em>de <\/em>Malchut<\/em>.<\/p>\n\n\n\n

These Eser <\/em>Sefirot <\/em>are called Guf<\/em> or the seven lower Sefirot<\/em>. They are called AK<\/em> in Akudim<\/em>, expanding form Peh <\/em>de <\/em>AK<\/em> through its Tabur<\/em> because Malchut <\/em>of the Rosh<\/em> is called Peh<\/em> and Malchut <\/em>de <\/em>Malchut <\/em>is called Tabur<\/em>.<\/p>\n\n\n\n

The  Ohr<\/em> of the  Reiah<\/em> of  Ayin<\/em> and the  Ohr <\/em>Nefesh <\/em>that extended from the  Peh<\/em>.<\/strong><\/p>\n\n\n\n

Meaning the Ohr Yashar <\/em>and Ohr Hozer <\/em>because the Ohr <\/em>Reiah<\/em> is Ohr Yashar <\/em>and the Ohr <\/em>Nefesh <\/em>is the Ohr Hozer <\/em>that ascends from the Malchut<\/em>.<\/p>\n\n\n\n

Both returned to depart upward from below upward etc. the seven lower  Kelim<\/em> were made during their  Histalkut <\/em>from below upward as  Ohr Hozer<\/em>.<\/strong><\/p>\n\n\n\n

Meaning through the Masach<\/em>, as it is written at length above (Part 4). In the Hizdakchut <\/em>of the Masach <\/em>from Behina Dalet <\/em>to Behina Gimel <\/em>the Zivug<\/em> from Behina Dalet <\/em>stops. The Ohr Hozer <\/em>with the Ohr Yashar <\/em>de <\/em>Komat <\/em>Keter<\/em> within it leaves, rises up and the Zivug<\/em> is made in Behina Gimel<\/em>, which is Behinat <\/em>ZA <\/em>de <\/em>Ohr Yashar<\/em>. Then the Ohr Hozer <\/em>of that Zivug<\/em> connects and clothes only Komat <\/em>Hochma<\/em>.<\/p>\n\n\n\n

Ohr <\/em>Hochma <\/em>comes in Kli <\/em>de <\/em>Keter<\/em>, Ohr <\/em>Bina<\/em> in Kli <\/em>de <\/em>Hochma<\/em> and Ohr <\/em>ZA<\/em> in Kli <\/em>de <\/em>Bina<\/em>, Ohr <\/em>Malchut <\/em>in Kli <\/em>ZA<\/em> and Kli <\/em>Malchut <\/em>remains without Ohr<\/em>. Then Kli <\/em>Malchut <\/em>darkens and thickens and becomes a Kli<\/em>, as the Rav has written (item 27).<\/p>\n\n\n\n

Afterwards, when the Masach de <\/em>Behina Gimel <\/em>purified into Behina <\/em>Bet<\/em>, which is Bina <\/em>de <\/em>Ohr Yashar<\/em>, and the Ohr Hozer <\/em>and Ohr Yashar de Komat <\/em>Hochma <\/em>departed, Komat <\/em>Bina<\/em> was extended. At that time the Ohr <\/em>Bina<\/em> clothes Kli <\/em>de <\/em>Keter<\/em>, Ohr <\/em>ZA<\/em> in Kli <\/em>de <\/em>Hochma <\/em>and Ohr <\/em>Malchut <\/em>in Kli <\/em>de <\/em>Bina<\/em>. Hence, Kli <\/em>de <\/em>ZA<\/em> too remains without Ohr<\/em>. In that state Kli <\/em>de <\/em>ZA<\/em> also darkens and thickens, thus becoming a Kli<\/em>.<\/p>\n\n\n\n

When it purifies from Behina Bet <\/em>to Behina Aleph<\/em>, which is Hochma <\/em>de <\/em>Ohr Yashar<\/em>, Komat <\/em>Bina<\/em>departs and Komat <\/em>ZA<\/em> extends. Then Ohr <\/em>ZA<\/em> comes in Kli <\/em>de <\/em>Keter<\/em> and the Kli <\/em>Bina <\/em>too remains without Ohr<\/em>. Thus Kli <\/em>de <\/em>Bina<\/em> too darkens and thickens etc. similarly.<\/p>\n\n\n\n

Thus, the Kelim <\/em>de <\/em>Guf<\/em> are made only through the Histalkut Ohr Yashar <\/em>and the Ohr Hozer <\/em>upward, as then they darken, thicken, and become Kelim<\/em>.<\/p>\n\n\n\n

However, only the two Kelim<\/em> of ZA<\/em> and Malchut <\/em>were entirely completed through this Histalkut <\/em>in both their inner half for Ohr Pnimi <\/em>and their outer half for Ohr <\/em>Makif <\/em>(Ohr Pnimi <\/em>item 27).<\/p>\n\n\n\n

However, the three Kelim <\/em>Keter <\/em>Hochma Bina<\/em> were not yet completed here in this Histalkut<\/em> since they still lack the outer half of their walls. This is so because they did not have any ascents to attain Kelim<\/em>and Orot <\/em>Makifim<\/em>, hence they were only completed afterwards, in Hitpashtut <\/em>Bet<\/em>.<\/p>\n\n\n\n

Yet, the first three  Kelim<\/em> were made in the  Ohr Yashar <\/em>from above downward through the Histaklut <\/em>Ohr Yashar de <\/em>Eynaim <\/em>in the  Ohr <\/em>Nefesh<\/em>.<\/strong><\/p>\n\n\n\n

It means that their Kelim <\/em>de <\/em>GAR<\/em>, the Eser <\/em>Sefirot <\/em>de <\/em>Rosh<\/em>, were made through the Hitpashtut <\/em>Ohr Yashar <\/em>from above downward into Zivug <\/em>de <\/em>Hakaa<\/em> in the Malchut<\/em>. Malchut <\/em>raised Ohr Hozer <\/em>from below upward and clothed the Ohr Yashar <\/em>de <\/em>Eynaim<\/em>, as the Rav has written at length in the beginning of Part 3.<\/p>\n\n\n\n

32. Now we shall explain how that second return of  Orot<\/em> was. Know, that their second return is not like their first descent. This is because then all ten  Orot<\/em> came down to their place.<\/strong><\/p>\n\n\n\n

However, in this second descent, had they all descended back to their place, the  Kelim<\/em> that have already been made by their  Histalkut<\/em> would have nullified as in the beginning. They would not have been able to tolerate their  Orot<\/em>, as it happened to them before.<\/strong><\/p>\n\n\n\n

Therefore, it became necessary that the  Ohr Elyon<\/em> in all of them, being Keter<\/em>, which is great and equal to all the nine  Orot<\/em> put together, would always remain above, attached to the  Shoresh<\/em> that emanates it, which is the  Toch<\/em> of the  Peh<\/em> of  AK.<\/em><\/strong><\/p>\n\n\n\n

33. Only the lower nine  Orot<\/em> came out of it again. They expanded in the following manner:  Ohr Hochma<\/em> entered the  Kli<\/em> of  Keter<\/em>;  Ohr Bina<\/em> entered the  Kli<\/em> of  Hochma<\/em> etc. until you find that  Ohr Malchut<\/em> entered the  Kli<\/em> of Yesod<\/em>.<\/strong><\/p>\n\n\n\n

Now there are two changes from the way it was at first. The greatest of all Orot<\/em> put together, namely  Keter<\/em>, remained above in its  Shoresh<\/em>.<\/strong><\/p>\n\n\n\n

Moreover, even though the  Kli<\/em> of  Keter<\/em> does not have the power to tolerate its own great  Ohr<\/em>, it can tolerate the  Ohr <\/em>Hochma<\/em>, which is much smaller than  Keter<\/em>. It is similar in all the other  Sefirot<\/em>, and for the above two reasons there is now an ability in these  Kelim<\/em> to tolerate their  Ohr<\/em>and they are not cancelled as in the beginning.<\/strong><\/p>\n\n\n\n

34. We will explain below that all nine  Orot Tachtonim<\/em> enter the  Kli<\/em> of Keter<\/em> together. Afterwards only  Ohr Hochma<\/em> remains inside it while the other eight  Orot<\/em> descend and enter the  Kli<\/em> of  Bina<\/em> and so on similarly with all of them.<\/strong><\/p>\n\n\n\n

However, that does not add or subtract. We have a great rule in our hands: the  Elyon<\/em> is greater than everything below it. Hence, even when the nine  Orot<\/em> enter the  Kli<\/em> of  Keter<\/em> together, all the eight  Tachtonim<\/em> are of no consequence compared to the  Ohr Hochma<\/em> that is higher than them and emanated them.<\/strong><\/p>\n\n\n\n

It has already been explained that the  Ohr Hochma<\/em> can tolerate the  Kli<\/em> of Keter<\/em> since it is a higher  Behina<\/em>. Thus, of course it will tolerate the rest of the eight  Orot<\/em> below it, and likewise in the rest of the  Kelim<\/em>.<\/strong><\/p>\n\n\n\n

The  Ohr<\/em> that is designated to the  Kli<\/em> does not enter it, only a small  Ohr<\/em> in its place. For that reason they can tolerate the  Orot<\/em> and are not cancelled as in the beginning.<\/strong><\/p>\n\n\n\n

35. *We must thoroughly explain the meaning of  Matei ve Lo Matei<\/em>. It is said that in the beginning the  Ohr<\/em> comes in  Keter<\/em> and nine  Orot<\/em> are contained in Him.<\/strong><\/p>\n\n\n\n

Afterwards it returns to being  Behinat Lo Matei<\/em>, when the  Ohr<\/em> that reaches the  Keter<\/em> exits there once more. However, the nine other  Orot<\/em>remained in  Keter<\/em> since  Keter<\/em> has the power to tolerate them.<\/strong><\/p>\n\n\n\n

In that state, when the  Ohr<\/em> is  Lo Matei<\/em> in the  Keter<\/em>,  Keter<\/em> extends the nine  Orot<\/em> to  Hochma Panim be Panim<\/em> and places them in Hochma. At that time Hochma turns her  Panim<\/em>, after receiving the nine  Orot<\/em>, and shines to Bina Panim be <\/em>Panim<\/em>. It is only He\u2019arah, but she still does not give her the seven  Orot.<\/em><\/strong><\/p>\n\n\n\n

Ohr Pnimi<\/em><\/p>\n\n\n\n

35. <\/strong>In the beginning the <\/strong>Ohr <\/em><\/strong>comes in  Keter<\/em> and nine  Orot<\/em> are contained in Him.<\/strong><\/p>\n\n\n\n

In order to understand the Rav\u2019s words here we must thoroughly remember and clearly understand all his words in the beginning of the Part from item 1 to item 15 and what we explained there, as it is because it is impossible to repeat all that length from there. Here we shall briefly review the item headlines.<\/p>\n\n\n\n

First examine the order of the ascents of the Sefirot <\/em>to the Maatzil <\/em>after their Histalkut <\/em>from the first Hitpashtut <\/em>explained in Part 4, Chap 4 item 6. The gist of all the above is that the Zivug <\/em>de <\/em>Hakaa <\/em>made in the first Partzuf de <\/em>AK<\/em> was on the corrected Masach <\/em>in Kli <\/em>Malchut <\/em>that was in the Gadlut <\/em>of the Aviut<\/em>, meaning Aviut <\/em>de <\/em>Behina Dalet<\/em>.<\/p>\n\n\n\n

Hence, that Malchut<\/em> raised the greatest Ohr Hozer<\/em>, up to Komat <\/em>Keter<\/em>. This Ohr Hozer <\/em>rose and clothed the Ohr Elyon <\/em>from below upward, and these Eser <\/em>Sefirot <\/em>are called Eser <\/em>Sefirot <\/em>of Rosh<\/em>.<\/p>\n\n\n\n

It is the conduct of the Malchut <\/em>and the Ohr Hozer <\/em>that as it clothes from below upward, to the same extent it inverts and expands the Kli <\/em>Malchut <\/em>from above downward from her and within her up to that Malchut de <\/em>Malchut<\/em>. There it descends and clothes the entire Komat <\/em>Ohr Yashar <\/em>that is clothed in the Rosh<\/em>.<\/p>\n\n\n\n

This Hitlabshut <\/em>is called Hitpashtut <\/em>Aleph <\/em>de <\/em>AK<\/em>. It is also called Eser <\/em>Sefirot <\/em>de <\/em>Guf<\/em>, the Malchut<\/em> of the Rosh<\/em> is called Peh<\/em>, and Malchut de <\/em>Malchut<\/em>, which is Malchut de <\/em>Guf<\/em>, is called Tabur<\/em>.<\/p>\n\n\n\n

Since there is still no apparent limitation in Malchut <\/em>of the Rosh<\/em>, the Ohr Makif <\/em>and the Ohr Pnimi <\/em>shine there equally. However, when the Ohr<\/em> expands from there into the Eser <\/em>Sefirot <\/em>de <\/em>Guf<\/em> through the Tabur<\/em>, being Malchut de <\/em>Guf<\/em>, the Masach de <\/em>Tabur<\/em> stopped the Ohr Yashar <\/em>and did not let it expand below Tabur<\/em>. That means that that Ohr Yashar <\/em>ascribed to the first nine Sefirot <\/em>called Ohr Pnimi <\/em>clothed the nine Sefirot <\/em>de <\/em>Guf<\/em> through the Tabur<\/em>. Also, that Ohr Yashar <\/em>ascribed to Malchut <\/em>could not enter and clothe its place below Tabur<\/em> since of the Masach <\/em>there and remained outside the Partzuf <\/em>as Ohr Makif<\/em>.<\/p>\n\n\n\n

Hence, there was a Hakaa<\/em> and Bitush <\/em>between the Ohr Makif <\/em>and the Ohr Pnimi <\/em>on that Gevul<\/em>, called Masach de <\/em>Tabur<\/em>. This is because the Ohr Makif <\/em>also wanted to come down and clothe in its place as did the Ohr Pnimi <\/em>since both of them illuminated equally in the Rosh<\/em>. For that reason the Ohr Makif <\/em>overpowered and purified the Masach <\/em>from its Aviut<\/em> so that its force of detainment would disappear from it and the Ohr Makif <\/em>would be able to clothe too.<\/p>\n\n\n\n

Understand that thoroughly for this is the explanation of the whole issue of the Hizdakchut <\/em>of the Masach<\/em> in each and every Partzuf<\/em>. There is no apparent limitation on the Ohr <\/em>Makif<\/em> in any Rosh<\/em>. Hence, it too wishes to clothe in the Guf<\/em>.<\/p>\n\n\n\n

Thus, it purifies the Aviut<\/em> in the Masach<\/em>, meaning the Behinat<\/em> detainment in it. This is because the measure of the Aviut<\/em> in the Masach <\/em>is the measure of its detainment; they are one matter in it.<\/p>\n\n\n\n

Indeed, the Ohr Makif <\/em>purified the entire Aviut<\/em> present in the Masach <\/em>all at once and brought it to the Maatzil<\/em>, meaning to Peh <\/em>de <\/em>Rosh<\/em>, where it is not limited at all. It means that the Masach <\/em>purified from the entire Aviut <\/em>de <\/em>Guf<\/em> and all that remained in it is the Behinat <\/em>Shoresh <\/em>in it, which is the Behinat <\/em>Masach de <\/em>Malchut <\/em>of the Rosh<\/em>. This is called the ascent to the Peh<\/em>, as Hishtavut Tzura <\/em>makes the spirituals into one.<\/p>\n\n\n\n

However, since there are four degrees in the Aviut<\/em>, it is necessary that that the Masach <\/em>that had Behinat <\/em>Aviut <\/em>de <\/em>Behina Dalet <\/em>and has completely purified necessarily went through the same four degrees one by one. Also, the Ohr Elyon <\/em>never stops shining even for a moment, except it is not discerned in the Olamot<\/em> unless there is a proper receiver to receive its Ohr<\/em>.<\/p>\n\n\n\n

For that reason we discern that the Ohr Elyon <\/em>mates with the Masach <\/em>as it passes through the four degrees found from Behina Dalet <\/em>to the complete purification. It generates four Komot<\/em> of Ohr<\/em> on its way according to the measure of the Aviut<\/em> that the Masach <\/em>stands in since as long as there is some measure of Aviut<\/em> that merits a Zivug<\/em>, Ohr Elyon <\/em>still connects and clothes it.<\/p>\n\n\n\n

Also, when the Koma<\/em> departs, though it certainly leaves at once, we still discern four stops along its way. For example: when it purifies from Behina Dalet <\/em>to Behina Gimel<\/em>, when Komat <\/em>Keter<\/em> disappears from the Partzuf<\/em>, since there are five degrees, KHB<\/em>, ZA<\/em> and Malchut<\/em> in Komat <\/em>Keter<\/em>, we discern four stops on its way as in the order of its Histalkut<\/em>.<\/p>\n\n\n\n

Keter<\/em> in the Koma<\/em> disappears first and only the lower nine Sefirot <\/em>remain there. You then find that Hochma <\/em>rose to the place of Keter<\/em> and Bina<\/em> to the place of Hochma <\/em>etc. until Malchut <\/em>in the place of ZA<\/em>. Afterwards the Hochma <\/em>disappears from the Koma<\/em> and then Bina<\/em> ascends to the place of Keter<\/em>and ZA<\/em> to the place of Hochma<\/em>. After that ZA<\/em> too disappears from the Koma<\/em> and Malchut <\/em>rises to the place of Keter<\/em>.<\/p>\n\n\n\n

Finally, Malchut <\/em>too disappears from the Koma<\/em> and you find that the entire Komat <\/em>Keter<\/em> has departed from the Partzuf<\/em>. Thus, even in Komat<\/em> we discern that it makes four stops during its Histalkut<\/em>.<\/p>\n\n\n\n

Before the Masach <\/em>comes to the Aviut <\/em>de <\/em>Behina Gimel<\/em> only one Behina<\/em> of Hizdakchut <\/em>is discernible there. That Hizdakchut <\/em>rejects and expels the Ohr Hozer <\/em>as it is then unfit for Zivug<\/em>, as it is occupied in its purification from that attribute.<\/p>\n\n\n\n

It is also known that the Masach de <\/em>Tabur<\/em> of the above Hitpashtut <\/em>Aleph<\/em> that purified and reached the Peh<\/em> was incorporated in all the Reshimot<\/em> of the Eser <\/em>Sefirot <\/em>de <\/em>Guf<\/em> except Behina Dalet<\/em>, which did not leave its Reshimot <\/em>of bestowal. All that was left of her was the Reshimo <\/em>de <\/em>Hitlabshut<\/em>, see Ohr Pnimi <\/em>item 9 throughout as all of it is needed here.<\/p>\n\n\n\n

It explains there that we regard primarily the highest Behina<\/em> in them, which is Behina Gimel <\/em>that extends Komat <\/em>Hochma<\/em>. However, there is Behinat <\/em>Reshimo <\/em>de <\/em>Behina Dalet <\/em>de <\/em>Hitlabshut <\/em>too there, called Behinat <\/em>Zachar de <\/em>Kli <\/em>de <\/em>Keter<\/em>.<\/p>\n\n\n\n

On the one hand it is much higher than Behina Gimel<\/em>, since it is from Behinat <\/em>Komat <\/em>Keter<\/em>. However, since it does not have the Behinat <\/em>Aviut<\/em> of Hamshacha<\/em> it must connect with a Behinat <\/em>Nekeva<\/em>, meaning with Behinat <\/em>Aviut<\/em> of Hamshacha<\/em>, which is the Reshimo<\/em> of Behina Gimel <\/em>that has Behinat <\/em>Hamshacha <\/em>too.<\/p>\n\n\n\n

Now we shall come to the heart of the examination of the Rav\u2019s words. He says, \u201cin the beginning the  Ohr<\/em> comes in  Keter<\/em> and nine  Orot<\/em> are contained in Him.<\/strong>\u201d<\/p>\n\n\n\n

There are two things to discern here: A \u2013 Why has the order been reversed here from what it was in Hitpashtut <\/em>Aleph<\/em>? There the Ohr<\/em> came into Malchut<\/em> first, and here it began to expand in Keter<\/em> first. B \u2013 Why did all the Orot<\/em> come each into its designated Kli<\/em>, and here they all came together into one Kli<\/em>of the Keter<\/em>?<\/p>\n\n\n\n

Indeed, if we understand where these Kelim<\/em> came here from, these two above questions will be clarified simply. We must know that the Rav speaks briefly and says that the Orot<\/em> expanded back to the empty Kelim<\/em> after the Orot<\/em> have departed from within them. This means that it does not only speak of the first Partzuf <\/em>where the Histalkut <\/em>occurred.<\/p>\n\n\n\n

However, this is a matter of a special Partzuf<\/em>, completely separated from the first Partzuf<\/em>. This is because the first Partzuf <\/em>is called Partzuf Galgalta de <\/em>AK<\/em> and this Hitpashtut <\/em>Bet<\/em> is called Partzuf <\/em>AB <\/em>de <\/em>AK<\/em>. It is considered a child and a progeny of the first Partzuf<\/em> since this Hitpashtut <\/em>Bet<\/em> was born and came out of this Zivug<\/em>.<\/p>\n\n\n\n

The Rav has already thoroughly explained to us the order of that Zivug<\/em> (items 9-15). We should not repeat the words, but we must understand the rule that the whole matter of the Histalkut<\/em> of the Orot<\/em>and the empty Kelim<\/em> that remained, spoken of in the first Partzuf<\/em>, all that already belongs to the second Partzuf<\/em>.<\/p>\n\n\n\n

This is so because there is no absence in the spiritual and any matter of Shinui Tzura <\/em>discerned in the spirituals means additional Tzura<\/em>, not an absence or replacement. Hence, all these empty Kelim<\/em>spoken of in the first Partzuf <\/em>are the Kelim<\/em> of this Hitpashtut <\/em>Bet<\/em>, where the Orot<\/em> return and expand a second time.<\/p>\n\n\n\n

Thus, the Zivugim<\/em> were made on the Masach<\/em> contained of the two Reshimot<\/em> mentioned in the Rav\u2019s words above, which are the Reshimo <\/em>de <\/em>Behina Dalet<\/em>, called Zachar<\/em>, and the Reshimo <\/em>de <\/em>Behina Gimel<\/em>, called Nekeva<\/em>. Afterwards these two Komot<\/em> expanded into the Kli <\/em>de <\/em>Keter<\/em> that remained empty from the time of Hitpashtut Aleph<\/em>, and this Hitpashtut <\/em>Bet<\/em> was contained in those two Komot<\/em>.<\/p>\n\n\n\n

All the Komot<\/em> were contained in Komat <\/em>Keter<\/em> in Hitpashtut Aleph<\/em>, and all four Komot <\/em>HB <\/em>ZON<\/em> came out through the Hizdakchut Masach <\/em>of the Aviut <\/em>de <\/em>Behina Dalet<\/em>, which is Komat <\/em>Keter<\/em>. Similarly here, all nine Sefirot <\/em>are contained in the first Koma<\/em> of Zachar <\/em>and Nekeva <\/em>that came out inside the Kli <\/em>de <\/em>Keter<\/em>.<\/p>\n\n\n\n

This is so because afterwards that Masach de <\/em>Behina Dalet <\/em>and Behina Gimel <\/em>purified and the Zachar <\/em>and Nekeva <\/em>came out to the Kli<\/em> of Hochma <\/em>etc. similarly, just as it was in the order of Hitpashtut Aleph<\/em>.<\/p>\n\n\n\n

Now you can simply understand that it was not possible for the Koma <\/em>de <\/em>Behina Gimel <\/em>and Behina Dalet<\/em>, which are close to the degree of Keter<\/em> (see item 9) to clothe Kli <\/em>de <\/em>Hochma<\/em>, which is much smaller than them. Also, they have no interest in clothing the Komot <\/em>HB <\/em>ZON<\/em> since every single Sefira<\/em> from those Eser <\/em>Sefirot <\/em>de <\/em>Zachar <\/em>and Nekeva <\/em>are of the same Koma<\/em>. In other words, each of them is close to Komat <\/em>Keter<\/em>, and how can any of them clothe the other low Komot <\/em>HB <\/em>ZA<\/em> and Malchut<\/em>.<\/p>\n\n\n\n

Lo <\/em>Matei<\/em>, when the  Ohr<\/em> that reaches the  Keter<\/em> exits there once more.<\/strong><\/p>\n\n\n\n

It is because the Masach <\/em>of Behina Dalet <\/em>de <\/em>Zachar <\/em>purified to Behina Gimel <\/em>and the Masach de <\/em>Behina Gimel <\/em>of the Nekeva <\/em>to Behina <\/em>Bet<\/em>. Hence, the two Komot <\/em>de <\/em>Zachar <\/em>and Nekeva <\/em>de <\/em>Keter<\/em>departed and this is the meaning of his words, \u201cthe  Ohr<\/em> that reaches the  Keter<\/em> exits there once more.<\/strong>\u201d This matter of Hizdakchut <\/em>that happened in the Zachar <\/em>and Nekeva de <\/em>Keter<\/em> is also because of the Bitush <\/em>and Hakaa <\/em>de <\/em>Ohr Makif <\/em>and Ohr Pnimi <\/em>as in Hitpashtut Aleph<\/em>.<\/p>\n\n\n\n

The nine other  Orot<\/em> remained in  Keter<\/em>.<\/strong><\/p>\n\n\n\n

It means that the above Aviut<\/em> of Behina Bet <\/em>remains in it, where the Zivug<\/em> that comes out on this Aviut<\/em> elicits Komat <\/em>Bina<\/em> and Bina<\/em> contains within it Komat <\/em>ZA<\/em> and Malchut<\/em>, which are eight Orot<\/em>. There is also Behina Gimel <\/em>of the Zachar de <\/em>Keter<\/em>. Thus there are nine Orot<\/em> in Kli <\/em>de <\/em>Keter<\/em> that remains after the Hizdakchut <\/em>of her own Behina<\/em>.<\/p>\n\n\n\n

Lo <\/em>Matei<\/em> in the  Keter<\/em>,  Keter<\/em> extends the nine  Orot<\/em> to  Hochma <\/em>Panim <\/em>be <\/em>Panim<\/em>.<\/strong><\/p>\n\n\n\n

You already know that these Kelim <\/em>de <\/em>Hitpashtut <\/em>Bet<\/em> are the same empty Kelim<\/em> that remained after Hitpashtut <\/em>Aleph<\/em>. Also, the order of the making of these Kelim<\/em> has been explained in the Rav\u2019s words above (item 26).<\/p>\n\n\n\n

First, Malchut <\/em>was made since she was the first to be emptied of her Ohr<\/em>. Afterwards, when Kli <\/em>de <\/em>ZA<\/em>was emptied from its Ohr<\/em> the Kli <\/em>de <\/em>ZA<\/em> was made. Then, when Kli <\/em>de <\/em>Bina<\/em> was emptied, the Kli <\/em>de <\/em>Bina<\/em> was made etc.<\/p>\n\n\n\n

The reason for it is that it did not rise and depart with the Ohr Yashar<\/em>, as the Rav explained above (Part 4, Chap 2, item 7). Hence, each and every Kli<\/em> was made with the Histalkut Ohr <\/em>from inside it since then the Ohr <\/em>Av<\/em> remained below and became a Kli<\/em>.<\/p>\n\n\n\n

You find that the Kelim<\/em> were arranged from the time they were made one above the other: Malchut<\/em>first, ZA<\/em> atop her, Bina<\/em> atop him, up to Kli <\/em>Keter<\/em> above all. Hence, know that here too in Hitpashtut <\/em>Bet<\/em>, even before the Orot<\/em> expanded, the Kelim<\/em> are already arranged and stand from above downward, Keter<\/em> at their head and finally Malchut<\/em>, meaning as they came out in Hitpashtut <\/em>Aleph<\/em>.<\/p>\n\n\n\n

Thus, when the Orot<\/em> expanded and came out of the Zivug <\/em>de <\/em>Komat <\/em>Keter<\/em> and Hochma<\/em>, where all these Eser <\/em>Sefirot <\/em>were on an equal Koma<\/em>, close to Keter<\/em>, they\u2019ve found the Kli <\/em>de <\/em>Keter<\/em> suited for them standing ready for them.<\/p>\n\n\n\n

While Lo <\/em>Matei<\/em> in the Keter<\/em> means that the Behina Dalet de <\/em>Zachar de <\/em>Keter<\/em> purified and Behina Gimel de <\/em>Nukva <\/em>de <\/em>Keter<\/em>, the Komat <\/em>Keter <\/em>de <\/em>Zachar <\/em>and Komat <\/em>Hochma de <\/em>Nukva<\/em> departed. It follows that all these Eser <\/em>Sefirot de <\/em>Zachar <\/em>and Nekeva <\/em>lost, the Komat <\/em>Keter<\/em> in them and the Eser <\/em>Sefirot de <\/em>Zachar <\/em>were diminished into Komat <\/em>Hochma<\/em>, and the Eser <\/em>Sefirot de <\/em>Nekeva <\/em>diminished into Komat <\/em>Bina<\/em>.<\/p>\n\n\n\n

Thus, this Koma<\/em> is no longer ascribed to the Keter<\/em> at all, but to Kli <\/em>de <\/em>Hochma<\/em>. Therefore the Keter<\/em>pours them to the Kli <\/em>de <\/em>Hochma<\/em>, as the Rav says.<\/p>\n\n\n\n

Yet, we must understand how the Orot<\/em> extend from the Kli <\/em>de <\/em>Keter<\/em> to the Kli <\/em>de <\/em>Hochma<\/em>. After all, there is a great distance between these Kelim<\/em>. Kli <\/em>de <\/em>Keter<\/em> is in Aviut <\/em>de <\/em>Behina Gimel<\/em>, and it is known that Shinui Tzura <\/em>separates and distances the spirituals.<\/p>\n\n\n\n

Thus, how do they touch one another so as to be able to bestow upon each other? We must not be mistaken to say that the Kli <\/em>de <\/em>Keter<\/em> purified to Behina Gimel <\/em>and thus became equal with the Kli <\/em>de <\/em>Hochma<\/em> since it is known that no Hizdakchut <\/em>is applied in the Kelim<\/em> whatsoever. The whole issue of the above Hizdakchut <\/em>relates only to the Masach <\/em>in the Kelim<\/em>, not to the Kelim<\/em> themselves.<\/p>\n\n\n\n

However, we must remember what the Rav explained above (item 15 and in Ohr <\/em>Pnimi<\/em>), and then the Kli<\/em> turns its Panim<\/em>. It has been explained there that when the Ohr<\/em> leaves the Kli<\/em>, the Kli<\/em> turns its Panim<\/em> downward and its Achoraim <\/em>upward, the Panim<\/em> of the Kli<\/em> becomes the Achor<\/em> and the Achor<\/em>becomes the Panim<\/em>, and examine it there.<\/p>\n\n\n\n

Here, however, the Ohr<\/em> that belongs to Kli <\/em>de <\/em>Keter<\/em> departed because the Behina Dalet de <\/em>Zachar <\/em>and Behina Gimel de <\/em>Nekeva<\/em> have departed and a Zivug<\/em> was made on the Behina Gimel de <\/em>Zachar <\/em>and Behina Bet de <\/em>Nekeva<\/em>. After that the Kli <\/em>de <\/em>Keter<\/em> turned its Panim<\/em> downward, which is the great Aviut<\/em> that was in it. Its entire Panim<\/em> and importance has now become very bad, and Achor<\/em>, meaning the pure side of it has become the most important.<\/p>\n\n\n\n

Now you can see that after the Kli <\/em>de <\/em>Keter<\/em> turned its Achoraim <\/em>upward, it equalized with the Kli <\/em>de <\/em>Hochma<\/em>. This is because the whole Shinui Tzura <\/em>that was in Kli <\/em>de <\/em>Keter<\/em> is the great Aviut<\/em> of Behina Dalet <\/em>and Behina Gimel<\/em> in it, for this is its entire merit over the Kli <\/em>de <\/em>Hochma<\/em>. Now all that Aviut<\/em> has been annulled from it because of the turning of its Panim<\/em> downward, and thus it is now considered equalized in form with Hochma<\/em>.<\/p>\n\n\n\n

It is written, \u201cKeter<\/em> extends the nine  Orot<\/em> to  Hochma Panim be Panim<\/em>.<\/strong>\u201d It implies that because of the Histalkut Ohr <\/em>Keter<\/em>, Kli <\/em>de <\/em>Keter<\/em> has turned its Panim<\/em> downward. Therefore, it is standing Panim <\/em>be <\/em>Panim<\/em> with Kli <\/em>de <\/em>Hochma<\/em>.<\/p>\n\n\n\n

This is so because now too the Panim <\/em>de <\/em>Keter<\/em> is the Behina Bet <\/em>and Behina Gimel<\/em>, meaning that pure side that prior to that was the Behinat <\/em>Achor<\/em> of Keter<\/em>. In fact, it is equal to the Panim <\/em>de <\/em>Hochma<\/em>; hence it can pour the Ohr<\/em> to Hochma<\/em>, as they are in Hishtavut Tzura <\/em>with one another. This is the reason that the Rav wrote above that any giving of Orot<\/em> is always in Behinat <\/em>Panim <\/em>be <\/em>Panim<\/em>.<\/p>\n\n\n\n

The matter of these nine Orot<\/em> that Hochma <\/em>received from Keter<\/em> has already been explained above. They are the remains of the Aviut<\/em> that was left of the Zachar de <\/em>Keter<\/em> after its Hizdakchut<\/em>.<\/p>\n\n\n\n

This is Behinat <\/em>Reshimo <\/em>de <\/em>Hochma<\/em> of the first Hitpashtut <\/em>that was contained in the Zachar de <\/em>Keter<\/em>(see Ohr Pnimi <\/em>item 6), and this is one Ohr<\/em>. Also, she received the rest of the Aviut <\/em>de <\/em>Nekeva de <\/em>Keter<\/em>, which is Behina Bet <\/em>and Komat <\/em>Bina<\/em> where the two Komot<\/em> are incorporated, de <\/em>ZA<\/em> and de <\/em>Malchut<\/em>. They are eight Orot<\/em> together and with the Behina Gimel de <\/em>Zachar<\/em>, they are nine Orot<\/em>.<\/p>\n\n\n\n

Hochma <\/em>turns her  Panim<\/em>, after receiving the nine  Orot<\/em>, and shines to  Bina<\/em>.<\/strong><\/p>\n\n\n\n

This refers to the turning of the Panim<\/em> only of the Zachar de <\/em>Hochma<\/em>, not the Behinat <\/em>Nekeva <\/em>de <\/em>Hochma<\/em>. This is so because the turning of the Panim<\/em> means Hizdakchut <\/em>of the Aviut<\/em> and the Histalkut Ohr<\/em> from there since then the Kli<\/em> turns its Panim<\/em> downward, as the Rav says (item 15).<\/p>\n\n\n\n

In that state the Masach de <\/em>Aviut <\/em>de <\/em>Behina Gimel <\/em>of the Zachar <\/em>purifies into Behinat <\/em>Aviut<\/em> of Behina <\/em>Bet<\/em> and you find that the Kli <\/em>de <\/em>Zachar<\/em> turns its Panim<\/em> downward and its Achoraim <\/em>upward. It means that the importance of Behinat <\/em>Gadlut <\/em>of the Aviut<\/em> in it is cancelled (see Ohr Pnimi <\/em>item 15).<\/p>\n\n\n\n

At that time that residue de <\/em>Zachar de <\/em>Hochma <\/em>is poured to the Kli <\/em>de <\/em>Bina<\/em>. This is the meaning of Hochma <\/em>turning her Panim<\/em> after having received the nine Orot<\/em> and shining to Bina<\/em>, meaning the Behinat <\/em>Zachar <\/em>of the Kli <\/em>de <\/em>Bina<\/em>.<\/p>\n\n\n\n

However, the Rav did not explain any Hizdakchut <\/em>in the Zachar de <\/em>Kli <\/em>de <\/em>Keter<\/em>. Rather, he wrote it along with the Nekeva <\/em>de <\/em>Keter<\/em> in a single Hizdakchut<\/em>.<\/p>\n\n\n\n

This is so because the Zachar de <\/em>Keter<\/em> does not have any Behinat <\/em>Aviut<\/em> of Hamshacha<\/em>, but only from Behinat <\/em>Hitlabshut<\/em>, and there is no Hizdakchut <\/em>in its own Behinat <\/em>Hitlabshut<\/em> since there is no Behinat <\/em>Aviut<\/em> in it. Instead, it is incorporated and connects with the Aviut<\/em> of the Nekeva <\/em>(Ohr Pnimi <\/em>item 9, par. \u201cHowever\u201d). Thus, the matter of its Hizdakchut <\/em>comes along with the Hizdakchut <\/em>of the Masach <\/em>of the Nekeva<\/em>, therefore the Rav write them as a single Hizdakchut<\/em>.<\/p>\n\n\n\n

However, the Zachar de <\/em>Kli <\/em>de <\/em>Hochma<\/em>, which is the Behinat <\/em>Reshimo <\/em>de <\/em>Ohr <\/em>Hochma <\/em>that remains in Hitpashtut Aleph<\/em> as in the previous item, also has Behinat <\/em>Aviut <\/em>de <\/em>Hamshacha<\/em>. For that reason it is necessary that it will purify before the Nekeva <\/em>purifies since its measure of Aviut<\/em> is greater, as it is Behina Gimel <\/em>and the Nekeva <\/em>is Behina <\/em>Bet<\/em>.<\/p>\n\n\n\n

It is only  He\u2019arah<\/em>, but she still does not give her the seven  Orot<\/em>.<\/strong><\/p>\n\n\n\n

It means that it gives only one Ohr<\/em> of the Zachar de <\/em>Kli <\/em>de <\/em>Bina<\/em> since its time has now come to purify, and it gives its remains to Bina<\/em>. However, the time of the Nekeva <\/em>to purify has not come yet; thus it does not give the seven Orot<\/em> related to the Nekeva <\/em>de <\/em>Bina<\/em>, as has been explained in the previous item.<\/p>\n\n\n\n

36. Afterwards the  Ohr Keter<\/em> retuned to being  Matei<\/em> in  Keter<\/em> and  Ohr Hochma<\/em> was once more concealed in  Keter<\/em> because of its desire to unite with the  Keter<\/em>. At that time  Kli Hochma<\/em> turned its  Panim<\/em> to  Keter<\/em> and gave it its  Ohr<\/em>. Yet,  Ohr Bina<\/em> that was in  Hochma<\/em> does not rise to  Keter<\/em>with it because of the craving of the sons, of which she is the mother.<\/strong><\/p>\n\n\n\n

We have already explained that there is return of  Panim<\/em> and  Achor <\/em>only in Behinat Kelim<\/em>. However, in the  Orot<\/em> themselves there is no  Panim<\/em> and Achor<\/em>, only  Hitpashtut<\/em> and  Histalkut<\/em>.<\/strong><\/p>\n\n\n\n

Ohr Pnimi<\/em><\/p>\n\n\n\n

36. <\/strong>Matei <\/em><\/strong>in  Keter<\/em> and <\/strong>Ohr <\/em><\/strong>Hochma <\/em><\/strong>was once more concealed in  Keter<\/em><\/strong>.<\/strong><\/p>\n\n\n\n

Interpretation: when Hochma <\/em>purified and her Ohr <\/em>de <\/em>Zachar <\/em>and Nekeva <\/em>departed and rose to the Keter<\/em>, Nukva <\/em>de <\/em>Keter<\/em> returned to thicken in her Aviut <\/em>de <\/em>Behina Gimel<\/em> and Ohr <\/em>Hochma <\/em>was elicited to Kli <\/em>de <\/em>Keter<\/em>. Thus, the Ohr<\/em> was once more Matei<\/em> in the Keter<\/em>.<\/p>\n\n\n\n

The reason for it is because the Zachar <\/em>of the Hochma <\/em>that rose to the Kli <\/em>de <\/em>Keter<\/em> is Behinat <\/em>Reshimo<\/em> that remained from the Hitpashtut <\/em>Aleph<\/em> from the Aviut <\/em>de <\/em>Behina Gimel<\/em> that was there. Thus, it rose and was incorporated in the Nekeva <\/em>de <\/em>Keter<\/em> that was also Behinat <\/em>Aviut <\/em>de <\/em>Behina Gimel <\/em>before it purified. Hence, because of the present ascent of the Zachar de <\/em>Hochma<\/em>, its previous Aviut<\/em> has now returned and the Zivug <\/em>Elyon<\/em> on it returned.<\/p>\n\n\n\n

Hochma <\/em>turned its  Panim<\/em> to  Keter<\/em> and gave it its  Ohr<\/em>.<\/strong><\/p>\n\n\n\n

This means that the Hochma <\/em>returned her Panim<\/em> up against the Keter<\/em>. Afterwards she returned and purified once more from her Behina <\/em>Bet<\/em> too and the Komat <\/em>Bina<\/em> disappeared from her and came to the Keter<\/em>. It is so because prior to that he says that Hochma <\/em>turned her Panim<\/em> down toward Bina<\/em>because of the Hizdakchut <\/em>Zachar de <\/em>Hochma<\/em>.<\/p>\n\n\n\n

He tells us that after Bina<\/em> received the remains de <\/em>Zachar de <\/em>Hochma<\/em>, Kli <\/em>de <\/em>Hochma <\/em>returned her Panim<\/em> toward Keter<\/em> once more. This is because there was still Komat <\/em>Ohr <\/em>Bina<\/em> in the Aviut <\/em>de <\/em>Behina Bet <\/em>in her from which she has not purified.<\/p>\n\n\n\n

Rather, after she returned her Panim<\/em> to Keter<\/em>, her time to purify from Behina Bet<\/em> arrived. Then Komat <\/em>Ohr <\/em>Bina<\/em> disappeared as well, which she gave to the Keter<\/em>.<\/p>\n\n\n\n

Ohr <\/em>Bina<\/em> that was in  Hochma <\/em>does not rise to  Keter<\/em> with it.<\/strong><\/p>\n\n\n\n

This refers to Ohr <\/em>ZA<\/em> ascribed to Kli <\/em>de <\/em>Bina<\/em>. However, Ohr <\/em>Bina<\/em> does not belong to Bina<\/em> in Hitpashtut <\/em>Bet<\/em>, but to Hochma<\/em>. It is written that the Kli <\/em>de <\/em>Hochma <\/em>gave her Ohr<\/em> to Keter<\/em>, meaning her Ohr <\/em>Bina<\/em>.<\/p>\n\n\n\n

This is so because she purified from Behina <\/em>Bet<\/em> and all that was left in her is the Aviut <\/em>de <\/em>Behina Aleph<\/em>, which is Ohr<\/em> of Komat <\/em>ZA<\/em>, which belongs to Kli <\/em>de <\/em>Bina<\/em>. He says about that Ohr<\/em> that it remained in Kli <\/em>de <\/em>Hochma<\/em> and did not rise to Keter<\/em>. The Rav calls it Ohr <\/em>Bina<\/em> because it is related to Kli <\/em>de <\/em>Bina<\/em>.<\/p>\n\n\n\n

37. Yet, after  Kli Hochma<\/em> turned his  Panim<\/em> opposite  Keter<\/em> and his  Ohr<\/em>rose there, he then turned his  Panim<\/em> down opposite  Bina<\/em> and gave her the seven  Orot.<\/em> You should also know that any giving of  Orot<\/em> is always regarded as  Panim be Panim<\/em>.<\/strong><\/p>\n\n\n\n

Ohr Pnimi<\/em><\/p>\n\n\n\n

37. <\/strong>His <\/strong>Panim <\/em><\/strong>down opposite <\/strong>Bina <\/em><\/strong>and gave her the seven  Orot<\/em>.<\/strong><\/p>\n\n\n\n

The matter of the Histalkut Ohr<\/em> from Kli <\/em>de <\/em>Hochma <\/em>causes the turning of his Panim<\/em> down. This is considered Hishtavut<\/em> with the Panim <\/em>de <\/em>Bina<\/em> since he cancelled his prior Panim<\/em>, meaning his Behina <\/em>Bet<\/em> and turned his Achor<\/em>, namely Behina Aleph<\/em>, into Behinat <\/em>Panim<\/em>.<\/p>\n\n\n\n

It follows that now it is Panim <\/em>be <\/em>Panim<\/em> with Bina<\/em> and can therefore give her the Koma<\/em> of Behina Aleph<\/em> which is Komat <\/em>ZA<\/em>. Now she is named after the highest Sefira<\/em>, being Ohr <\/em>Hesed<\/em>, containing all seven lower Sefirot <\/em>HGT <\/em>NHYM<\/em>.<\/p>\n\n\n\n

It is written, \u201cturned his  Panim<\/em> down opposite  Bina <\/em>and gave her the seven  Orot<\/em>.<\/strong>\u201d Now there are eight Orot<\/em> in Bina<\/em>. Those are the remains of the Ohr Zachar <\/em>that she received from the Hochma<\/em>, which is Behina <\/em>Bet<\/em>. This is in addition to the seven lower ones contained in Behina Aleph <\/em>that have now received from the Nekeva <\/em>de <\/em>Hochma<\/em>, thus eight Orot<\/em>.<\/p>\n\n\n\n

Any giving of  Orot<\/em> is always regarded as  Panim <\/em>be <\/em>Panim<\/em>.<\/strong><\/p>\n\n\n\n

It has been explained above that the giver and the receiver should equalize their Tzura<\/em> with one another. Hence, as long as his Panim<\/em> are upward he is much higher than the receiver and they do not touch each other. For that reason he does not give except if he cancels his Panim<\/em> and places his Achor<\/em> forward.<\/p>\n\n\n\n

In that state the Panim<\/em> of the giver and the receiver are equal. This is called Panim <\/em>be <\/em>Panim<\/em>. Examine the interpretation of the matter carefully in Ohr Pnimi <\/em>item 15.<\/p>\n\n\n\n

38. However,  Bina<\/em> did not turn her  Panim<\/em> to shine in  Hesed<\/em> below since there was no power in  Hesed<\/em> and  VAK<\/em> to receive such a great  Ohr Panim be Panim<\/em>, only  Achor be Achor<\/em>. This is so because there is  Ohr<\/em> of  VAK<\/em> here and the  Ohr<\/em> of  Bina<\/em> which is greater than all of them together.<\/strong><\/p>\n\n\n\n

Yet, in the beginning when there were still no  Orot<\/em> in  Bina<\/em> except what she gave to  Hochma<\/em>, she turned her  Panim<\/em> and illuminated to  Bina<\/em> only He\u2019arah Panim be Panim<\/em>. This is not so in  Hesed<\/em> since  Bina<\/em> has the strength to receive their  Orot,<\/em> as the seven  Orot Tachtonim<\/em> were annulled with respect to her  Ohr<\/em>, and she can certainly receive her own  Ohr<\/em>.<\/strong><\/p>\n\n\n\n

The  Ohr<\/em> of  Hochma<\/em>, though his  Ohr<\/em> is greater than her  Ohr<\/em>, you already know that  Abba ve Ima<\/em> \u201cstay as one and come out as one\u201d and she can receive the  Ohr Hochma<\/em>. It is not so in  Hesed<\/em> since there is a big difference between that and the  Ohr Bina<\/em>, and he cannot receive it  Panim be Panim<\/em>.<\/strong><\/p>\n\n\n\n

Ohr Pnimi<\/em><\/p>\n\n\n\n

38. <\/strong>Bina <\/em><\/strong>did not turn her <\/strong>Panim <\/em><\/strong>to shine in <\/strong>Hesed <\/em><\/strong>below since there was no power<\/strong>.<\/strong><\/p>\n\n\n\n

You should know that here in Bina<\/em> there are three Orot<\/em>: The first is the Ohr Zachar <\/em>that she received from the Hizdakchut <\/em>Zachar de <\/em>Hochma<\/em>, which is Behina <\/em>Bet<\/em>.<\/p>\n\n\n\n

The second is the Behinat <\/em>Reshimo <\/em>de <\/em>Kli <\/em>Bina<\/em> herself as there is in each and every Kli<\/em> from the time of Hitpashtut <\/em>Aleph<\/em>. This is considered the Behinat <\/em>Nekeva<\/em> of Bina<\/em>.<\/p>\n\n\n\n

The third is the Ohr <\/em>Hesed<\/em>, meaning the Komat <\/em>ZA<\/em> that she now received from the remains of the Hizdakchut <\/em>of Behina Bet <\/em>de <\/em>Kli <\/em>de <\/em>Hochma<\/em>. This is considered Behinat<\/em> progeny of Bina<\/em> and not at all from the Behinat <\/em>Ohr <\/em>Bina<\/em>. This third Ohr<\/em> is called VAK<\/em> whose property is that lacks He\u2019arat <\/em>GAR<\/em>, meaning the Ohr <\/em>Hochma<\/em>, and it has only Behinat <\/em>Hassadim<\/em>.<\/p>\n\n\n\n

It is written, \u201cBina <\/em>did not turn her  Panim<\/em> to shine in  Hesed <\/em>below since there was no power in  Hesed <\/em>and  VAK <\/em>to receive such a great  Ohr Panim be Panim<\/em>.<\/strong>\u201d It means that now the Ohr <\/em>Hesed<\/em> is in Katnut<\/em>, meaning only Ohr <\/em>Hassadim<\/em> without any He\u2019arat <\/em>GAR<\/em>. This is so because it comes out of the Zivug<\/em> on Masach de <\/em>Behina Aleph <\/em>that does not have He\u2019arat <\/em>Hochma<\/em>.<\/p>\n\n\n\n

For that reason it does not have the power to receive anything from the Bina<\/em>, comes down and clothes the Kelim <\/em>de <\/em>VAK<\/em>. Consequently, it still remains in Kli <\/em>Bina<\/em> and did not expand to Kli <\/em>de <\/em>Hesed<\/em>.<\/p>\n\n\n\n

The seven  Orot <\/em>Tachtonim<\/em> were annulled with respect to her  Ohr<\/em>.<\/strong><\/p>\n\n\n\n

It means that although Bina<\/em> received the Ohr <\/em>Hesed<\/em> within her, which is the Ohr<\/em> of the seven lower Sefirot<\/em> that lack GAR<\/em>, she still did not lose the Ohr<\/em> of her own GAR<\/em> because of that. This is because the Ohr <\/em>ZAT<\/em> is cancelled in her compared to her own great Ohr<\/em>, which are her own Zachar <\/em>and Nukva<\/em>from Behina <\/em>Bet<\/em>.<\/p>\n\n\n\n

The  Ohr<\/em> of  Hochma<\/em>, though his  Ohr<\/em> is greater than her  Ohr<\/em>.<\/strong><\/p>\n\n\n\n

This revolves around the Zachar de <\/em>Kli <\/em>de <\/em>Hochma<\/em> (see item 35) and it is called Ohr <\/em>Hochma<\/em>. This is because the above matter of the Hizdakchut <\/em>regarding the Zachar de <\/em>Hochma <\/em>is Behinat <\/em>Zivug<\/em>between the Zachar <\/em>and the Nukva<\/em> of Hochma <\/em>where by mating them together the Ohr Zachar <\/em>de <\/em>Bina<\/em> was born.<\/p>\n\n\n\n

The Nukva <\/em>de <\/em>Kli <\/em>de <\/em>Hochma <\/em>has Koma <\/em>de <\/em>Behina <\/em>Bet<\/em> and the Zachar de <\/em>Hochma <\/em>has Koma <\/em>de <\/em>Behina Gimel<\/em>. Thus, when the Zachar <\/em>purified from Behina Gimel <\/em>to Behina <\/em>Bet<\/em>, you find that it equalized its Koma<\/em> to its Nukva<\/em>.<\/p>\n\n\n\n

At that time they were both mingled together in a common Masach de <\/em>Behina Bet <\/em>and the Zivug <\/em>de <\/em>Hakaa <\/em>was made on it. Thus, a new Koma <\/em>de <\/em>Behina Bet <\/em>was elicited, made of the Zachar <\/em>and Nekeva <\/em>together.<\/p>\n\n\n\n

This new Koma<\/em> is that which descended and became the Zachar de <\/em>Kli <\/em>de <\/em>Bina<\/em>. Its Koma<\/em> is equal with the Nekeva <\/em>de <\/em>Kli <\/em>de <\/em>Hochma<\/em>, hence it is called Ohr <\/em>Hochma<\/em>. This is the meaning of, \u201cand she can receive the  Ohr Hochma<\/em><\/strong>,\u201d meaning the Behinat <\/em>Zachar<\/em>, whose Koma<\/em> is equal to the Ohr <\/em>Bina<\/em>in Kli <\/em>de <\/em>Hochma<\/em>.<\/p>\n\n\n\n

Abba ve Ima \u201c<\/em>stay as one and come out as one\u201d.<\/strong><\/p>\n\n\n\n

This is because even Bina <\/em>de <\/em>Ohr Yashar <\/em>is considered Etzem <\/em>Hochma <\/em>de <\/em>Ohr Yashar<\/em>, much less here, when Hochma <\/em>too has only Komat <\/em>Bina<\/em>.<\/p>\n\n\n\n

39. Let us return to the matter that when it returns to being  Lo Matei<\/em> in Keter<\/em>, it is then  Matei<\/em> in  Hochma<\/em> and  Ohr<\/em> of  Hochma<\/em> descends in it. Then the seven sons in  Bina<\/em> are grown and do not need their mother. At that time  Bina<\/em> ascends to  Hochma<\/em> due to her desire to cleave to her.<\/strong><\/p>\n\n\n\n

This is called  Lo Matei<\/em> in the  Ohr Bina<\/em>. After that  Bina<\/em> turns her  Panim<\/em>downward, the seven  Orot<\/em> in her descend and all are given to  Hesed <\/em>Panim be Panim<\/em>.<\/strong><\/p>\n\n\n\n

Ohr Pnimi<\/em><\/p>\n\n\n\n

39. <\/strong>Lo <\/em><\/strong>Matei <\/em><\/strong>in  Keter<\/em>, it is then <\/strong>Matei <\/em><\/strong>in <\/strong>Hochma <\/em><\/strong>and <\/strong>Ohr <\/em><\/strong>of <\/strong>Hochma <\/em><\/strong>descends in it.<\/strong><\/p>\n\n\n\n

This is because the Aviut <\/em>de <\/em>Behina Gimel <\/em>of the Nukva <\/em>de <\/em>Keter<\/em> returned and purified. At that time the Kli <\/em>de <\/em>Keter<\/em> turns its Panim<\/em> downward and once more gives its remains, meaning Behina <\/em>Bet<\/em>, to the Hochma<\/em> as before. It follows, that the Ohr<\/em> of Hochma <\/em>descends once more as in the beginning.<\/p>\n\n\n\n

The seven sons in  Bina<\/em> are grown and do not need their mother. At that time  Bina<\/em> ascends to  Hochma<\/em>.<\/strong><\/p>\n\n\n\n

After the Ohr <\/em>Hochma <\/em>descended to Kli <\/em>de <\/em>Hochma <\/em>this He\u2019arah<\/em> reaches Kli <\/em>de <\/em>Bina<\/em> too for the above reason that Abba ve Ima <\/em>come out as one. In other words, they emerge on a single Behinat <\/em>Aviut<\/em>, hence \u201cstay as one,\u201d meaning their Koma<\/em> is the same.<\/p>\n\n\n\n

Since the He\u2019arah<\/em> reached Bina<\/em>, it receives Ohr <\/em>Hesed<\/em> for this He\u2019arat <\/em>Hochma <\/em>as well. At this time it attains his Behinat <\/em>Gadlut<\/em>, meaning Behinat <\/em>GAR <\/em>de <\/em>VAK<\/em>.<\/p>\n\n\n\n

He writes, \u201cThen the seven sons in  Bina <\/em>are grown and do not need their mother.<\/strong>\u201d This is because once they have attained He\u2019arat <\/em>Hochma <\/em>they have become grown since they have acquired Behinat <\/em>Rosh<\/em>. This is why they do not need their mother.<\/p>\n\n\n\n

Prior to that the VAK<\/em> were Behinat <\/em>Ohr <\/em>de <\/em>Hassadim <\/em>without any He\u2019arat <\/em>Hochma<\/em>. Thus, they needed to receive their sustenance from the Kli <\/em>de <\/em>Bina<\/em>, which is Behinat <\/em>GAR<\/em> and Behinat <\/em>Atzmut<\/em>.<\/p>\n\n\n\n

They could not separate the Kli <\/em>de <\/em>Bina<\/em> from the Kelim <\/em>de <\/em>VAK<\/em> because of the lack of sustenance, as there is no sustenance and Atzmut<\/em> except in Behinat <\/em>Hochma<\/em>. However, now that they have attained Hochma <\/em>they have become grown and have stance and power to expand in the Kelim<\/em>.<\/p>\n\n\n\n

At that time  Bina<\/em> ascends to  Hochma<\/em>.<\/strong><\/p>\n\n\n\n

This is because it is impossible for the Elyon<\/em> to bestow upon the Tachton <\/em>except by turning the Panim<\/em>, meaning to equalize with the Tachton<\/em>. At that time it is considered close to it and gives it its remains.<\/p>\n\n\n\n

Thus, Bina<\/em> ascends to Hochma<\/em>, meaning the Zachar <\/em>and the Nukva<\/em> of Bina<\/em> purify from their Behina <\/em>Bet<\/em> to Behina <\/em>Aleph<\/em>. Now Behina <\/em>Aleph<\/em> has become the Panim<\/em> and thus Kli <\/em>de <\/em>Bina<\/em> is found Panim <\/em>be <\/em>Panim<\/em> with the Kli <\/em>de <\/em>Hesed<\/em> as they are now both from Aviut <\/em>de <\/em>Behina <\/em>Aleph<\/em>, which is called Panim <\/em>be <\/em>Panim<\/em>.<\/p>\n\n\n\n

At that time the Zachar <\/em>and the Nekeva <\/em>of Kli <\/em>de <\/em>Bina <\/em>depart and rise to the Kli <\/em>de <\/em>Hochma<\/em>. Hochma <\/em>and Bina<\/em> are then found in one Kli<\/em> of Behinat <\/em>Hochma<\/em>, and thus there is the dominion of the Kli<\/em> of Hochma <\/em>in the Partzuf<\/em>.<\/p>\n\n\n\n

There is yet another profundity here: In fact, the Behinat <\/em>Bina<\/em> is discerned as the Achoraim <\/em>to the Hochma<\/em> from the Shoresh <\/em>of the Ohr Yashar<\/em>. It is the meaning of the Yod <\/em>and Nun<\/em>of the Tzadik <\/em>being opposite to one another as it is written in the Zohar (Bereshit). It is also as the Rav implies here in the meaning of \u201cbecause He delighteth in mercy.\u201d<\/p>\n\n\n\n

This means that Bina<\/em> craves Hassadim <\/em>more than Hochma <\/em>and therefore had to ascend to the Kli <\/em>de <\/em>Hochma <\/em>so as not to stop at the Ohr <\/em>Hesed<\/em> with her Behinat <\/em>Achoraim<\/em>. At that time Ohr <\/em>Hesed<\/em> can receive a greater He\u2019arah<\/em> than the Hochma<\/em>.<\/p>\n\n\n\n

40. Afterwards the  Ohr<\/em> returns to being  Matei<\/em> in  Keter<\/em> and then both  HB<\/em>ascend there because of the desire they have. In that state you find that there is a big distance between the sons and the  Ohr GAR<\/em> for there are two distances between them,  Bina<\/em> and  Hochma<\/em>, which have no  Ohr<\/em> in them.<\/strong><\/p>\n\n\n\n

Hence, at that time  Ohr Hesed<\/em> ascends to  Bina<\/em> and is called  Lo Matei<\/em> in Hesed<\/em>. In that state the  Kli Hesed<\/em> turns its  Panim<\/em> and gives the six  Orot<\/em>below in  Gevura<\/em>.<\/strong><\/p>\n\n\n\n

Ohr Pnimi<\/em><\/p>\n\n\n\n

40. <\/strong>The <\/strong>Ohr <\/em><\/strong>returns to being <\/strong>Matei <\/em><\/strong>in  Keter<\/em> and the both <\/strong>HB <\/em><\/strong>ascend there<\/strong>.<\/strong><\/p>\n\n\n\n

This is because Hochma <\/em>purified once more from the Aviut <\/em>de <\/em>Behina Dalet <\/em>in the Masach <\/em>in her and the Orot<\/em> departed from there and rose to the Keter<\/em>. This caused the awakening of the Aviut<\/em> in Nukva <\/em>de <\/em>Keter<\/em> by the force of the Reshimo <\/em>de <\/em>Zachar de <\/em>Hochma <\/em>that rose inside her being Behina Gimel<\/em>.<\/p>\n\n\n\n

For that reason she received the Aviut <\/em>de <\/em>Behina Gimel <\/em>in her once more, the Komat <\/em>Hochma <\/em>expanded to her once more and the Ohr <\/em>Hochma <\/em>Matei<\/em> in Kli <\/em>de <\/em>Keter<\/em>. Know, that the Rav names the Hizdakchut <\/em>of the Aviut<\/em> by the name \u201ccraving to rise to the Elyon<\/em>\u201d because Hizdakchut <\/em>and ascent are one and the same.<\/p>\n\n\n\n

Two distances between them,  Bina<\/em> and  Hochma<\/em>, which have no  Ohr<\/em>.<\/strong><\/p>\n\n\n\n

In order explain the matter of these two distances that were made because of the ascent of HB<\/em> to Keter<\/em> and in order to make it possible to continue to explain the Rav\u2019s words I must elaborate here. It is in order to comprehensively clarify in a thorough understanding the attribute of these ten Kelim<\/em>that remained from Hitpashtut <\/em>Aleph <\/em>de <\/em>AK<\/em> after the Histalkut <\/em>of their Orot<\/em> within them and their setting here in the Partzuf de <\/em>Hitpashtut <\/em>Bet <\/em>de <\/em>AK<\/em>.<\/p>\n\n\n\n

Most importantly, we must thoroughly understand the matter of Panim<\/em> and Achor<\/em> of those Kelim<\/em> for until now we explained only from the Behinat <\/em>Aviut<\/em> in the Masach <\/em>that mates with the Ohr Elyon<\/em>. The greatest Aviut<\/em> in the degree is its Panim<\/em>, and its least measure of Aviut<\/em> is in the Achor<\/em> of the degree.<\/p>\n\n\n\n

Now we shall explain the Panim<\/em> and Achor<\/em> in the property of the Kelim<\/em> in themselves, according to how they were affected by the Hitpashtut <\/em>and Histalkut <\/em>de <\/em>Hitpashtut <\/em>Aleph<\/em>.<\/p>\n\n\n\n

The primary disclosure of the forces in the ways of the Orot<\/em> comes mostly through the property of the Kelim<\/em> themselves, hence the Kelim<\/em> are called tubes. They are like the nature of the water that adopt their form through the Tzinorot<\/em> (pl. for Tzinor<\/em>) by which they come, whether abundantly or scantly, whether to the east or to the west. Also, the Orot<\/em> are activated in the properties of the Kelim<\/em>they are clothed in, hence, we must understand them thoroughly.<\/p>\n\n\n\n

You find that the Ohr <\/em>Keter<\/em> in Hitpashtut <\/em>Aleph<\/em> did not come back down to Hitpashtut <\/em>Bet<\/em>, but remained standing in the Rosh<\/em> under the Malchut <\/em>of the Rosh<\/em>. When ZON <\/em>de <\/em>Kli <\/em>de <\/em>Keter<\/em> of Hitpashtut <\/em>Bet<\/em> should rise and receive their Shefa<\/em>, he turns his Panim<\/em> to them, meaning he gives them all that they need.<\/p>\n\n\n\n

However, it is only while they are with him in the Malchut <\/em>of the Rosh<\/em>. After they are filled with their Shefa<\/em> and descend to the Guf<\/em>, he immediately turns his Achoraim <\/em>to them, meaning he denies them of the Shefa<\/em> that they need.<\/p>\n\n\n\n

We must understand that thing. If he prevents the Shefa<\/em> from them once more, how has the ascent to the Rosh<\/em> helped? The thing is that indeed they received their fill during the ascent, meaning according to the Masachim<\/em> in them, which are Behina Dalet <\/em>de <\/em>Zachar <\/em>and Behina Gimel <\/em>de <\/em>Nekeva<\/em>. That Komat <\/em>Zivug<\/em> is close to Komat <\/em>Keter<\/em> and they descended to Keter <\/em>de <\/em>Guf<\/em> with all this great Shefa<\/em>.<\/p>\n\n\n\n

However, we must therefore understand what was the benefit in that root Keter<\/em> turning its Achoraim <\/em>to ZON <\/em>de <\/em>Keter<\/em> that descended to the Guf<\/em>. Indeed, much is done because of that: because of it the Kli <\/em>de <\/em>Keter <\/em>de <\/em>Guf<\/em> must be in Behinat <\/em>Achoraim <\/em>toward Hochma <\/em>as well because this Kli<\/em> is indeed the Kli<\/em> of that root Keter<\/em> from the time of Hitpashtut <\/em>Aleph<\/em>. After all, it is from her that he departed and rose to the Rosh<\/em>.<\/p>\n\n\n\n

By so doing he operates on her when he is in the Rosh<\/em> too, as she equalizes with him as he stands at the Rosh<\/em>. For that reason the Kli<\/em> too must be in Behinat <\/em>Achoraim <\/em>to all the lower nine Sefirot <\/em>from her.<\/p>\n\n\n\n

This means that she does not give them from that Shefa<\/em> that she received in the Rosh<\/em>, except through the Achoraim<\/em>, meaning by preventing the He\u2019arat <\/em>Hochma <\/em>from them. This is because Hochma <\/em>is always called Ohr <\/em>Panim<\/em>, or Ohr <\/em>GAR<\/em>, and remember that in all the places. Thus, the nine lower Sefirot <\/em>cannot receive from the Keter<\/em> but only Behinat <\/em>VAK<\/em>, meaning lacking He\u2019arat <\/em>Hochma<\/em>, and examine thoroughly.<\/p>\n\n\n\n

The meaning of Panim<\/em> and Achor <\/em>de <\/em>Kelim<\/em> is simple: the place of bestowal in it is called Panim<\/em>, and that Behina<\/em> through which it does not bestow is called Achor<\/em>. It is like a person who negotiates with his friend; he stands opposite him, at his fore side, not behind him.<\/p>\n\n\n\n

Yet, you will understand that even though the Keter<\/em> bestows through its Achoraim<\/em>, you can once call it Panim<\/em> even though it has no He\u2019arat <\/em>Hochma<\/em>, meaning the side that is the place of bestowal. Hence, we must understand it only according to the relevant matter.<\/p>\n\n\n\n

The Masach de <\/em>Keter<\/em> purified from the Aviut <\/em>de <\/em>Behina Dalet <\/em>and Behina Gimel <\/em>in it to Behina Gimel <\/em>and Behina <\/em>Bet<\/em>, fitting for the Ohr <\/em>Hochma<\/em>. At that time the Kli <\/em>de <\/em>Keter<\/em> must turn its Panim<\/em>downward and its Achoraim <\/em>upward. This is because its Achoraim<\/em> detain the He\u2019arat <\/em>Hochma<\/em>completely because of the root Keter<\/em> of the Rosh<\/em> that stands under Malchut de <\/em>Rosh<\/em>.<\/p>\n\n\n\n

However, the cause of the above turning of the Panim<\/em> is the matter of the Hizdakchut <\/em>of the Masach de <\/em>Zachar de <\/em>Keter<\/em>, which is the Reshimo<\/em> that the root Keter<\/em> left in this Kli <\/em>de <\/em>Keter<\/em> after its Histalkut <\/em>from it. Since that Reshimo<\/em> departed from there because it purified and came to Aviut <\/em>de <\/em>Behina Gimel<\/em>, the dominion of the root Keter<\/em> on its Kli<\/em> stopped.<\/p>\n\n\n\n

At that time the Kli<\/em> turns its Panim<\/em> downward and everything that is ascribed to the He\u2019ara<\/em> of the root Keter<\/em> ascends once more to it, to the Rosh<\/em>. The remains, meaning the Reshimo <\/em>de <\/em>Behina Gimel de <\/em>Hitpashtut Aleph<\/em>, which is the Zachar de <\/em>Hochma<\/em>, and the He\u2019arat<\/em> new Zivug<\/em> that came out on the Aviut <\/em>de <\/em>Behina Gimel <\/em>that the Nukva <\/em>de <\/em>Keter<\/em> left after her Hizdakchut<\/em>, became the Nekeva de <\/em>Kli <\/em>de <\/em>Hochma<\/em>.<\/p>\n\n\n\n

Now we shall explain the Panim<\/em> and Achor<\/em> of the Kli <\/em>de <\/em>Hochma<\/em>. Hochma\u2019s<\/em> conduct is to bestow only Hochma<\/em>. Hence, the place of the bestowal of Hochma <\/em>is her Panim<\/em> and the place of bestowal of Ohr <\/em>Hassadim <\/em>is her Behinat <\/em>Achoraim<\/em>.<\/p>\n\n\n\n

In other words, it is the complete opposite from Keter<\/em>. The Panim<\/em> of Keter<\/em> is to bestow VAK<\/em> and He\u2019arat <\/em>GAR<\/em> is in her Achor<\/em>. At the same time the Panim <\/em>de <\/em>Hochma <\/em>is He\u2019arat <\/em>GAR<\/em> from the Behinat <\/em>Ohr <\/em>Hochma <\/em>and her Achor<\/em> is He\u2019arat <\/em>VAK<\/em>.<\/p>\n\n\n\n

The Panim<\/em> and Achor <\/em>de <\/em>Keter<\/em> of Bina<\/em> is also opposite from Kli <\/em>de <\/em>Hochma <\/em>though not completely opposite since the Shoresh <\/em>of Bina<\/em> is Etzem <\/em>Hochma<\/em>. However, her nature is to always yearn for Ohr <\/em>Hassadim<\/em>, as the Rav has written regarding \u201cbecause He delighteth in mercy.\u201d<\/p>\n\n\n\n

Bina<\/em> is called \u201cHe\u201d and she craves and wants Hassadim<\/em>. Hence, when she has Hassadim <\/em>in the Partzuf<\/em>, she becomes Etzem <\/em>Hochma <\/em>once more, as the Rav wrote above regarding \u201cAbba ve Ima <\/em>stay as one and come out as one.<\/strong>\u201d<\/p>\n\n\n\n

However, Kli <\/em>de <\/em>Bina<\/em> is primarily distinguished by her craving for Hassadim<\/em>, hence her Panim<\/em> is He\u2019arat <\/em>Hassadim <\/em>and her Achor<\/em> is He\u2019arat <\/em>Hochma<\/em>, the opposite of Kli <\/em>de <\/em>Hochma<\/em>.<\/p>\n\n\n\n

Now we shall briefly explain the Kelim<\/em> of the seven lower Sefirot HGT <\/em>NHYM<\/em>. You must remember the Rav\u2019s words above (Part 4, Chap 6 item 8) that ZA<\/em> has only five Ktzavot<\/em>, being five Hassadim <\/em>from Hesed<\/em> to Hod<\/em> though Yesod<\/em> does not take its own private Hesed<\/em>, but all five Ktzavot <\/em>are incorporated in it.<\/p>\n\n\n\n

In essence, there are two general Orot<\/em> in all the degrees, which are Ohr <\/em>Hochma <\/em>and Ohr <\/em>Hassadim<\/em>. There are also five Behinot <\/em>Aviut<\/em> in the Masach <\/em>according to the five Behinot <\/em>de <\/em>Ohr Yashar <\/em>called KHB <\/em>Tifferet <\/em>and Malchut<\/em>.<\/p>\n\n\n\n

These five Behinot<\/em> are called KHB <\/em>TM<\/em> only when the GAR<\/em> are Behinat <\/em>Ohr <\/em>Hochma<\/em>. However, in a place where all those five Behinot<\/em> contain only Ohr <\/em>de <\/em>Hassadim<\/em>, they are called HGT <\/em>NH<\/em>. The names of the first three Behinot <\/em>KHB<\/em> have been changed to HGT<\/em> and the names of the last two Behinot <\/em>Tifferet <\/em>and Malchut<\/em> have been changed to Netzah <\/em>and Hod<\/em>.<\/p>\n\n\n\n

He writes, \u201cthey are five  Hassadim<\/em> from  Hesed<\/em> to  Hod<\/em>.<\/strong>\u201d This means that even the First three Behinot<\/em> are also only Ohr <\/em>Hassadim<\/em> and not Ohr <\/em>Hochma <\/em>at all, and understand and remember that. The Yesod<\/em> and the Malchut <\/em>are only two containers of the above five Ktzavot<\/em>.<\/p>\n\n\n\n

One container is from the perspective of their being five sweetened Hassadim <\/em>in Midat ha <\/em>Rachamim<\/em>, and one container is from the perspective of their being in Midat <\/em>ha <\/em>Din<\/em>. At that time they are called five Gevurot<\/em> or that the five Hassadim <\/em>and five Gevurot<\/em> are contained together.<\/p>\n\n\n\n

However, in order to understand the attributes of these five Ktzavot <\/em>we need the Rav\u2019s words here regarding Matei ve Lo Matei <\/em>for they were not explained anywhere else in all of the Rav\u2019s writings. Hence, these words of his need close attention.<\/p>\n\n\n\n

Let us clarify once more the birth of the first Hesed<\/em> of these five Hassadim<\/em>, brought in the Rav\u2019s words (item 37). ZON <\/em>de <\/em>Hochma <\/em>departed to Keter<\/em> since the Aviut <\/em>de <\/em>Behina Bet <\/em>purified to Behina Aleph <\/em>and its Zivug<\/em> raises only Ohr <\/em>de <\/em>VAK<\/em> that are now contained in the first Hesed<\/em>. At that time the Kli <\/em>de <\/em>Hochma <\/em>turned its Panim<\/em> downward since it cancelled its Behinat <\/em>Panim<\/em> and turned its Achoraim <\/em>upward.<\/p>\n\n\n\n

This means that its previous Achor<\/em>, meaning He\u2019arat <\/em>Hassadim<\/em>, has now become a place of bestowal. By that it equalized itself with the Panim<\/em> of Bina<\/em>, as it is written, \u201cbecause He delighteth in mercy.\u201d In that state he gave her the seven Orot<\/em> that are now contained in the first Ohr <\/em>Hesed<\/em>. Thus, Ohr <\/em>Hesed<\/em>is found in Kli <\/em>de <\/em>Bina<\/em>.<\/p>\n\n\n\n

You must remember that besides this Ohr <\/em>Hesed<\/em> there are two other Orot<\/em> that precede it in that Kli <\/em>de <\/em>Bina<\/em>. They are the Zachar<\/em>, born of the Zivug <\/em>ZON <\/em>de <\/em>Kli <\/em>de <\/em>Hochma<\/em>, which is truly Behina Bet<\/em>, Komat <\/em>Bina<\/em> like the Nekeva de <\/em>Hochma <\/em>herself.<\/p>\n\n\n\n

However, since he is born through the turning of the Panim <\/em>de <\/em>Kli <\/em>de <\/em>Hochma<\/em> (see the Rav\u2019s words item 35 and in Ohr Pnimi <\/em>there) it is thus considered Behinat <\/em>VAK<\/em> of Hochma<\/em>. You should also know that he is the Shoresh de <\/em>Israel Saba<\/em> in all the Partzufim<\/em>.<\/p>\n\n\n\n

There is yet another, second Ohr<\/em> there, being the Reshimo <\/em>de <\/em>Kli <\/em>de <\/em>Bina<\/em>, which is there from the time of Hitpashtut <\/em>Aleph<\/em>. [Besides the Masach <\/em>being incorporated of all the Reshimot <\/em>in those Kelim<\/em>as it travels to the Maatzil<\/em>, it is certain that the majority of the Reshimot <\/em>remained in their place in their own Kelim<\/em> and did not ascend with the Masach <\/em>to the Maatzil<\/em>.]<\/p>\n\n\n\n

That Reshimo<\/em> is the Behinat <\/em>Nekeva <\/em>that exists in Kli <\/em>de <\/em>Bina<\/em>, and you should know that she is the Shoresh <\/em>to all the Behinot<\/em> of Tvuna<\/em> in all the Partzufim<\/em>. However, this Ohr <\/em>Hesed<\/em> that Hochma <\/em>now gave to Bina<\/em> is considered the son of Bina<\/em> and not actually her.<\/p>\n\n\n\n

Keep in mind the relationship between the ZON<\/em> in Kli <\/em>de <\/em>Hochma <\/em>with the ZON<\/em> in Kli <\/em>de <\/em>Bina<\/em>, as in fact they are Ohr<\/em> of the same Koma<\/em> of Bina<\/em>. However, ZON <\/em>de <\/em>Bina<\/em> relate to ZON <\/em>de <\/em>Hochma <\/em>as Israel <\/em>Saba ve <\/em>Tvuna<\/em> relate to Upper AVI<\/em>. The YESHSUT <\/em>are only the VAK<\/em> of AVI<\/em> themselves though they are both discerned as one Koma<\/em> of Aviut <\/em>de <\/em>Behina <\/em>Bet<\/em>.<\/p>\n\n\n\n

From this you can see that the primary division of AVI<\/em> and YESHSUT <\/em>to two Partzufim <\/em>GAR<\/em> and VAK<\/em> is only to procreate the Katnut <\/em>of the seven lower Sefirot<\/em>. This is because it is impossible for Kli <\/em>de <\/em>Hochma <\/em>to dispense the Ohr <\/em>Hesed<\/em>, which is Behinat <\/em>VAK<\/em> without GAR<\/em> if not through the Achoraim <\/em>of Hochma<\/em>.<\/p>\n\n\n\n

Hence, it turns the Panim<\/em> backwards, and this inversion divides the Kli <\/em>de <\/em>Hochma <\/em>into two Partzufim<\/em>: Partzuf GAR<\/em>, where the Panim<\/em> remain in their place, and Partzuf <\/em>VAK <\/em>de <\/em>Hochma<\/em>, which turned its Panim<\/em> backward, giving Ohr <\/em>VAK<\/em> that lacks GAR<\/em>. YESHSUT <\/em>is also named VAK<\/em> after the inversion of the Panim <\/em>de <\/em>Kli <\/em>de <\/em>Hochma<\/em>.<\/p>\n\n\n\n

However, in order to procreate the Gadlut <\/em>of ZA<\/em>, meaning the GAR<\/em> that belong to those five Hassadim<\/em>, Kli <\/em>de <\/em>Hochma <\/em>must return its Panim<\/em> upward once more as in the beginning. Then it is considered that ZON <\/em>de <\/em>Bina<\/em> and the ZON<\/em> of Hochma<\/em> that were divided into GAR<\/em> and VAK<\/em> due to the inversion of the Panim <\/em>de <\/em>Hochma<\/em>, now the Hochma <\/em>returned and revoked that inversion of the Panim<\/em>. Now there is no longer dispensing of GAR<\/em> and dispensing of VAK<\/em> in the Kli <\/em>de <\/em>Hochma<\/em>.<\/p>\n\n\n\n

You find that ZON <\/em>de <\/em>Bina<\/em> return and rise to ZON <\/em>de <\/em>Hochma <\/em>and become one Partzuf <\/em>once more. Know, that this matter is implemented in the Partzufim<\/em> of Atzilut <\/em>as well.<\/p>\n\n\n\n

When AVI<\/em> want to dispense Mochin <\/em>de <\/em>GAR<\/em> to the ZA<\/em>, AVI<\/em> and YESHSUT <\/em>become one Partzuf <\/em>once more. This too is for the above reason that the He\u2019arat <\/em>VAK<\/em> was cancelled from the Hochma <\/em>and the Panim<\/em> returned to its place as in the beginning.<\/p>\n\n\n\n

From the explained you can thoroughly understand the order of the birth of the first Ohr <\/em>Hesed<\/em> in its Behinat <\/em>Gadlut<\/em> brought in the Rav\u2019s words (item 39). To summarize his words, it returned to being Lo <\/em>Matei<\/em> in Keter<\/em> and then Matei<\/em> in Hochma<\/em> when Ohr<\/em> of Hochma <\/em>that was in Keter<\/em> descended to Hochma<\/em>. At that time the sons in Bina<\/em> are grown and then Bina<\/em> ascends to Hochma <\/em>because of the craving in her to cleave to her, the seven Orot<\/em> descend and are given to the Hesed <\/em>Panim <\/em>be <\/em>Panim<\/em>.<\/p>\n\n\n\n

Interpretation: The ZON <\/em>de <\/em>Keter<\/em> purified once more and departed to the root Keter<\/em> that stands under Malchut <\/em>de <\/em>Rosh<\/em>. At that time the Kli <\/em>de <\/em>Keter<\/em> turned its Panim<\/em> below and gave its remains, being ZON <\/em>de <\/em>Hochma<\/em>, to the Kli <\/em>de <\/em>Hochma<\/em>.<\/p>\n\n\n\n

The Behinat <\/em>Panim<\/em> of ZON <\/em>de <\/em>Hochma<\/em> returned to its place as in the beginning and then \u201cBina <\/em>ascends to  Hochma<\/em><\/strong>.\u201d It means that Bina<\/em> and Hochma <\/em>have become one Partzuf<\/em>, similar to AVI<\/em> and YESHSUT <\/em>that became one Partzuf<\/em>.<\/p>\n\n\n\n

Consequently, that Hesed<\/em> in Kli <\/em>de <\/em>Bina<\/em> receives the He\u2019arat <\/em>Ohr <\/em>Hochma <\/em>since the Kli<\/em> is united with the Ohr <\/em>Hochma<\/em>. You find that Hesed<\/em> returned to Behinat <\/em>GAR<\/em>, which is called that it has become grown.<\/p>\n\n\n\n

He writes, \u201cThen the seven sons in  Bina <\/em>are grown and do not need their mother.<\/strong>\u201d That means that they have acquired Behinat <\/em>He\u2019arat <\/em>Hochma <\/em>and GAR<\/em>, and in that the ZAT<\/em> are discerned as grown.<\/p>\n\n\n\n

It has already been explained above that before the Ohr <\/em>Hesed<\/em> acquires the Gadlut <\/em>it cannot spread below. This is because it cannot separate from the Kli <\/em>de <\/em>Bina<\/em> which is its entire sustenance and Atzmut<\/em> in the Behinat <\/em>GAR<\/em>. Hence, it is considered to need its Ima<\/em>, though now that it has already attained the Ohr <\/em>Hochma <\/em>itself it no longer needs the sucking of the Kli <\/em>de <\/em>Bina<\/em>, hence, it is written, \u201cand do not need their mother.<\/strong>\u201d<\/p>\n\n\n\n

At that time the Kli<\/em> of Bina<\/em> turned her Panim<\/em> downward and the seven Orot<\/em> in her descend and all of them are given to Hesed <\/em>Panim <\/em>be <\/em>Panim<\/em>. You must remember that the Behinat <\/em>Panim <\/em>de <\/em>Kli <\/em>de <\/em>Bina<\/em>is for He\u2019arat <\/em>Hassadim <\/em>and her Achor<\/em> is for He\u2019arat <\/em>Hochma<\/em>.<\/p>\n\n\n\n

When she is in that state she cannot administer He\u2019arat <\/em>Ohr <\/em>Hesed<\/em> with He\u2019arat <\/em>Hochma<\/em>. However, it has been explained that the returning of the Panim <\/em>de <\/em>Kli<\/em> of Hochma <\/em>instigated the unification of the two Kelim <\/em>Bina<\/em> and Hochma <\/em>into one because the Kli <\/em>de <\/em>Hochma <\/em>has already cancelled her He\u2019arat <\/em>VAK<\/em>.<\/p>\n\n\n\n

Hence, you find that the Kli <\/em>de <\/em>Bina<\/em> has inverted her Panim<\/em> backwards by the force of this unification. The previous Achor<\/em> has now become Behinat <\/em>Panim<\/em>. It means that that Achor<\/em> that prevented the distribution of He\u2019arat <\/em>Hochma <\/em>has now become the dispenser of He\u2019arat <\/em>Hochma<\/em>.<\/p>\n\n\n\n

This is because her Kli<\/em> received that property of Panim<\/em> and Achor<\/em> found in Hochma<\/em>. For that reason the Bina<\/em> has now dispensed the ZAT<\/em> to Kli <\/em>de <\/em>Hesed<\/em> in He\u2019arat <\/em>Hochma<\/em>.<\/p>\n\n\n\n

Now you can thoroughly see the attribute of Sefirat <\/em>Hesed <\/em>de <\/em>ZA<\/em> to its fullest. The Behinat <\/em>Etzem<\/em> of the Kli <\/em>de <\/em>Hesed<\/em> is Behinat <\/em>Keter <\/em>de <\/em>VAK<\/em> as it has already been explained that HGT <\/em>de <\/em>ZA<\/em> are the change of the name of KHB<\/em>. Yet, KHB <\/em>de <\/em>Ohr <\/em>Hassadim<\/em>, meaning KHB<\/em> of the Koma <\/em>de <\/em>Behina Aleph <\/em>are called HGT<\/em>.<\/p>\n\n\n\n

Thus, Kli <\/em>de <\/em>Hesed<\/em> is Behinat <\/em>Kli <\/em>de <\/em>Keter <\/em>de <\/em>ZA<\/em> though it is still not considered Keter<\/em>, only Hochma <\/em>de <\/em>ZA<\/em>. This is because of the Ohr<\/em> in it, as it has no Ohr <\/em>Keter<\/em> at all, but only He\u2019arat <\/em>Hochma<\/em> that it received when it was in Kli <\/em>de <\/em>Bina<\/em> and united into one with the Kli <\/em>de <\/em>Hochma<\/em>. This is why it is called Hochma<\/em>. There are other reasons too, but there is nothing to add here.<\/p>\n\n\n\n

Now we shall explain the order of the emanation of the Kli<\/em> of Gevura <\/em>brought in the Rav\u2019s words here in item 40. He writes, \u201cAfterwards the  Ohr<\/em> returns to being  Matei <\/em>in  Keter<\/em> and then both  HB<\/em>ascend there. In that state you find that there is a big distance between the sons and the Ohr <\/em>GAR<\/em> for there are two distances between them,  Bina <\/em>and  Hochma<\/em>, which have no  Ohr<\/em>in them. Hence, at that time  Ohr Hesed <\/em>ascends to  Bina <\/em>and is called  Lo Matei <\/em>in  Hesed<\/em>. In that state the  Kli Hesed <\/em>turns its  Panim <\/em>and gives the six  Orot<\/em> below in  Gevura<\/em>.<\/strong>\u201d Thus far his words.<\/p>\n\n\n\n

You must remember the two issues there are in the matter of the inversion of the Panim<\/em> downwards. We have learned above that they are, one \u2013 from the perspective of the Kli<\/em>, meaning her place of dispensing, whether Behinat <\/em>Hochma<\/em> or Behinat <\/em>Hassadim<\/em> and not Hochma<\/em>.<\/p>\n\n\n\n

The second matter is from the perspective of the Zivug<\/em>. Concerning the measure of the Aviut<\/em> of the Masach<\/em>, the most Av <\/em>Behina<\/em> in the degree is considered the Panim<\/em> and the Behinat<\/em> least Aviut<\/em> is the Behinat <\/em>Achor<\/em> in that degree.<\/p>\n\n\n\n

Accordingly, you always find that the Elyon<\/em> wants to bestow upon the Tachton <\/em>and must turn its Panim<\/em> downward. This means that he is purified from the measure of the Aviut<\/em> in him, which is his Panim<\/em>, and remains in a lesser Aviut<\/em>, equal to the degree of the Aviut<\/em> of the lower degree. This is so because then it is considered close to him and can administer in him.<\/p>\n\n\n\n

Now you can see that in every place that the matter of the distribution of Bina<\/em> to Kli <\/em>de <\/em>Hesed<\/em> is brought here, Bina<\/em> purified from Behina Bet <\/em>to Behina <\/em>Aleph<\/em>. This is because then she is Panim <\/em>be <\/em>Panim<\/em> with the Kli <\/em>de <\/em>Hesed<\/em> from the Masach <\/em>side in her. It turns out that when Bina<\/em> dispenses the Ohr <\/em>Hesed<\/em> to the Kli <\/em>de <\/em>Hesed<\/em>, the Bina<\/em> purifies to Behina <\/em>Aleph<\/em>.<\/p>\n\n\n\n

There was a whole order of gradual Hizdakchut<\/em> here: First, the Keter<\/em> purified from Behina Gimel <\/em>to Behina <\/em>Bet<\/em> at which time the Ohr <\/em>Keter<\/em> disappeared to the Shoresh <\/em>and gave Behina Bet <\/em>to Kli <\/em>de <\/em>Hochma<\/em>. Afterwards Kli <\/em>de <\/em>Bina<\/em> unites with it into one and then Behina Bet <\/em>too purifies to Behina <\/em>Aleph<\/em>. At that time the Orot <\/em>de <\/em>Kelim<\/em> of Hochma <\/em>and Bina <\/em>disappear to Keter<\/em> and Behina Aleph <\/em>is dispensed to Kli <\/em>de <\/em>Hesed<\/em> in He\u2019arat <\/em>Hochma<\/em>.<\/p>\n\n\n\n

It has already been explained above that when the four Orot <\/em>Zachar <\/em>and Nekeva <\/em>de <\/em>Hochma<\/em> and the Zachar <\/em>and Nekeva <\/em>de <\/em>Bina <\/em>rise to the Keter<\/em>, they awaken Behinat <\/em>Aviut <\/em>de <\/em>Behina Gimel <\/em>in the Keter<\/em>once more. The Eser <\/em>Sefirot <\/em>in Komat <\/em>Hochma <\/em>elicits there by the power of the Zivug <\/em>Elyon<\/em> as in the beginning and the Ohr <\/em>Hochma <\/em>returns to Kli <\/em>de <\/em>Keter<\/em>. This is called Matei<\/em> in the Keter<\/em>.<\/p>\n\n\n\n

You find that at the coming of Hesed<\/em> to its Kli<\/em> it causes the existence of Matei<\/em> in the Keter<\/em>. This is because then the Behina Bet <\/em>in HB<\/em> purifies to Behina Aleph <\/em>and their four Orot<\/em> rise to Kli <\/em>de <\/em>Keter<\/em>, inducing a new Zivug<\/em> there on Komat <\/em>Behina Gimel<\/em>. The Ohr <\/em>Hochma <\/em>is once more Matei<\/em> in the Kli<\/em> of Keter<\/em> as in the beginning.<\/p>\n\n\n\n

It is written, \u201cAfterwards the  Ohr<\/em> returns to being  Matei <\/em>in  Keter<\/em> and then both  HB<\/em> ascend there.<\/strong>\u201d It means that because of the ascent of the four Orot <\/em>de <\/em>HB<\/em> the Ohr<\/em> is Matei<\/em> in Kli <\/em>de <\/em>Keter<\/em>.<\/p>\n\n\n\n

\u201cIn that state you find that there is a big distance between the sons and the  Ohr <\/em>GAR<\/em> for there are two distances between them.<\/strong>\u201d Interpretation: It has been explained that the Panim <\/em>de <\/em>Keter<\/em> is for He\u2019arat <\/em>VAK<\/em> without GAR<\/em> as it is written, \u201cbecause He delighteth in mercy,\u201d (Ohr Pnimi <\/em>item 40, par \u201cAnd the Panim<\/em>\u201d).<\/p>\n\n\n\n

These are the two distances that now rest on the Ohr <\/em>Hesed<\/em> and deprive the He\u2019arat <\/em>GAR<\/em> from it, which it previously received from the Hochma<\/em>. It is written, \u201cIn that state you find that there is a big distance between the sons and the  Ohr <\/em>GAR<\/em><\/strong>.\u201d<\/p>\n\n\n\n

It means that these two Achoraim <\/em>de <\/em>Bina<\/em> and Keter<\/em> draw the GAR<\/em> very far from the sons, which are ZAT<\/em> that are contained in the Ohr <\/em>Hesed<\/em>. It is written, \u201dfor there are two distances between them,  Bina <\/em>and  Hochma<\/em>, which have no  Ohr<\/em><\/strong>.\u201d<\/p>\n\n\n\n

In other words, had the Ohr<\/em> been in Hochma<\/em>, it would have been possible for the Ohr <\/em>Hesed<\/em> to receive from Hochma <\/em>and Achor <\/em>de <\/em>Bina<\/em> would not have prevented it since it did not prevent it in the beginning. However, now that there is no Ohr<\/em> even in Hochma<\/em> due to the Achoraim <\/em>de <\/em>Keter<\/em>, hence that He\u2019arah<\/em> that Hesed<\/em> previously received is also prevented from Hochma<\/em>.<\/p>\n\n\n\n

He writes, \u201cHence, at that time  Ohr Hesed <\/em>ascends to  Bina<\/em><\/strong>.\u201d After the GAR<\/em> disappears from the Ohr <\/em>Hesed<\/em> and returns to its Katnut<\/em>, it needs its Ima <\/em>Bina<\/em> once more to suck He\u2019arat <\/em>GAR<\/em> of the Kli<\/em>from there as in the beginning.<\/p>\n\n\n\n

He writes, \u201cIn that state the  Kli Hesed <\/em>turns its  Panim <\/em>and gives the six  Orot<\/em> below in Gevura<\/em>.<\/strong>\u201d This is because the Panim <\/em>de <\/em>Kli <\/em>de <\/em>Hesed<\/em> is for He\u2019arat <\/em>Hochma <\/em>after it received He\u2019arat <\/em>Hochma<\/em>, and its Achor<\/em> is for He\u2019arat <\/em>Hassadim<\/em>.<\/p>\n\n\n\n

This is so because in several places where there is Hochma <\/em>and Hassadim <\/em>in the degree, the Hochma <\/em>is considered Panim<\/em> and the Hassadim <\/em>as Achoraim<\/em>. For that reason the Achor <\/em>de <\/em>Hesed<\/em> is considered He\u2019arat <\/em>Hassadim<\/em>.<\/p>\n\n\n\n

However, now that the He\u2019arat <\/em>Hochma <\/em>has disappeared from it and its Ohr<\/em> disappeared to Kli <\/em>de <\/em>Bina<\/em>, it turns out that he turned his Panim<\/em> downward and gave the remains of the Ohr<\/em> in it to Kli <\/em>de <\/em>Gevura<\/em>, and then Matei<\/em> in Gevura<\/em>.<\/p>\n\n\n\n

Now you can thoroughly understand the property of Sefirat <\/em>Gevura <\/em>de <\/em>ZA<\/em> to the fullest. Essentially, the Kli <\/em>de <\/em>Gevura <\/em>is the Behinat <\/em>Hochma <\/em>of the VAK<\/em>, as has been explained above that the HGT<\/em> are Behinat <\/em>KHB <\/em>de <\/em>VAK<\/em>.<\/p>\n\n\n\n

Thus, the Kli <\/em>de <\/em>Gevura <\/em>is indeed considered Behinat <\/em>Bina<\/em>. This is so because its Ohr<\/em> is Behinat <\/em>VAK <\/em>de <\/em>He\u2019arat <\/em>Hochma <\/em>in Hesed<\/em>, such as ZON<\/em> of the Upper Bina<\/em>, which are Behinat <\/em>Vav <\/em>Ktzavot <\/em>of the Upper Hochma<\/em>. Thus, the Ohr<\/em> of Gevura <\/em>is Behinat <\/em>Bina <\/em>de <\/em>VAK<\/em>.<\/p>\n\n\n\n

Accordingly, the two Sefirot <\/em>de <\/em>ZA<\/em>, Hesed<\/em> and Gevura <\/em>have been explained. They are Behinat <\/em>Hochma <\/em>and Bina<\/em> of the ZA<\/em> though their Kelim<\/em> have the value of Keter<\/em> and Hochma<\/em>.<\/p>\n\n\n\n

41. Afterwards it returned to being  Lo Matei<\/em> in  Keter<\/em>, and then it is  Matei<\/em>in  Hochma<\/em>. At that time  Bina<\/em> is suitable to remain there in  Hochma<\/em> as in the beginning, but because of the  Ohr Hesed<\/em> in her place she comes down with him.<\/strong><\/p>\n\n\n\n

It is so \u201cbecause He delighteth in mercy\u201d and you already know that  Bina<\/em>is called \u201cHe\u201d. When  Bina<\/em> descends in her place,  Hesed<\/em> does not need her and he descends to his place, and is called  Matei<\/em> in  Hesed<\/em>.<\/strong><\/p>\n\n\n\n

Then the  Ohr Gevura<\/em> ascends in  Hesed<\/em> and this is called  Lo Matei<\/em> in Gevura<\/em>. At that time  Kli<\/em> of  Gevura<\/em> turns her  Panim<\/em> downward and gives the five  Orot<\/em> below in  Tifferet<\/em>. This is called  Matei<\/em> in  Tifferet<\/em>.<\/strong><\/p>\n\n\n\n

Ohr Pnimi<\/em><\/p>\n\n\n\n

41. <\/strong>Lo <\/em><\/strong>Matei<\/em> in <\/strong>Keter<\/em><\/strong>.<\/strong><\/p>\n\n\n\n

This is so because the Aviut <\/em>de <\/em>Behina Gimel <\/em>de <\/em>Nekeva <\/em>and Behina Dalet <\/em>de <\/em>Zachar <\/em>in Kli <\/em>de <\/em>Keter<\/em>purified once more. At that time the ZON <\/em>de <\/em>Keter<\/em> departed to its Shoresh <\/em>and then turned its Panim<\/em>downward.<\/p>\n\n\n\n

In other words, it cancelled its Panim<\/em> and the Achoraim <\/em>became Panim<\/em>. After that it gave the remains of it, being the Aviut <\/em>de <\/em>Behina Gimel <\/em>de <\/em>Zachar <\/em>and Behina Bet <\/em>de <\/em>Nekeva<\/em> to Kli <\/em>de <\/em>Hochma<\/em>, and then it is Matei<\/em> in Hochma<\/em>.<\/p>\n\n\n\n

At that time  Bina<\/em> is suitable to remain there in  Hochma <\/em>as in the beginning.<\/strong><\/p>\n\n\n\n

After the Panim<\/em> returned to its place in the Hochma<\/em>, the HB<\/em> immediately return to one degree. At that time Bina<\/em> is in Kli <\/em>de <\/em>Hochma<\/em>.<\/p>\n\n\n\n

However, it does not remain so here since Hochma <\/em>turned her Panim<\/em> down and her Achoraim <\/em>up. She returned the ZON <\/em>de <\/em>Bina<\/em> to Kli <\/em>de <\/em>Bina<\/em> and they were divided into two Partzufim<\/em> once more, and examine it carefully.<\/p>\n\n\n\n

First, when Kli <\/em>de <\/em>Hochma <\/em>received her Orot <\/em>ZON<\/em> and the Panim<\/em> of Hochma <\/em>returned to its place as in the beginning, it is certain that Bina<\/em> and Hochma<\/em> joined and became one Kli<\/em>. It is so for the same reason mentioned above regarding the birth of Gadlut <\/em>Hesed<\/em>.<\/p>\n\n\n\n

Here too when the Hesed<\/em> is in Kli <\/em>de <\/em>Bina<\/em>, joined with Kli <\/em>de <\/em>Hochma<\/em>, he receives He\u2019arat <\/em>Hochma <\/em>as in the beginning. Thus you find once more that Hesed<\/em> has grown and does not need its Ima<\/em>.<\/p>\n\n\n\n

Yet, it is still impossible for it to descend from itself to its Kli<\/em>, except through the influence of Bina<\/em>. Hence, Hochma <\/em>had to return ZON <\/em>de <\/em>Bina<\/em> to Kli <\/em>de <\/em>Bina<\/em>, as then Bina<\/em> returns her Panim<\/em> downward too and returns the Ohr <\/em>Hesed<\/em> to its place, to its Kli<\/em>.<\/p>\n\n\n\n

But because of the  Ohr <\/em>Hesed<\/em> in her place she comes down with him.<\/strong><\/p>\n\n\n\n

In other words, had Bina<\/em> remained connected to Kli <\/em>de <\/em>Hochma<\/em>, Hesed<\/em> would have remained in her place and would not have descended to his Kli <\/em>de <\/em>Hesed<\/em>.<\/p>\n\n\n\n

\u201cBecause He delighteth in mercy.\u201d<\/strong><\/p>\n\n\n\n

This is the whole property of Bina<\/em>; she craves Hassadim <\/em>more than the Ohr <\/em>Hochma<\/em>. This is the cause of the Hizdakchut of <\/em>Aviut <\/em>de <\/em>Behina Gimel <\/em>de <\/em>Zachar de <\/em>Hochma<\/em> to Behina <\/em>Bet<\/em> and afterwards the Behina Bet <\/em>de <\/em>Bina<\/em> to Behina <\/em>Aleph<\/em>, whose Ohr<\/em> is Ohr <\/em>Hassadim<\/em>.<\/p>\n\n\n\n

At that time she is Panim<\/em>be <\/em>Panim<\/em> with the Kli <\/em>de <\/em>Hesed<\/em> and then gives the Ohr <\/em>Hesed<\/em> back to Kli <\/em>de <\/em>Hesed<\/em>. It is written, \u201cWhen  Bina <\/em>descends in her place,  Hesed <\/em>does not need her and he descends to his place.<\/strong>\u201d This is so because after he had already received He\u2019arat <\/em>Hochma <\/em>from the time the Kli <\/em>de <\/em>Bina<\/em> and Kli <\/em>de <\/em>Hochma <\/em>were connected, he no longer needs the sucking of the Kli <\/em>de <\/em>Bina<\/em>, hence he descends to his place.<\/p>\n\n\n\n

Lo <\/em>Matei<\/em> in  Gevura<\/em>. At that time  Kli<\/em> of  Gevura <\/em>turns her  Panim<\/em> downward.<\/strong><\/p>\n\n\n\n

The entire division of Gevura <\/em>from Hesed<\/em> was because of the two distances, meaning because of the return of ZON <\/em>de <\/em>Keter<\/em> to their place when their Achoraim <\/em>detained the Ohr <\/em>Hochma <\/em>from the Kli <\/em>de <\/em>Hochma<\/em>. At that time the He\u2019arat <\/em>Hochma <\/em>stopped from Hesed<\/em>, hence he turned his Panim<\/em> downward and gave Behinat <\/em>VAK<\/em> to the Gevura<\/em>.<\/p>\n\n\n\n

Thus, now that Hesed<\/em> attained his GAR<\/em> once more, it is natural that Behinat <\/em>Ohr <\/em>Gevura <\/em>that departed from the GAR<\/em> returned to Kli <\/em>de <\/em>Hesed<\/em> once more as in the beginning before they separated.<\/p>\n\n\n\n

See and understand that it is completely similar to the comportment of the Kelim <\/em>de <\/em>Hochma <\/em>and Bina<\/em>. The division of the Orot <\/em>de <\/em>ZON <\/em>de <\/em>Hochma <\/em>and ZON <\/em>de <\/em>Bina<\/em> was made because of the inversion of the Achoraim <\/em>de <\/em>Kli <\/em>de <\/em>Hochma<\/em>. This means that Hochma <\/em>abandoned the dispensing of her GAR<\/em> and gave only VAK<\/em>, which are Behinat <\/em>ZON <\/em>de <\/em>Kli <\/em>de <\/em>Bina<\/em>.<\/p>\n\n\n\n

Similarly, the Orot <\/em>de <\/em>Hesed<\/em> and Gevura <\/em>were divided by the inversion of the Panim <\/em>de <\/em>Kli <\/em>de <\/em>Hesed<\/em>. After the He\u2019arat <\/em>GAR<\/em> was deprived of him because of the two distances, he turned his Panim<\/em> and dispensed VAK<\/em> without GAR<\/em>, which is the Ohr<\/em> of Gevura<\/em>.<\/p>\n\n\n\n

After it is Lo <\/em>Matei<\/em> in Keter<\/em> and his force of Achor<\/em> was cancelled and he returned the Ohr <\/em>Hochma <\/em>to Kli <\/em>de <\/em>Hochma<\/em>, the Panim<\/em> of Hochma <\/em>returned to its place as in the beginning. Thus, the Orot <\/em>de <\/em>ZON <\/em>de <\/em>Hochma<\/em> and ZON <\/em>de <\/em>Bina<\/em> reunited into a single Partzuf<\/em>.<\/p>\n\n\n\n

Similarly here, after the Hesed<\/em> acquired He\u2019arat <\/em>Hochma<\/em> when he was in Kli <\/em>de <\/em>Bina<\/em> at the time she was joined with Hochma<\/em>, he returned with the Gadlut <\/em>to his place. At that time his Panim<\/em> returned as in the beginning, and thus the Orot<\/em> of Hesed<\/em> and Gevura <\/em>unite into one Ohr<\/em>.<\/p>\n\n\n\n

All this is because the Ohr<\/em> is only divided into GAR<\/em> and VAK<\/em> because some element compels it to. Consequently, as soon as that element is cancelled they return to a single Ohr<\/em> as in the beginning.<\/p>\n\n\n\n

He writes, \u201cLo Matei <\/em>in  Gevura<\/em>. At that time  Kli<\/em> of  Gevura <\/em>turns her  Panim<\/em> downward and gives the five  Orot<\/em> below in  Tifferet<\/em>. This is called  Matei <\/em>in  Tifferet<\/em>.<\/strong>\u201d This is because when the Ohr <\/em>Gevura <\/em>joins the Ohr <\/em>Hesed<\/em> into one, that connection operates on their Kelim<\/em> as well.<\/p>\n\n\n\n

Since the Kli <\/em>de <\/em>Gevura <\/em>joined with the Kli <\/em>de <\/em>Hesed<\/em>, by that she returned her Panim<\/em> below, since she cancelled her Panim<\/em> that detained the dispensing of GAR<\/em> and returned her Panim<\/em> upwards. In other words, she turned to dispense He\u2019arat <\/em>GAR<\/em> like the Kli <\/em>de <\/em>Hesed<\/em>.<\/p>\n\n\n\n

At that time she dispensed her remains, ascribed to Tifferet<\/em>, to the Kli <\/em>de <\/em>Tifferet<\/em> and Tifferet <\/em>receives He\u2019arat <\/em>GAR<\/em> as well. This is the meaning of Tifferet <\/em>being called Vav<\/em>\u05d5<\/strong> with a Rosh<\/em>. It is the same He\u2019arat <\/em>GAR<\/em> that it receives through the dispensing of the Ohr <\/em>Gevura <\/em>when Gevura <\/em>is connected into one with the Ohr <\/em>Hesed<\/em>.<\/p>\n\n\n\n

Now you can understand what is brought in several places that Tifferet<\/em> is merged of Hesed<\/em> and Gevura together. It means that it receives the remains of the Ohr <\/em>Gevura <\/em>from the time it is connected into one with the Ohr <\/em>Hesed<\/em>.<\/p>\n\n\n\n

Now we understand Sefirat <\/em>Tifferet <\/em>de <\/em>ZA<\/em> from its origin. Its Kli<\/em> is Behinat <\/em>Bina <\/em>de <\/em>VAK<\/em> because the HGT<\/em> are the KHB<\/em> of the VAK<\/em>. However, it is regarded as merely Behinat <\/em>Sefirat <\/em>Daat <\/em>de <\/em>VAK<\/em>.<\/p>\n\n\n\n

This is so because of its Ohr<\/em>, which is Behinat <\/em>Daat<\/em>. However, first we must know what is the Ohr <\/em>Daat<\/em>. After all we only have ten Sefirot KHB <\/em>HGT <\/em>NHYM<\/em>. It is known that it is written in Sefer Yetzira (Book of Creation), \u201cTen and not eleven.\u201d Thus, what is that Ohr <\/em>Daat<\/em>?<\/p>\n\n\n\n

Know, that the source of that Ohr<\/em> is the interchanging of the Orot<\/em> here in Hitpashtut <\/em>Bet<\/em>. Here Ohr <\/em>Hochma <\/em>comes to Kli <\/em>de <\/em>Keter<\/em>, Ohr <\/em>Bina<\/em> to Kli <\/em>de <\/em>Hochma<\/em>, Ohr <\/em>Hesed<\/em> to Kli <\/em>de <\/em>Bina<\/em> and Malchut <\/em>to Kli <\/em>de <\/em>ZA<\/em>, as we learn from the Rav\u2019s words.<\/p>\n\n\n\n

Note, that this Ohr <\/em>Hesed<\/em> that comes to Kli <\/em>de <\/em>Bina<\/em> is the origin of the Ohr <\/em>Daat<\/em>, hence the Rav calls it \u201cBina\u2019s<\/em> son\u201d. Its Behinat <\/em>AVI<\/em> are the Zachar <\/em>and Nekeva <\/em>in Kli <\/em>de <\/em>Bina<\/em>. The Zachar <\/em>is Behinat <\/em>Hochma <\/em>de <\/em>Kli <\/em>de <\/em>Bina<\/em> and the Nekeva <\/em>is Behinat <\/em>Bina <\/em>de <\/em>Kli <\/em>de <\/em>Bina<\/em>. Ohr <\/em>Hesed<\/em> is the Behinat <\/em>Daat<\/em>between this HB<\/em>, which is always called \u201cthe son of HB<\/em>\u201d.<\/p>\n\n\n\n

More precisely, the ZON <\/em>de <\/em>Kli <\/em>de <\/em>Hochma<\/em> are both considered Behinat <\/em>Hochma <\/em>and Behinat <\/em>Abba<\/em>, and the ZON<\/em> in Kli <\/em>de <\/em>Bina<\/em> are both considered Behinat <\/em>Bina<\/em> and Behinat <\/em>Ima<\/em>. The Ohr <\/em>Hesed<\/em> in Kli <\/em>de <\/em>Bina<\/em> is considered Behinat <\/em>Daat<\/em> and Behinat<\/em> son of these AVI<\/em>.<\/p>\n\n\n\n

This clarifies that the Ohr <\/em>Hesed<\/em> was originally emanated from the remains of the Ohr<\/em> of ZON <\/em>de <\/em>Hochma<\/em> after they purified into Behina Aleph<\/em>. It came to Kli <\/em>de <\/em>Bina<\/em>, which is discerned as its Ima<\/em>, and lingered there in the intestine of the Kli <\/em>de <\/em>Bina<\/em> until it acquired He\u2019arat <\/em>Hochma<\/em>, meaning until it grew. At that time it came out to the place of the Kelim <\/em>de <\/em>VAK<\/em>, called \u201cAvirha Olam<\/em>\u201d, and there is nothing more to add here.<\/p>\n\n\n\n

Now we have explained the Ohr <\/em>Daat<\/em> from its Shoresh<\/em>, that it is a son and a progeny that was renewed because of the interchanging of the Orot<\/em> in Hitpashtut <\/em>Bet<\/em>. For that reason it comes and clothes Kli <\/em>de <\/em>Bina<\/em> though it is only Ohr <\/em>ZA<\/em> and Behinat <\/em>VAK<\/em>, having no equivalence with Behinat <\/em>GAR<\/em>.<\/p>\n\n\n\n

This is so because the difference between GAR<\/em> and VAK<\/em> is so far, as between an Ohr<\/em> and its Kli<\/em>. Yet, because of the interchanging of the Orot<\/em> this Ohr <\/em>de <\/em>VAK<\/em> came and clothed the Kli <\/em>de <\/em>GAR<\/em>. This is a very wonderful matter. Examine this for there is no need to elaborate here in what is not necessary for our issue.<\/p>\n\n\n\n

From all that has been explained thus far you can see that these three Sefirot <\/em>HGT <\/em>de <\/em>ZA<\/em> are not considered that essence of ZA<\/em>, but Behinat <\/em>GAR <\/em>KHB<\/em> or HBD <\/em>de <\/em>ZA<\/em>. It has been written above that the five Ktzavot <\/em>HGT <\/em>NH<\/em> are the very five Behinot <\/em>KHB<\/em>, ZA<\/em> and Malchut<\/em>. Yet, when they are Behinat <\/em>Ohr <\/em>Hassadim <\/em>and Ohr <\/em>VAK<\/em>, their names change to HGT <\/em>NH<\/em>.<\/p>\n\n\n\n

Thus, the actual Behinat <\/em>ZA<\/em> begins at the fourth end of the five Hassadim <\/em>Netzah<\/em> since it is opposite the fourth Behina<\/em>, called ZA<\/em>. The Tifferet<\/em>, however, is opposite the third Behina<\/em>, called Bina<\/em>, and remember that.<\/p>\n\n\n\n

Therefore, Orot <\/em>de <\/em>HGT<\/em> are also Behinat <\/em>GAR<\/em>, but begin from Hochma <\/em>for the above reason. The Ohr <\/em>Hesed<\/em> is considered Ohr <\/em>Hochma <\/em>of the VAK<\/em>, Ohr <\/em>Tifferet <\/em>is considered that same Ohr <\/em>Hesed<\/em> from the point of its clothing in Kli <\/em>de <\/em>Bina<\/em>, meaning Behinat <\/em>Ohr <\/em>Daat<\/em> and the son of HB<\/em>.<\/p>\n\n\n\n

This is the actual Behinat <\/em>Ohr <\/em>VAK<\/em>. The Orot <\/em>de <\/em>Hesed<\/em> and Gevura<\/em>, however, are considered Behinat <\/em>He\u2019arot <\/em>Hochma <\/em>and Bina<\/em> that reached that Ohr <\/em>Hesed<\/em> though they are not the Atzmut Ohr <\/em>Hesed<\/em> in its own essence.<\/p>\n\n\n\n

The reason for it is the attitude of the Kelim<\/em>. Hesed<\/em> and Gevura <\/em>are originally in Behinat <\/em>Kelim <\/em>de <\/em>Keter<\/em> and Hochma<\/em>. Since this Ohr <\/em>Hesed<\/em> never clothed in these Kelim<\/em>, it also does not clothe the Kelim <\/em>de <\/em>Hesed<\/em> and Gevura<\/em>.<\/p>\n\n\n\n

However, since it clothed the Kli <\/em>de <\/em>Bina<\/em>, it takes its place in the Kelim <\/em>de <\/em>VAK<\/em> in the Kli <\/em>Tifferet<\/em> in the place of Bina<\/em>. Hence, the Tifferet <\/em>is considered the gist of the Partzuf de <\/em>ZA<\/em>, the Guf <\/em>de <\/em>Ilana<\/em>. The above Atzmut Ohr <\/em>Hesed<\/em> inside it is considered the Shokaim <\/em>de <\/em>Ilana<\/em> (shins of the tree), and all the other Sefirot <\/em>of the ZAT<\/em> are considered the Anafim<\/em> that hang in the Tifferet<\/em>.<\/p>\n\n\n\n

42. After that it is  Matei<\/em> in  Keter<\/em> once more and then  Lo Matei<\/em> in  Hochma<\/em>and  Bina<\/em> since the two rise to  Keter<\/em> together. In that state it is  Lo Matei<\/em> in Hesed<\/em>, as he rises to the place of  Bina<\/em>, as in the beginning because of the two distances between them.<\/strong><\/p>\n\n\n\n

At that time it is  Matei<\/em> in  Gevura<\/em> and then it is  Lo Matei<\/em> in  Tifferet<\/em>, as the Ohr Tifferet<\/em> ascends in  Gevura<\/em> because of the yearning. At that time the Kli Tifferet<\/em> turns his  Panim<\/em> and gives the four  Orot<\/em> in  Netzah<\/em>, and this is called  Matei<\/em> in  Netzah<\/em>.<\/strong><\/p>\n\n\n\n

Ohr Pnimi<\/em><\/p>\n\n\n\n

42. <\/strong>It is <\/strong>Matei <\/em><\/strong>in  Keter<\/em> once more and then <\/strong>Lo <\/em><\/strong>Matei <\/em><\/strong>in <\/strong>Hochma <\/em><\/strong>and <\/strong>Bina <\/em><\/strong>etc<\/strong>.<\/strong><\/p>\n\n\n\n

You already know that the coming of Hesed<\/em> to its Kli<\/em> makes it Matei<\/em> in Keter<\/em> (see Ohr Pnimi <\/em>item 40, par. \u201cYou find\u201d). This is so because there is no giving of Orot<\/em> except Panim <\/em>be <\/em>Panim<\/em>, as the Rav says above.<\/p>\n\n\n\n

Hence, Bina<\/em> must purify from Behina Bet <\/em>to Behina Aleph <\/em>and then the Orot <\/em>de <\/em>HB<\/em> depart to the Keter<\/em> and induce a Zivug <\/em>Elyon<\/em> there on Aviut <\/em>de <\/em>Behina Gimel<\/em>. At that time the Ohr <\/em>Matei<\/em> in Komat <\/em>Hochma <\/em>as in the beginning.<\/p>\n\n\n\n

Then Lo <\/em>Matei<\/em> in HB<\/em> because the Achoraim <\/em>de <\/em>Kli <\/em>de <\/em>Keter<\/em> stop and detain the He\u2019arat <\/em>GAR<\/em>. Because of that Lo <\/em>Matei<\/em> in Hesed<\/em> too since there are two vacant distances without Ohr<\/em>, which are HB<\/em>.<\/p>\n\n\n\n

Since the Ohr<\/em> is Lo <\/em>Matei<\/em> in Hochma<\/em> you find that even the He\u2019arat <\/em>Hochma <\/em>in Hesed<\/em> stops from it and Hesed<\/em> returns to its Katnut<\/em>. In that state it needs its Ima <\/em>Bina<\/em> once more to suck He\u2019arat <\/em>GAR<\/em>from her.<\/p>\n\n\n\n

Thus, Hesed<\/em> ascends to the Bina<\/em> and his Kli<\/em> turns its Panim<\/em> downward and the Ohr <\/em>de <\/em>Gevura<\/em>descends to the Kli <\/em>de <\/em>Gevura<\/em> and is Matei<\/em> in Gevura<\/em>. At that time it is Lo <\/em>Matei<\/em> in Tifferet <\/em>since the Achoraim <\/em>de <\/em>Gevura <\/em>stop and detain the He\u2019arat <\/em>GAR<\/em> of the Ohr <\/em>Tifferet<\/em>.<\/p>\n\n\n\n

For that reason the Ohr <\/em>Tifferet <\/em>rises to Kli <\/em>de <\/em>Gevura<\/em>, as it did not descend from the Gevura <\/em>except by the force of the He\u2019arat <\/em>GAR<\/em> of the dominion of Hesed<\/em> over Gevura<\/em>. Now that the dominion of Gevura <\/em>has come once more, the Gevura <\/em>raises his Ohr<\/em> to her once more, as in the beginning.<\/p>\n\n\n\n

At that time Kli <\/em>de <\/em>Tifferet <\/em>turns its Panim<\/em> downward for it must revoke the influence of its GAR<\/em>, which was its previous Panim<\/em>, and make its Achor<\/em> the Panim<\/em> of bestowal. After that it lowers the remains of the Ohr<\/em> in it to Netzah<\/em> and this is called Matei<\/em> in Netzah<\/em>.<\/p>\n\n\n\n

Now we shall understand Sefirat <\/em>Netzah de <\/em>ZA<\/em> thoroughly. The Kli <\/em>de <\/em>Netzah <\/em>is the Behinat <\/em>ZA<\/em> itself since the Hesed<\/em> of the five Hassadim <\/em>corresponds to Behina Gimel <\/em>of the Keter<\/em> and the Dalet <\/em>Behinot <\/em>de <\/em>Ohr Yashar<\/em>. It is so because the HGT<\/em> are considered KHB <\/em>de <\/em>Hassadim <\/em>and Netzah <\/em>and Hod<\/em> are Behinot <\/em>ZA<\/em> and Malchut de <\/em>Hassadim<\/em>.<\/p>\n\n\n\n

You find that from the perspective of the Ohr <\/em>Sefirat <\/em>Tifferet <\/em>is the gist of the Ohr ZA<\/em>. The Etzem <\/em>Ohr <\/em>Daat<\/em> clothes the Kli <\/em>de <\/em>Tifferet <\/em>and this is because of the interchanging of the Orot<\/em>. Since Ohr Hochma<\/em> clothed in Keter<\/em> and Ohr <\/em>Bina<\/em> in Kli <\/em>de <\/em>Hochma<\/em>, you find that Ohr <\/em>ZA<\/em> clothes in Kli <\/em>de <\/em>Tifferet<\/em>, which is Behinat <\/em>Bina<\/em> of the five Hassadim<\/em>.<\/p>\n\n\n\n

However, from the perspective of the Kelim<\/em>, the Netzah <\/em>is considered the Atzmut <\/em>of ZA<\/em> and the Ohr<\/em>of Netzah <\/em>is the Behinat <\/em>VAK<\/em> that remains in Kli <\/em>de <\/em>Tifferet <\/em>after its Histalkut <\/em>from there to Gevura<\/em>. The difference between it and Sefirat <\/em>Gevura <\/em>is that the Ohr<\/em> of the Gevura <\/em>is evaluated as VAK <\/em>de <\/em>Hochma <\/em>although it is also discerned as VAK<\/em>.<\/p>\n\n\n\n

This is so because it is the remains of Hesed<\/em> from the Behinat <\/em>He\u2019arat <\/em>Hochma <\/em>in it, and is evaluated like the Ohr <\/em>ZON <\/em>de <\/em>Kli <\/em>de <\/em>Bina<\/em>. However, the Ohr <\/em>Netzah <\/em>is Behinat <\/em>VAK <\/em>de <\/em>Ohr <\/em>ZA<\/em> since we learned there that the Ohr<\/em> of Tifferet <\/em>is actually Behinat <\/em>Ohr <\/em>ZA<\/em>.<\/p>\n\n\n\n

We must predominantly discern here that how the Orot<\/em> and the Kelim <\/em>de <\/em>HGT<\/em> here relate to the Orot<\/em>and Kelim <\/em>de <\/em>NHYM<\/em> is the same as how the GAR<\/em> relates to VAK<\/em>. This is because the HGT<\/em> correlate to GAR <\/em>de <\/em>Hey <\/em>Behinot<\/em> and NHYM<\/em> correlate to ZA<\/em> and Malchut de <\/em>Hey <\/em>Behinot<\/em>.<\/p>\n\n\n\n

43. After that it returns to being  Lo Matei<\/em> in  Keter<\/em> and then it is  Matei<\/em> in Hochma<\/em>. It is also  Matei<\/em> in  Bina<\/em> because of the  Hesed<\/em> there \u201cbecause He delighteth in mercy.\u201d<\/strong><\/p>\n\n\n\n

At that time it is also  Matei<\/em> in  Hesed<\/em> for then  Hesed<\/em> descends to his place, and it is then  Lo Matei<\/em> in  Gevura<\/em> because  Gevura<\/em> ascends with the  Hesed.<\/em>At that time it is  Matei<\/em> in  Tifferet<\/em> and  Ohr<\/em> descends in  Tifferet.<\/em><\/strong><\/p>\n\n\n\n

Then it is  Lo Matei<\/em> in  Netzah<\/em> since the  Ohr Netzah<\/em> ascends with the Tifferet<\/em>. At that time it is  Matei<\/em> in  Hod<\/em> since then the  Kli<\/em> of  Netzah<\/em> turns his  Panim<\/em> and gives the three  Orot<\/em> to  Hod<\/em>, at which time the  Hod<\/em> turns his Panim<\/em> to  Yesod<\/em> and shines in him.<\/strong><\/p>\n\n\n\n

Ohr Pnimi<\/em><\/p>\n\n\n\n

43. <\/strong>Lo <\/em><\/strong>Matei <\/em><\/strong>in  Keter<\/em> and then it is <\/strong>Matei <\/em><\/strong>in <\/strong>Hochma<\/em><\/strong>.<\/strong><\/p>\n\n\n\n

This is because the Zachar <\/em>and Nekeva <\/em>de <\/em>Ohr <\/em>Keter<\/em> purified to Behina <\/em>Bet<\/em>. Then their Achoraim <\/em>was cancelled and they dispensed the Ohr <\/em>Bina<\/em> to the Kli<\/em> of Hochma<\/em>, they are Matei<\/em> in Hochma<\/em> and the Panim <\/em>de <\/em>Hochma <\/em>returned to its place as in the beginning.<\/p>\n\n\n\n

It is also  Matei<\/em> in  Bina<\/em> because of the  Hesed<\/em> there.<\/strong><\/p>\n\n\n\n

This means that Hochma <\/em>turned her Panim<\/em> downward, gave the Zachar <\/em>and Nekeva <\/em>of Bina<\/em> to Kli <\/em>de <\/em>Bina<\/em> and is Matei<\/em> in Bina<\/em> too. He explains the reason: \u201cbecause of the  Hesed <\/em>there<\/strong>\u201d so that he may correct the Hesed<\/em> and lower it to his Kli<\/em> (see Ohr Pnimi <\/em>item 41).<\/p>\n\n\n\n

Matei<\/em> in  Hesed<\/em> for then  Hesed<\/em> descends to his place.<\/strong><\/p>\n\n\n\n

Through the Hizdakchut <\/em>Behina Bet <\/em>in Bina<\/em> to Behina <\/em>Aleph<\/em>. This is Behinat <\/em>Ohr<\/em> of the five Hassadim <\/em>that belong to the VAK<\/em>. At that time the Ohr <\/em>Hesed<\/em> descends to its Kli<\/em>, is Matei<\/em> in the Hesed<\/em> and its Panim<\/em> return to its place.<\/p>\n\n\n\n

Lo <\/em>Matei<\/em> in  Gevura <\/em>because  Gevura <\/em>ascends with the  Hesed<\/em>.<\/strong><\/p>\n\n\n\n

The whole Ohr <\/em>Gevura <\/em>is discerned as the Achoraim <\/em>and the VAK<\/em> of the Ohr <\/em>Hesed<\/em>. Since the Panim<\/em>of Hesed<\/em> returned to its place the Achoraim <\/em>that was in Gevura <\/em>was cancelled and incorporated once more in the Panim <\/em>de <\/em>Ohr <\/em>Hesed<\/em>. In that state the Kli <\/em>de <\/em>Gevura <\/em>returns and turns its Panim<\/em>downward, giving the Ohr <\/em>Tifferet <\/em>in He\u2019arat <\/em>GAR<\/em> to the Tifferet<\/em> (see Ohr Pnimi <\/em>item 41).<\/p>\n\n\n\n

Lo <\/em>Matei<\/em> in  Netzah <\/em>since the  Ohr <\/em>Netzah <\/em>ascends with the  Tifferet<\/em>.<\/strong><\/p>\n\n\n\n

This too is for the above reason that Ohr <\/em>Netzah <\/em>is only Behinat <\/em>Achoraim <\/em>and VAK<\/em> of the Ohr <\/em>Tifferet<\/em>. Thus, when the Panim<\/em> of Tifferet <\/em>returned to its place it pulls its VAK<\/em> to it as Hesed<\/em> pulled the Ohr <\/em>Gevura <\/em>and as Hochma <\/em>that pulled ZON <\/em>de <\/em>Bina<\/em> to herself.<\/p>\n\n\n\n

Matei<\/em> in  Hod<\/em> since then the  Kli<\/em> of  Netzah <\/em>turns his  Panim<\/em>.<\/strong><\/p>\n\n\n\n

After the Ohr <\/em>de <\/em>Netzah <\/em>rose to the Panim<\/em> of the Kli <\/em>de <\/em>Tifferet <\/em>it thus turns the Panim<\/em> of its Kli<\/em> to its Achoraim<\/em>. This is because the previous dispensing of GAR<\/em> is detained in it in Behinat <\/em>Achor<\/em>. Now it has become the place of bestowal as the Panim <\/em>de <\/em>Kli<\/em> of the Hesed<\/em> that now controls it. At that time it gives its remains to the Hod<\/em> in dispensing of GAR<\/em>.<\/p>\n\n\n\n

Now we have found the way to understand the Sefira<\/em> of Hod<\/em> of the ZA<\/em> from its origin. Know, that this Sefira<\/em> is the axis that all the corrections depend on and revolve around.<\/p>\n\n\n\n

Its Kli<\/em> is the last fifth Behina<\/em> of the five Behinot <\/em>KHB <\/em>ZA<\/em> and Malchut<\/em>, meaning the original Kli <\/em>Malchut<\/em>. This is because the four previous Hassadim <\/em>correspond to KHB <\/em>ZA<\/em>, and Hesed<\/em> is fifth, meaning the Hod<\/em> which is opposite Malchut<\/em>.<\/p>\n\n\n\n

You already know that all those Kelim <\/em>de <\/em>Hitpashtut <\/em>Bet<\/em> are the Kelim<\/em> of Hitpashtut <\/em>Aleph<\/em> that have been emptied of their Orot<\/em>. It turns out that the Kli <\/em>de <\/em>Hod<\/em> is the Behina Dalet <\/em>de <\/em>Hitpashtut <\/em>Aleph<\/em>that has been emptied of her Ohr<\/em> and did not leave any Reshimo<\/em> after her (see the Rav\u2019s words Part 4, Chap 2 item 6).<\/p>\n\n\n\n

However, the Ohr<\/em> of the Hod<\/em> is not the Ohr <\/em>Malchut<\/em>, but the Ohr <\/em>ZA<\/em>, meaning what reached her from the remains of Netzah <\/em>when he was connected with the<\/p>\n\n\n\n

Ohr <\/em>de <\/em>He\u2019arat <\/em>GAR<\/em> of the Tifferet<\/em>. Moreover, it is the most important Ohr<\/em> among the Sefirot <\/em>of NHYM<\/em>. From the perspective of the Orot<\/em> it is Behinat <\/em>GAR<\/em> of ZA<\/em>, not ZA<\/em> himself.<\/p>\n\n\n\n

Thus, he is more important than Netzah<\/em>, as Netzah <\/em>is from the Behinat <\/em>Achoraim <\/em>and VAK<\/em> of the Ohr <\/em>Tifferet<\/em>, but the Hod<\/em> is called the \u201cfifth Hesed<\/em>\u201d since he is Behinat <\/em>He\u2019arat <\/em>GAR<\/em> that is in NHYM<\/em>. Though it is Behina Dalet<\/em> from the perspective of the Kli<\/em>, being the greater Din<\/em> in the Eser <\/em>Sefirot<\/em>, its gist is of course the Ohr<\/em> in it. This Ohr<\/em> is now very sweetened, meaning from He\u2019arat <\/em>GAR<\/em> in Tifferet<\/em>, and examine carefully.<\/p>\n\n\n\n

Hod<\/em> turns his  Panim<\/em> to  Yesod<\/em> and shines in him.<\/strong><\/p>\n\n\n\n

You already know that all this Ohr<\/em> that extends in Matei ve Lo Matei <\/em>from Bina<\/em> to Hod<\/em> is Ohr <\/em>de <\/em>Hassadim<\/em>. In other words, it is the Behinat <\/em>Koma<\/em> that emerged on the Aviut <\/em>de <\/em>Behina Aleph <\/em>that remained after the Hizdakchut <\/em>of Bina<\/em>.<\/p>\n\n\n\n

The matter of the difference of Matei ve Lo Matei <\/em>is primarily through the changes of He\u2019arat <\/em>GAR<\/em> in Hassadim <\/em>or Hassadim <\/em>without He\u2019arat <\/em>GAR<\/em>. However, there was no difference between them in the stature of the Koma<\/em> since they are all at the level of Behina <\/em>Aleph<\/em>.<\/p>\n\n\n\n

Here Sefirat <\/em>Hod<\/em> turned its Panim<\/em> backward though it had not completed the Hizdakchut <\/em>de <\/em>Behina <\/em>Aleph<\/em>, only cancelled the Behinat <\/em>He\u2019arat <\/em>GAR<\/em> in it, which is the Panim<\/em> and turned the Achor<\/em> into Behinat <\/em>Panim<\/em>. However, here we must know what the Rav has written that the ZON<\/em> in Kli <\/em>de <\/em>Bina<\/em>mated and procreated one Hey<\/em>. The Vav <\/em>\u05d5 <\/strong>inside the Hey <\/em>\u05d4 <\/strong>was given to Kli <\/em>de <\/em>Yesod<\/em> and the Dalet <\/em>\u05d3 <\/strong>on the Vav<\/em> was given to the Kli <\/em>de <\/em>Malchut<\/em>.<\/p>\n\n\n\n

Interpretation: Bina<\/em> turned her Panim<\/em> for the first time and purified from her Aviut <\/em>de <\/em>Behina <\/em>Bet<\/em> into Behina Aleph <\/em>that equalized her Panim<\/em> to the Panim <\/em>de <\/em>Kli <\/em>de <\/em>Hesed<\/em>. At that time she also lowered one Ohr<\/em> that was born by the Zivug<\/em> of the Zachar <\/em>and Nekeva <\/em>in herself.<\/p>\n\n\n\n

This Ohr<\/em> is Behinat <\/em>Nukva<\/em> and is therefore called Hey<\/em>. Thus, Behinat <\/em>Zachar <\/em>and Nekeva <\/em>descended to the Kelim <\/em>de <\/em>VAK<\/em> too, as they descended to the GAR <\/em>de <\/em>Hitpashtut <\/em>Bet<\/em>.<\/p>\n\n\n\n

The Zachar <\/em>is the above Ohr <\/em>Daat<\/em> and the Nekeva <\/em>is that Ohr<\/em> born by the Zivug<\/em> of ZON <\/em>de <\/em>Bina<\/em>, called Hey<\/em>. All these Orot<\/em> that come and are born through a Zivug<\/em>, the Rav names He\u2019arot<\/em> (see item 35).<\/p>\n\n\n\n

He says there that Hochma <\/em>turned her Panim<\/em> and shines for Bina<\/em>. He also says that the Hod<\/em> turned his Panim<\/em> to the Yesod<\/em> and shines in him. Also, he says below that so it was in all the VAK<\/em>, which turn their Panim<\/em> and shine below. All these are Hamshachot<\/em> (pl. for Hamshacha<\/em>) of the Orot<\/em> that come by the Zivug<\/em>, for which he names them He\u2019arot<\/em>.<\/p>\n\n\n\n

It is written, \u201cHod <\/em>turns his  Panim<\/em> to  Yesod <\/em>and shines in him.<\/strong>\u201d It means that there was not a complete Hizdakchut<\/em>, only what is sufficient to illuminate the Hey<\/em> of Bina<\/em> to the Yesod<\/em>. Afterwards, when there was a complete Hizdakchut<\/em>, the Ohr<\/em> that belongs to Yesod<\/em> descended to Yesod<\/em>.<\/p>\n\n\n\n

Yet, this Hey<\/em> that was born from ZON <\/em>de <\/em>Bina<\/em> is the beginning of the association of Midat ha <\/em>Rachamim<\/em> in Din<\/em>, hence it is worthwhile to expand the understanding of it. We have already discussed this Hidush<\/em> that was made in Hitpashtut Bet<\/em> when the Ohr <\/em>ZA<\/em> was emanated and elicited through the Hochma <\/em>and not through Bina<\/em> as it would be in the Eser <\/em>Sefirot de <\/em>Ohr Yashar<\/em> and as it was in Hitpashtut Aleph<\/em>.<\/p>\n\n\n\n

This Hidush<\/em> came here by the inversion of the Orot<\/em>. Besides that there is yet another great Hidush<\/em>here: Ohr <\/em>Malchut <\/em>was emanated by the Bina<\/em> and not by the ZA<\/em>, as in Eser <\/em>Sefirot de <\/em>Ohr Yashar <\/em>and as it was in Hitpashtut Aleph<\/em>.<\/p>\n\n\n\n

The Ohr <\/em>Daat<\/em> was emanated from the Hizdakchut <\/em>of the Zachar <\/em>and Nekeva <\/em>of Kli <\/em>de <\/em>Hochma<\/em>, which is the Ohr <\/em>Zeir Anpin<\/em>. Similarly, Ohr <\/em>Malchut <\/em>emerged by the Hizdakchut <\/em>of the Zachar <\/em>and Nekeva de <\/em>Kli <\/em>de <\/em>Bina<\/em>, namely the Hey<\/em>, which belongs to Malchut<\/em>, as she is Ohr <\/em>Nekeva<\/em>.<\/p>\n\n\n\n

Now you will thoroughly understand the difference between Ohr <\/em>Daat<\/em>, which is Ohr <\/em>ZA<\/em>, and the Ohr<\/em>of the above Hey<\/em>, which is the Ohr <\/em>Malchut<\/em>, meaning according to their emanation. In fact, when they were emanated, both came out in Behinat <\/em>Koma<\/em> of Behina <\/em>Aleph<\/em>.<\/p>\n\n\n\n

This is so because Behina Bet <\/em>de <\/em>ZON<\/em> of the Kli <\/em>de <\/em>Hochma <\/em>purified to Behina <\/em>Aleph<\/em>, which is Ohr <\/em>Hesed<\/em>, (see item 37), called Ohr <\/em>Daat<\/em> or Ohr <\/em>ZA<\/em>. Similarly, the Behina Bet <\/em>of the Zachar <\/em>and Nekeva <\/em>de <\/em>Bina<\/em> purified into Behina <\/em>Bet<\/em>, which is the above Ohr <\/em>Hey<\/em>, being the Ohr <\/em>Malchut<\/em>.<\/p>\n\n\n\n

Therefore, you find that the Ohr <\/em>Hesed<\/em>, which is the Ohr <\/em>ZA<\/em>, and the Ohr<\/em> of the Hey<\/em>, which is the Ohr <\/em>Malchut<\/em>, are of equal Koma<\/em>. This is so because both are Behina <\/em>Aleph<\/em>, as both came from the Hizdakchut<\/em> of Behina <\/em>Bet<\/em>.<\/p>\n\n\n\n

Yet, the difference between them is as great as the measure of the difference between ZON <\/em>de <\/em>Hochma <\/em>and ZON <\/em>de <\/em>Bina<\/em>. It has been clarified above that ZON <\/em>de <\/em>Bina<\/em> are considered the Achoraim <\/em>and Behinat <\/em>VAK<\/em> of the ZON <\/em>de <\/em>Hochma<\/em>.<\/p>\n\n\n\n

It is therefore obvious that the consequences that stem from them are also as far as GAR<\/em> is far from VAK<\/em>. The Ohr <\/em>Hesed<\/em> that was emanated by the ZON <\/em>de <\/em>Hochma <\/em>is considered the Behinat <\/em>Panim<\/em> and GAR<\/em> compared to the Ohr <\/em>Hey<\/em>, which is considered the Achoraim <\/em>and VAK<\/em> compared to the Ohr <\/em>Hesed<\/em>, being the Ohr <\/em>ZA<\/em>. It is analogous to the ratio in the progenitors, and examine well.<\/p>\n\n\n\n

Now we can thoroughly understand what the Rav stresses above (item 38), \u201cHowever,  Bina <\/em>did not turn her  Panim<\/em> to shine in  Hesed <\/em>below since there was no power in  Hesed <\/em>and  VAK <\/em>to receive such a great  Ohr Panim be Panim<\/em>, only  Achor be <\/em>Achor<\/em>.<\/strong>\u201d<\/p>\n\n\n\n

In that he refers to the above Ohr <\/em>Hey<\/em>, which he names He\u2019arah<\/em> since it came out through a Zivug<\/em>and in the regular order of Hizdakchut <\/em>and emanation of the Orot<\/em> from one another.<\/p>\n\n\n\n

He stresses in that regard that the Ohr<\/em> of this Hey<\/em> did not come to the VAK<\/em> before the seven Orot<\/em>that come in the regular order of the Hizdakchut<\/em>. It is similar to the Zachar <\/em>of Bina<\/em>, born out of the Zivug <\/em>ZON <\/em>de <\/em>Hochma<\/em>, which comes to Kli <\/em>de <\/em>Bina<\/em> before the Ohr <\/em>Hesed<\/em> comes through the ordinary Hizdakchut<\/em>, as the Rav has written before (item 35).<\/p>\n\n\n\n

The reason is that if the Ohr<\/em> of the Hey<\/em> had come before the Hizdakchut <\/em>to Behina <\/em>Aleph<\/em>, meaning before the time of the descent of Hesed<\/em>, like the Zachar<\/em> of Bina<\/em>, it would have been the Koma<\/em> of the Hey<\/em> that was in Behina <\/em>Bet<\/em>. This is so because the Aviut <\/em>de <\/em>Bina<\/em> had not yet purified to Behina <\/em>Aleph<\/em>, but only when Hesed<\/em> was given to the Kli <\/em>de <\/em>Hesed<\/em>.<\/p>\n\n\n\n

This is what the Rav stresses, \u201csince there was no power in  Hesed <\/em>and  VAK <\/em>to receive such a great  Ohr<\/em><\/strong>.\u201d How is it possible that the Ohr <\/em>Koma<\/em> of Behina <\/em>Bet<\/em> would come and clothe the Kelim <\/em>de <\/em>VAK<\/em>, which are Behina <\/em>Aleph<\/em>?<\/p>\n\n\n\n

Thus, first Bina<\/em> was compelled to purify from Behina Bet <\/em>to Behina <\/em>Aleph<\/em>, at which time the Ohr <\/em>Hey<\/em>purified to the measure of Behina <\/em>Aleph<\/em>. Then both of them came out, meaning the Ohr <\/em>Hesed<\/em> and the Ohr <\/em>Hey<\/em>, and came to Kli <\/em>de <\/em>Hesed<\/em>. This Hey<\/em> then moved from Kli<\/em> to Kli<\/em> until it came to the Kli<\/em> of Yesod<\/em> which is its place.<\/p>\n\n\n\n

Now you can also see what the Rav answers there and says that the Hochma <\/em>could have illuminated to the Bina<\/em> before it purified to Behina <\/em>Aleph<\/em>, before Abba ve Ima <\/em>remain as one and come out as one. He wishes to say that Hochma <\/em>emanated and gave the Zachar de <\/em>Bina<\/em> to the Kli<\/em> of Bina<\/em> before she was purified to Behina <\/em>Aleph<\/em>.<\/p>\n\n\n\n

This is because the Kli<\/em> of Bina<\/em> is indeed a Kli <\/em>de <\/em>Behina Bet <\/em>like the Koma<\/em> of the Ohr <\/em>Hochma<\/em>, hence it does not need to purify and lessen its Koma<\/em> to Behina <\/em>Aleph<\/em>. This is not so with Bina<\/em> to the Kelim <\/em>de <\/em>Hesed<\/em> and the rest of the VAK<\/em>, which are Kelim<\/em> of Behina <\/em>Aleph<\/em>, as how can they receive the Ohr<\/em>of the Hey<\/em> while it has Koma <\/em>de <\/em>Behina <\/em>Bet<\/em>?<\/p>\n\n\n\n

It is written, \u201cat which time the  Hod <\/em>turns his  Panim<\/em> to  Yesod <\/em>and shines in him.<\/strong>\u201d It has been explained that this Hey<\/em> is considered the Ohr <\/em>Achoraim <\/em>and VAK<\/em>.<\/p>\n\n\n\n

Thus, since the Panim<\/em> of the Hod<\/em> is from Behinat <\/em>He\u2019arat <\/em>GAR<\/em>, it therefore cannot dispense the Ohr<\/em> of the Hey<\/em>, which is Behinat <\/em>Ohr <\/em>Achoraim<\/em>, unless through turning the Panim<\/em> downward and the Achoraim <\/em>upward. In other words, her Achor<\/em>, which dispenses VAK<\/em> and prevents GAR<\/em> will not become the giver, and will then give the above Ohr <\/em>Hey<\/em> to Yesod<\/em>.<\/p>\n\n\n\n

44. It is the same matter in all the  VAK<\/em> since when the  Orot<\/em> are given in them they turn their  Panim<\/em> and shine below. This is because it is precisely  Bina<\/em> who did not turn her Panim<\/em> to  Hesed<\/em> since there is no power in  Hesed<\/em> to receive the  Ohr Bina<\/em>. The  VAK<\/em>, however, have the ability in themselves to receive  Ohr<\/em> from one another since all the  VAK<\/em>are equal. <\/strong><\/p>\n\n\n\n

Ohr Pnimi<\/em><\/p>\n\n\n\n

44. <\/strong>It is the same matter in all the <\/strong>VAK <\/em><\/strong>since when the  Orot<\/em> are given in them they turn their <\/strong>Panim <\/em><\/strong>and shine below.<\/strong><\/p>\n\n\n\n

As it has been written above, this Hey<\/em> emerged by the Zivug<\/em> from the Zachar <\/em>and Nekeva <\/em>de <\/em>Kli <\/em>de <\/em>Bina<\/em>, when Bina<\/em> purified from Behina Bet <\/em>to Behina <\/em>Aleph<\/em>, to give the Ohr <\/em>Hesed<\/em> in Kli <\/em>de <\/em>Hesed<\/em>. At that time the Ohr<\/em> of this Hey<\/em> emerged with it too, Hesed<\/em> gave to Gevura <\/em>etc. until she reached Kli <\/em>de <\/em>Hod<\/em> and Hod<\/em> gave to Yesod<\/em>.<\/p>\n\n\n\n

It is written, \u201cIt is the same matter in all the  VAK <\/em>since when the  Orot<\/em> are given in them they turn their  Panim<\/em> and shine below.<\/strong>\u201d In other words, that same Ohr<\/em> of the Hey<\/em> that came out by a Zivug<\/em>, whose dispensing is always referred to by the Rav as He\u2019arah<\/em>.<\/p>\n\n\n\n

45. After that it returned to being  Matei<\/em> in  Keter<\/em> and then  Lo Matei<\/em> in Hochma<\/em> and  Bina<\/em> since they both rise there. It is also  Lo Matei<\/em> in  Hesed<\/em>because it rose to  Bina<\/em> and it is  Matei<\/em> in  Gevura<\/em>.<\/strong><\/p>\n\n\n\n

At that time it is  Lo Matei<\/em> in  Tifferet<\/em> and then it is  Matei<\/em> in  Netzah<\/em> and  Lo Matei<\/em> in  Hod<\/em>. In that state the  Hod<\/em> turns its  Panim<\/em> and gives the two  Orot<\/em>to  Yesod<\/em>, then it is  Matei<\/em> in  Yesod<\/em>. Then the  Yesod<\/em> turns its  Panim<\/em> and shines to  Malchut<\/em>, etc. in all the  VAK<\/em>.<\/strong><\/p>\n\n\n\n

Ohr Pnimi<\/em><\/p>\n\n\n\n

45. <\/strong>Returned to being <\/strong>Matei <\/em><\/strong>in  Keter<\/em> etc. and <\/strong>Lo <\/em><\/strong>Matei <\/em><\/strong>in <\/strong>Hod<\/em><\/strong>.<\/strong><\/p>\n\n\n\n

It has already been repeatedly explained above that the dispensing of Bina<\/em> to the Kli <\/em>de <\/em>VAK<\/em> causes Matei<\/em> in Keter<\/em>. In that state the Achor<\/em> of Kli <\/em>de <\/em>Keter<\/em> dominate, preventing any He\u2019arat <\/em>GAR<\/em> in the Partzuf<\/em>, even in the Kli <\/em>de <\/em>Hochma<\/em>, much less in the Kelim<\/em> below that receive from the Kli<\/em> of Hochma<\/em>. Hence, the He\u2019arat <\/em>GAR<\/em> departs from the Kli <\/em>de <\/em>Hod<\/em> and the Kli<\/em> turns its Panim<\/em> down, giving the rest to Yesod<\/em>.<\/p>\n\n\n\n

However, regarding their turning of the Panim<\/em> of the Kli <\/em>de <\/em>Hod<\/em>, there is also a matter of the Hizdakchut <\/em>of the Aviut <\/em>de <\/em>Behina <\/em>Aleph<\/em> to Behinat <\/em>Keter<\/em>. The Ohr<\/em> that comes out has but Komat <\/em>Malchut<\/em>, as the Rav has written above that Komat <\/em>Malchut <\/em>clothed the Kli <\/em>de <\/em>Yesod<\/em>.<\/p>\n\n\n\n

In this manner, there were two Behinot<\/em> regarding the turning of the Panim <\/em>de <\/em>Hod<\/em>, both the matter of the administering of the Achoraim <\/em>instead of the Panim<\/em> as before, and the matter of the Hizdakchut <\/em>of the Aviut <\/em>de <\/em>Behina Aleph<\/em>. The latter dominated all five Ktzavot<\/em>, Hesed<\/em> through Hod<\/em>, and now Hod<\/em>has purified from its Behina Aleph<\/em> and gave only Komat <\/em>Malchut <\/em>to the Kli <\/em>de <\/em>Yesod<\/em>. The reason for it is that there is no more than five Ktzavot <\/em>in the Koma <\/em>de <\/em>Behina Aleph<\/em>.<\/p>\n\n\n\n

Now Sefirat <\/em>Yesod <\/em>de <\/em>ZA<\/em> has been clarified for us. Its Kli<\/em> is from Behinat <\/em>Malchut<\/em> since the Kli <\/em>de <\/em>Hod<\/em>of the ZA<\/em> is also a Kli<\/em> of Malchut<\/em>, and all the more so the Kli<\/em> that follows it.<\/p>\n\n\n\n

Thus, all of these three Kelim <\/em>Hod<\/em>, Yesod<\/em> and Malchut <\/em>are a mere Hitpashtut<\/em> of Kli <\/em>Malchut<\/em>. They expand primarily because of that above-mentioned Hey<\/em> that descended from the Zivug <\/em>ZON <\/em>de <\/em>Bina<\/em>, but also because of the Ohr <\/em>Achoraim <\/em>that remained from the Kli <\/em>de <\/em>Hod<\/em> after it turned her Panim<\/em>because of the dominion of the Achor <\/em>de <\/em>Keter<\/em>. It is so because these two Orot<\/em> are specific to the Kli <\/em>de <\/em>Yesod<\/em>.<\/p>\n\n\n\n

Thus, the Kli <\/em>de <\/em>Yesod<\/em> is discerned as Kli <\/em>Malchut <\/em>and the Ohr<\/em> in it is combined of Din<\/em> and Rachamim<\/em>. This is because the Ohr<\/em> of the Achoraim <\/em>that remains of Sefirat <\/em>Hod<\/em> after she had turned her Panim<\/em> is discerned as the hardest Din<\/em> in all five Ktzavot de <\/em>ZA<\/em>.<\/p>\n\n\n\n

This is so because it is the Kli <\/em>de <\/em>Behina Dalet <\/em>from the time of Hitpashtut Aleph<\/em>. However, when He\u2019arat <\/em>GAR<\/em> of Tifferet<\/em> it was to the contrary, considered Hesed <\/em>reached it.<\/p>\n\n\n\n

This is so because the He\u2019arat <\/em>GAR<\/em> turns everything to Hesed<\/em>. Yet, when the He\u2019arat <\/em>GAR<\/em> is absent, only the Midat <\/em>Din<\/em> remains in it, and that Midat <\/em>Din<\/em> came down to the Kli<\/em> of Yesod<\/em>.<\/p>\n\n\n\n

You must know that that was a Hidush<\/em> in the Partzuf<\/em>. Until now none of Midat <\/em>ha <\/em>Din<\/em> appeared in the Partzuf <\/em>in all five Ktzavot<\/em>. On the contrary, the Ohr <\/em>de <\/em>Hassadim <\/em>of the Koma <\/em>de <\/em>Behina Aleph <\/em>dominated the entire Partzuf<\/em> though once in He\u2019arat <\/em>GAR<\/em> and once without He\u2019arat <\/em>GAR<\/em>.<\/p>\n\n\n\n

Now, however, Komat <\/em>Ohr <\/em>Hassadim<\/em> has already purified from Sefirat <\/em>Hod<\/em> and there is only Komat <\/em>Malchut <\/em>there. Since the He\u2019arat <\/em>GAR <\/em>disappeared from the Partzuf<\/em>, there appeared the entire Din<\/em>force in Kli <\/em>de <\/em>Hod<\/em> and that residue descended to Kli <\/em>de <\/em>Yesod<\/em>. Thus you find that this Din<\/em> force is a Hidush<\/em> that has now appeared in the Kli <\/em>de <\/em>Yesod<\/em>.<\/p>\n\n\n\n

Thus, now all five Ktzavot <\/em>are considered Behinat <\/em>Hey <\/em>Gevurot<\/em> because of the Hidush Tzura <\/em>that they have acquired in the Kli <\/em>de <\/em>Yesod<\/em>. Hence, now there are two Behinot<\/em>: Hey <\/em>Hassadim <\/em>in the Hey <\/em>Ktzavot<\/em> from Hesed<\/em> to Hod<\/em>, and the second is since they are five Gevurot<\/em>, meaning in the Kli <\/em>de <\/em>Yesod<\/em>.<\/p>\n\n\n\n

However, there is yet another Ohr<\/em> of the Hey<\/em> in the Kli <\/em>de <\/em>Yesod<\/em>, meaning what reached it from the Zivug <\/em>ZON <\/em>de <\/em>Bina<\/em>. It is a very big Ohr<\/em> since from the Shoresh <\/em>of its emanation, it is Behina <\/em>Bet<\/em>, since it comes from the Zivug <\/em>de <\/em>ZON<\/em> of Behina <\/em>Bet<\/em>.<\/p>\n\n\n\n

Afterwards, when it descended along with the Ohr <\/em>Hesed<\/em> to the Kelim <\/em>de <\/em>VAK<\/em>, it was lessened to Komat <\/em>Malchut <\/em>once more. However, since it is from Zivug <\/em>de <\/em>Behina <\/em>Bet<\/em>, it is considered Ohr <\/em>Hesed<\/em>, but on a low Koma<\/em>.<\/p>\n\n\n\n

Thus, from her perspective the Hey <\/em>Ktzavot <\/em>are regarded as Hey <\/em>Hassadim <\/em>once more, sweetening the above Hey <\/em>Gevurot<\/em> that descended to the Kli <\/em>de <\/em>Yesod<\/em> from the residue of the Ohr <\/em>Hod<\/em>. Thus we have thoroughly learned that the Ohr <\/em>Yesod<\/em> is a combined Ohr<\/em> of Hesed<\/em> and Din<\/em>, called Hey <\/em>Hassadim <\/em>and Hey <\/em>Gevurot<\/em>.<\/p>\n\n\n\n

The Hey <\/em>Gevurot<\/em> are from the remains of the Ohr <\/em>VAK<\/em>, and the Hey <\/em>Hassadim <\/em>are from the residue of the Zachar <\/em>and the Nekeva <\/em>de <\/em>Kli <\/em>de <\/em>Bina<\/em>. They mix and join together in the Kli<\/em> of Yesod<\/em>. Bear in mind that all this is done here during, and because of the dominion of the Achor <\/em>de <\/em>Kli <\/em>de <\/em>Keter<\/em>.<\/p>\n\n\n\n

46. Afterwards it returned to being  Lo Matei<\/em> in  Keter<\/em> and then it is  Matei<\/em> in HB<\/em> and  Hesed<\/em> and then it is  Lo Matei<\/em> in  Gevura<\/em>,  Matei<\/em> in  Tifferet<\/em> and  Lo Matei<\/em> in  Netzah<\/em>,  Matei<\/em> in  Hod<\/em> and  Lo Matei<\/em> in  Yesod<\/em>, as it ascended in Hod<\/em>.<\/strong><\/p>\n\n\n\n

At that time it turns its  Panim<\/em> and gives  Ohr<\/em> to  Malchut<\/em> below in her place, and then it is  Matei<\/em> in  Malchut<\/em>. Now the first  Behinot<\/em> are complete, which is the reality of the  Hitpashtut.<\/em> Thus, all ten  Orot<\/em> reached the  Malchut<\/em>.<\/strong><\/p>\n\n\n\n

Ohr Pnimi<\/em><\/p>\n\n\n\n

46. <\/strong>Lo <\/em><\/strong>Matei <\/em><\/strong>in  Keter<\/em> etc. <\/strong>Matei <\/em><\/strong>in <\/strong>Hod <\/em><\/strong>and <\/strong>Lo <\/em><\/strong>Matei <\/em><\/strong>in <\/strong>Yesod<\/em><\/strong>, as<\/strong>it ascended in <\/strong>Hod<\/em><\/strong>. <\/strong>At that time it turns its  Panim<\/em> and gives  Ohr<\/em> to <\/strong>Malchut <\/em><\/strong>below in her place, and then it is <\/strong>Matei <\/em><\/strong>in <\/strong>Malchut<\/em><\/strong>.<\/strong><\/p>\n\n\n\n

The matter of Lo <\/em>Matei<\/em> in Keter<\/em> has already been explained, being because of the regular Hizdakchut <\/em>through the Bitush <\/em>de <\/em>Ohr Makif <\/em>and Ohr <\/em>Pnimi<\/em>, at which time the Behina Gimel <\/em>in the Kli<\/em> purified into Behina <\/em>Bet<\/em>. The Ohr<\/em> that elicits in that Zivug<\/em> is Komat <\/em>Bina<\/em> and that remains gave the Keter<\/em> to the Kli <\/em>de <\/em>Hochma<\/em>.<\/p>\n\n\n\n

Since the He\u2019arat <\/em>GAR<\/em> returned to the Partzuf<\/em>, all the Behinot <\/em>Panim<\/em> and Hochma<\/em>, Bina<\/em>, and Hesed<\/em>, Tifferet <\/em>and Hod<\/em>, returned to their original place. Then the Ohr <\/em>Yesod<\/em> rises and joins the He\u2019arat <\/em>Panim <\/em>de <\/em>GAR<\/em> of the Hod<\/em> for the above reason.<\/p>\n\n\n\n

At that time the Kli <\/em>de <\/em>Yesod<\/em> turns its Panim<\/em> downward, meaning it administers Behinat <\/em>He\u2019arat <\/em>GAR<\/em>, relating to the dominion of the Kli <\/em>de <\/em>Hod<\/em> on it. However, it is not from Behina <\/em>Aleph<\/em> but only from Komat <\/em>Ohr <\/em>Malchut<\/em>, as the Ohr<\/em> that remains in the Kli <\/em>de <\/em>Yesod<\/em> is only Komat <\/em>Malchut<\/em>, and then it is Matei<\/em> in Malchut<\/em>.<\/p>\n\n\n\n

However, here we must know what is the Ohr<\/em> of Yesod<\/em> that rose to Hod<\/em> and what is its residue, which it gave to the Kli <\/em>de <\/em>Malchut<\/em>. We thoroughly know the origin of the above Hey<\/em> that descended to Kli <\/em>de <\/em>Yesod<\/em>.<\/p>\n\n\n\n

You already know that this Hey<\/em> is a result of the Zivug <\/em>ZON<\/em> in Kli <\/em>de <\/em>Bina<\/em>. We must also discern a shape of Dalet <\/em>\u05d3 <\/strong>over Vav <\/em>\u05d5 <\/strong>in this Hey <\/em>\u05d4<\/strong>.<\/em><\/p>\n\n\n\n

This Vav<\/em> in the Pnimiut <\/em>of the Partzuf <\/em>has no Rosh<\/em> and there is a significant indication here since this Hey<\/em> consists of the Zachar <\/em>and Nekeva <\/em>in Bina<\/em>. Hence, the Behinat <\/em>Nekeva <\/em>in the Hey<\/em> is the Dalet<\/em>and the Behinat <\/em>Zachar <\/em>in the Hey<\/em> is the Vav<\/em> without the Rosh<\/em> inside it.<\/p>\n\n\n\n

The meaning of the words is that the matter of the cessation of the left leg in the Hey<\/em> implies the cessation of the GAR<\/em> from the VAK<\/em> that had been prepared and made inside the Kli <\/em>de <\/em>Bina<\/em>. There is a great Hidush<\/em> to discern: the Nekeva<\/em> is more important than her Zachar <\/em>since the Zachar <\/em>is resultant from the Zivug <\/em>Zachar <\/em>and Nekeva <\/em>de <\/em>Kli <\/em>de <\/em>Hochma <\/em>when the Zachar<\/em> is in Behinat <\/em>Harkanat Rosh<\/em> (see the Rav\u2019s words item 35).<\/p>\n\n\n\n

The Hochma <\/em>turned her Panim<\/em> and shines to Bina <\/em>Panim <\/em>be <\/em>Panim<\/em>, only He\u2019arah<\/em>. It means that the Zachar <\/em>in Kli <\/em>de <\/em>Hochma<\/em>, which is Behina Gimel<\/em>, turned its Panim<\/em> and purified into Behina Bet <\/em>like the Nukva<\/em> of Kli <\/em>de <\/em>Hochma<\/em>.<\/p>\n\n\n\n

You find that the Zachar <\/em>lowered its Rosh<\/em> since the GAR <\/em>de <\/em>Hochma <\/em>is called Rosh<\/em>. Now, after it departed from the Aviut <\/em>de <\/em>Behina Gimel<\/em>, the entire Ohr <\/em>Hochma <\/em>disappeared from it, and it equalizes with Komat <\/em>Bina<\/em> of its Nekeva<\/em>. At that time they mated and procreated the above Zachar <\/em>of Kli <\/em>de <\/em>Bina<\/em>.<\/p>\n\n\n\n

It is known that any offspring and resultant is considered VAK<\/em> of its Maatzil<\/em>, meaning the Zachar <\/em>and Nekeva de <\/em>Hochma <\/em>that gave birth to it. When they procreated it they both had only Komat <\/em>Bina<\/em>, hence their offspring is merely VAK<\/em> of that Koma<\/em>.<\/p>\n\n\n\n

However, the Nekeva <\/em>of the Kli <\/em>de <\/em>Bina<\/em> is discerned as the Reshimo<\/em> of Bina<\/em> that remained in that Kli<\/em>from the time of Hitpashtut Aleph<\/em> that the Ohr <\/em>Bina<\/em> of Hitpashtut Aleph<\/em> left there when departing from there. That Ohr <\/em>Bina<\/em> had Komat <\/em>Keter<\/em> there since all Eser <\/em>Sefirot <\/em>de <\/em>Hitpashtut Aleph<\/em> had Komat <\/em>Keter<\/em>.<\/p>\n\n\n\n

Thus, you see the great importance of this Reshimo<\/em> that remained in Kli <\/em>de <\/em>Bina<\/em>. However, it became a Nukva<\/em> to the Zachar de <\/em>Keter <\/em>de <\/em>Kli <\/em>de <\/em>Bina<\/em>, which lacks even the GAR <\/em>de <\/em>Bina<\/em>.<\/p>\n\n\n\n

That was so because this Reshimo<\/em> has a very small Ohr<\/em>, as all her Ohr<\/em> has already departed. She is but a Reshimo<\/em>, meaning a very small Ohr<\/em> that must remain after every Ohr<\/em> when it leaves its place. Hence, since the Reshimo<\/em> has no Ohr<\/em>, she became a Behinat <\/em>Nekeva <\/em>to the above Ohr Zachar<\/em>, which is much lower than her, so as to receive Ohr<\/em> from it, and examine that.<\/p>\n\n\n\n

Now you will thoroughly understand the meaning of this above Hey<\/em> that was emanated from those Zachar <\/em>and Nekeva<\/em>. The truncated Vav<\/em> without the Rosh<\/em> that stands inside that Hey<\/em> is the Behinat <\/em>Zachar <\/em>in that resultant. This is because it is Behinat <\/em>VAK <\/em>de <\/em>Komat <\/em>Bina<\/em> without the Behinat <\/em>Rosh <\/em>de <\/em>Komat <\/em>Bina<\/em>.<\/p>\n\n\n\n

The Dalet<\/em> that surrounds that truncated Vav<\/em> in the Hey<\/em> is the Behinat <\/em>Nekeva <\/em>in this resultant. It is regarded as the Rosh<\/em> over the truncated Vav<\/em> since it is completely Behinat <\/em>GAR<\/em>.<\/p>\n\n\n\n

Yet, it lacks the Ohr<\/em>, which the truncated Vav<\/em> has, whose entire Ohr<\/em> is only what she receives from that truncated Vav<\/em>. Hence, it is called Dalet<\/em>, indicating that she is poor and devoid of Shefa<\/em> from her own Behina<\/em> and must receive from her Zachar<\/em>.<\/p>\n\n\n\n

That cessation that was made in the left leg of the Hey<\/em> indicates that she divided into two separate degrees from one another. This is what has now been made by the ascent of the Ohr <\/em>Yesod<\/em> to Sefirat <\/em>Hod<\/em>.<\/p>\n\n\n\n

You know the two kinds of Orot<\/em> in the Kli <\/em>de <\/em>Yesod<\/em>. The first is the Behinat <\/em>Dinim<\/em> that remained in the Hod<\/em> after the He\u2019arat <\/em>GAR<\/em> disappeared there, and the second is the Ohr<\/em> of the Hey<\/em> that was drawn to it from the ZON<\/em> in Bina<\/em>.<\/p>\n\n\n\n

After the Ohr <\/em>Matei<\/em> in Hod<\/em>, being Behinat <\/em>He\u2019arat <\/em>GAR<\/em> that departed from the Ohr<\/em> of Yesod<\/em> when that Ohr<\/em> is in Hod<\/em>, it causes its residue to descend to Yesod<\/em>. Now you find that when the Ohr<\/em> descended to the Hod<\/em> once more, the residue that descended to Yesod<\/em> has certainly returned to its Shoresh<\/em>, to Hod<\/em> since now it has He\u2019arat <\/em>GAR<\/em> there once more.<\/p>\n\n\n\n

That Ohr<\/em> that rose there took the Behinat<\/em> truncated Vav<\/em> inside the Hey<\/em> in the Yesod<\/em> along with it and raised it to the Hod<\/em>. Thus, two Orot<\/em> rose from the Yesod<\/em>. The first is the Ohr<\/em> above Malchut<\/em>, meaning the residue that it took from Hod<\/em> first. The second is the truncated Vav<\/em> inside the Hey<\/em>.<\/p>\n\n\n\n

The reason for it is that although that Vav<\/em> is not at all from Behinat <\/em>Hod<\/em>, it still rose there. This is so because it was first connected to the Ohr<\/em> of Malchut <\/em>in order to sweeten it.<\/p>\n\n\n\n

The Ohr <\/em>Malchut <\/em>is discerned as the Hey <\/em>Gevurot<\/em> and the Hey<\/em> is the Behinat <\/em>Hey <\/em>Hassadim<\/em>, and they were sweetened in one another. That sweetening comes only from the Vav<\/em> inside the Hey<\/em> since it is the entire Ohr<\/em> inside the Hey<\/em> though it certainly took the He\u2019arat <\/em>GAR<\/em> in her from the Dalet<\/em>, meaning only during the Lo Matei<\/em> in Hod<\/em>, and it was in the Yesod<\/em> without He\u2019arat <\/em>GAR<\/em>.<\/p>\n\n\n\n

Now, however, that it is Matei <\/em>He\u2019arat <\/em>GAR<\/em> in Hod<\/em> once more, it no longer needs the He\u2019arat <\/em>GAR<\/em> in the Behina<\/em> of the Dalet<\/em>. Therefore, it only took the Behinat <\/em>Vav<\/em> when it rose up there, not the Behinat <\/em>Dalet<\/em> that surrounds it. You should also know that that Behina<\/em> of Dalet <\/em>that surrounds it came down and clothed the Kli <\/em>Malchut<\/em>.<\/p>\n\n\n\n

Now we can thoroughly understand Sefirat <\/em>Malchut<\/em>. This is because the Kli<\/em> in her is Kli <\/em>Malchut<\/em>, extending from Kli <\/em>de <\/em>Hod<\/em> and the Ohr<\/em> in her is the Behinat <\/em>Dalet <\/em>that surrounds the Vav<\/em> from the Behinat <\/em>Hey<\/em> that extends from ZON <\/em>de <\/em>Bina<\/em>.<\/p>\n\n\n\n

However, the Ohr<\/em> of Malchut<\/em> herself is what clothed here in the Kli<\/em> of Yesod<\/em>. For that reason Malchut <\/em>is called Aspaklaria <\/em>that does not shine, as the Rav says above (Part 4).<\/p>\n\n\n\n

You find that there are four males and four females in this Hitpashtut <\/em>Bet<\/em>. The first two couples are ZON <\/em>de <\/em>Keter<\/em> and ZON <\/em>de <\/em>Hochma<\/em>. The males in them are more important than the females since the Zachar de <\/em>Keter<\/em> is from Behina Dalet <\/em>de <\/em>Hitlabshut <\/em>but the Nekeva <\/em>de <\/em>Keter<\/em> is only from Behina Gimel<\/em>.<\/p>\n\n\n\n

The Zachar de <\/em>Kli <\/em>de <\/em>Hochma <\/em>is from Behina Gimel<\/em>, but the Nekeva <\/em>de <\/em>Kli <\/em>de <\/em>Hochma <\/em>is from Behina <\/em>Bet<\/em>. Thus, the males are greater than the females.<\/p>\n\n\n\n

However, in both, the males and females are found in one Kli<\/em>. They are close since the males are from the Reshimot <\/em>that remained after the Histalkut <\/em>of Hitpashtut <\/em>Aleph<\/em>, hence they are devoid of Ohr<\/em>. The females, however, are from the new, second Hitpashtut <\/em>and are filled with Ohr<\/em>.<\/p>\n\n\n\n

However, in the Zachar <\/em>and Nekeva <\/em>de <\/em>Kli <\/em>de <\/em>Bina<\/em>, the Nekeva <\/em>is greater than the Zachar<\/em>. This is because the Zachar <\/em>is Behinat <\/em>VAK <\/em>de <\/em>Bina<\/em>, hence they are both in one Kli<\/em>, as the Nekeva <\/em>is from the Reshimo<\/em> and lacks Ohr<\/em> and the Zachar <\/em>comes from the Zivug<\/em> of ZON <\/em>de <\/em>Hochma<\/em>, hence it is filled with Ohr<\/em>.<\/p>\n\n\n\n

Also, though the Zachar <\/em>in Kli <\/em>de <\/em>Keter<\/em> is a Reshimo<\/em>, considered devoid of Ohr<\/em>, that absence concerns only its GAR<\/em>. From the perspective of VAK<\/em>, however, it is filled with Ohr<\/em>.<\/p>\n\n\n\n

Yet, there are many discernments in the Zachar <\/em>and Nekeva <\/em>of the VAK<\/em>. The Zachar<\/em>, being the Ohr <\/em>ZA<\/em>, is emanated by the Hochma<\/em>, which is the Ohr <\/em>Hesed<\/em> in the Kli <\/em>de <\/em>Bina<\/em> and then expands to the Kli <\/em>de <\/em>ZA<\/em>. The Nekeva<\/em>, however, is a upshot of Bina<\/em>, meaning the Hey<\/em> that was emanated by the ZON<\/em>of Bina<\/em>.<\/p>\n\n\n\n

We must still discern another Behinat <\/em>Zachar <\/em>and Nekeva <\/em>there, namely the Zachar <\/em>and Nekeva <\/em>in Yesod<\/em> and Malchut<\/em>. There the Zachar <\/em>is smaller than the Nekeva <\/em>since the Zachar <\/em>is the Behinat <\/em>Vav<\/em>without the Rosh<\/em> inside the Hey<\/em> that extends from the Zachar <\/em>of Bina<\/em>, which is Behinat <\/em>VAK<\/em>. Nevertheless, they are not in one Kli<\/em> but the Zachar <\/em>is in the upper Kli<\/em>, which is the Yesod<\/em>, and the Nekeva <\/em>is in the lower Kli<\/em>, being Malchut<\/em>.<\/p>\n\n\n\n

These two above Behinot <\/em>ZON<\/em> inside the seven lower Sefirot <\/em>are sometimes considered one, and sometimes two. This is because in Gadlut<\/em>, the Nekeva <\/em>has all the above Hey<\/em> and all the VAK<\/em> are then considered the Zachar <\/em>of that Hey<\/em>.<\/p>\n\n\n\n

However, in Katnut <\/em>only the Yesod<\/em> is considered Behinat <\/em>Zachar <\/em>and then Malchut <\/em>has only the Dalet <\/em>\u05d3 <\/strong>in the Hey <\/em>\u05d4<\/strong>, as the truncated Vav<\/em>takes the Yesod<\/em>. There are many changes in that too and this is not the place to elaborate.<\/p>\n\n\n\n

We must also note here that there are three divisions in the lower seven, which are Behinat <\/em>Rosh, Toch, <\/em>Sof<\/em>. The first are Hesed<\/em> and Gevura<\/em>, which are Behinat <\/em>Rosh<\/em> of the VAK<\/em>. The second are Tifferet <\/em>and Netzah<\/em>, which are the Behinat <\/em>Toch<\/em> of the VAK<\/em>. The third are Hod<\/em>, Yesod<\/em>, Malchut<\/em>. These are the Behinat <\/em>Sof<\/em> of the VAK<\/em>.<\/p>\n\n\n\n

The matter of Matei ve Lo Matei <\/em>depends only on Keter<\/em> and Hochma<\/em>. This is so because the Achor <\/em>de <\/em>Keter<\/em> denies He\u2019arat <\/em>GAR<\/em> from the entire Partzuf<\/em>, except when Keter\u2019s<\/em> dominion is cancelled, meaning by the Hizdakchut <\/em>of the Aviut<\/em> in the Masach <\/em>in it, which belongs to its Koma<\/em>. At that time the Ohr<\/em> departs from Keter<\/em> and its residue is Matei<\/em> in Hochma<\/em> from which appears He\u2019arat <\/em>GAR<\/em> in the Partzuf<\/em>.<\/p>\n\n\n\n

Hence, if Matei<\/em> in Keter<\/em>, He\u2019arat <\/em>GAR<\/em> is denied even from the Hochma<\/em>. Therefore, at that time the Behinat <\/em>VAK<\/em> of the seven lower Sefirot<\/em> control, namely the VAK <\/em>de <\/em>Rosh<\/em> in them, which is Sefirat <\/em>Gevura<\/em>.<\/p>\n\n\n\n

If Lo <\/em>Matei<\/em> in Keter<\/em>, at which time Matei<\/em> in Hochma<\/em>, then comes the dominion of the He\u2019arat <\/em>GAR<\/em> in the RTS<\/em> of the seven lower Sefirot<\/em>, meaning their Behinat <\/em>He\u2019arat <\/em>GAR <\/em>de <\/em>Rosh<\/em>, which is Hesed<\/em>. Also, their Behinat <\/em>He\u2019arat <\/em>GAR<\/em> of their interior, which is the Tifferet<\/em>, their Behinat <\/em>He\u2019arat <\/em>GAR <\/em>de <\/em>Sof<\/em>, which is Hod<\/em>, from which comes the Behinat <\/em>GAR<\/em> without the VAK<\/em> to the Malchut<\/em>, called Dalet <\/em>\u05d3<\/strong> over the Vav <\/em>\u05d5 <\/strong>in the form of the Ot Hey <\/em>\u05d4.<\/strong><\/p>\n\n\n\n

This Dalet <\/em>means cessation of Ohr<\/em> from the Partzuf<\/em>. Because all the Aviut<\/em> in the Masach <\/em>purified and the Zivug<\/em> stopped, there is no Ohr Hozer <\/em>to clothe the Ohr Yashar <\/em>there any longer, and the Ohr Yashar <\/em>stops too. All the Sefirot <\/em>return to the Maatzil <\/em>through Hitkalelut <\/em>of all the Reshimot <\/em>in them within the Masach<\/em>, as the Masach <\/em>ascends to the Maatzil<\/em>.<\/p>\n\n\n\n

Now the first  Behinot<\/em> are complete, which is the reality of the  Hitpashtut<\/em>.<\/strong><\/p>\n\n\n\n

This refers to Hitpashtut <\/em>Bet<\/em>, called Partzuf <\/em>AB <\/em>de <\/em>AK<\/em>.<\/p>\n\n\n\n

Thus, all ten  Orot<\/em> reached the  Malchut<\/em>.<\/strong><\/p>\n\n\n\n

It means that the Hizdakchut <\/em>reached Komat <\/em>Malchut<\/em>. At that time the Masach <\/em>is clean from any Aviut<\/em> from the Behinat <\/em>Guf<\/em> until its Tzura<\/em> is equal to the Behinat <\/em>Masach <\/em>of Malchut <\/em>of the Rosh<\/em>. It is considered to have risen there and become incorporated in the Zivug <\/em>de <\/em>Lo <\/em>Pasik<\/em> in the Malchut <\/em>of Rosh<\/em>.<\/p>\n\n\n\n

In that state the Reshimot <\/em>of the Sefirot Guf<\/em> contained in it in the full measure of their Aviut<\/em>reawaken, and it thickens once more in the Aviut<\/em> from the Behinat <\/em>Guf<\/em>. Thus its Tzura<\/em> has been differentiated from the Malchut <\/em>in the Rosh<\/em> once more and it is therefore considered to have departed there and become separated. At that time a Zivug <\/em>Elyon<\/em> comes out on it, extending a new Koma<\/em> of Eser <\/em>Sefirot <\/em>to the Guf<\/em>.<\/p>\n\n\n\n

It has been explained there that the last Behina<\/em> does not leave a Reshimo<\/em>. Since here the last Behina<\/em>was Behina Gimel<\/em>, you find that Behina Gimel <\/em>did not leave a Reshimo<\/em>, hence it is not contained in the Masach<\/em>.<\/p>\n\n\n\n

The greatest Reshimo<\/em> in it is Behina <\/em>Bet<\/em>. Hence, when the Masach <\/em>regained the Aviut<\/em> through its Hitkalelut <\/em>in the Zivug<\/em> of Rosh<\/em> it could not thicken more than Behina <\/em>Bet<\/em>. You find that the Koma<\/em> that came out there reached no more than Komat <\/em>Bina<\/em>. This is the second Behina<\/em> of the Hitpashtut <\/em>of the Ohr<\/em> after its second Histalkut<\/em>.<\/p>\n\n\n\n

47. The second  Behina<\/em> is simple since now it returned to being  Matei<\/em> in  Keter<\/em>. At that time it is  Lo Matei<\/em> in  Hochma<\/em>,  Bina<\/em> and  Hesed<\/em>, and  Matei<\/em> in  Gevura<\/em>.  Lo Matei<\/em> in  Tifferet<\/em> and Matei<\/em> in  Netzah<\/em>,  Lo Matei<\/em> in  Hod<\/em> and  Matei<\/em> in  Yesod<\/em>, and  Lo <\/em>Matei<\/em> in  Malchut<\/em>, etc. etc.<\/strong><\/p>\n\n\n\n

Ohr Pnimi<\/em><\/p>\n\n\n\n

47. <\/strong>The second <\/strong>Behina<\/em> is simple since now it returned to being <\/strong>Matei<\/em> in <\/strong>Keter<\/em>.<\/strong><\/p>\n\n\n\n

As has been explained in the previous item, after the second Histalkut <\/em>that was made, the Masach <\/em>with the Reshimot <\/em>contained in it returned to the Masach <\/em>in the Malchut <\/em>of the Rosh<\/em> where a new Zivug<\/em> emerged on that Masach<\/em>. Since all it had is Aviut<\/em> of Behina <\/em>Bet<\/em>, it extended only Komat <\/em>Bina<\/em>. This Komat <\/em>Bina<\/em> expanded once more into the Guf<\/em> to the Kli <\/em>de <\/em>Keter<\/em>, and this is Matei<\/em> in Keter<\/em>, meaning the Ohr <\/em>Bina<\/em> in Kli <\/em>de <\/em>Keter<\/em>.<\/p>\n\n\n\n

Here too the Kelim<\/em> preceded the Orot<\/em> since all those Kelim<\/em> that remained empty after the second Histalkut<\/em> of Partzuf <\/em>AB<\/em> passed to this new Partzuf<\/em>. It is written above regarding AB<\/em> that all the empty Kelim<\/em> that remained after the first Histalkut <\/em>passed to Hitpashtut <\/em>Bet<\/em>, called AB<\/em>, and so it is here. Also, all four Behinot<\/em> of Zachar <\/em>and Nekeva <\/em>that were in Partzuf <\/em>AB<\/em> apply here too, but with a different Koma<\/em> since there is only a small Koma<\/em> here in the Partzuf <\/em>in general.<\/p>\n\n\n\n

Let us explain the four couples of Zachar <\/em>and Nekeva <\/em>in this Partzuf<\/em>. That Koma<\/em> of the Ohr <\/em>Bina<\/em> that descended to the Keter<\/em> is the Behinat <\/em>Nekeva <\/em>of the Kli <\/em>de <\/em>Keter<\/em>.<\/p>\n\n\n\n

The Reshimo<\/em> of Behina Dalet <\/em>de <\/em>Hitlabshut <\/em>was made into the Behinat <\/em>Zachar de <\/em>Kli <\/em>de <\/em>Keter <\/em>de <\/em>AB<\/em>in Partzuf <\/em>AB<\/em> (see Ohr Pnimi <\/em>item 6, and all the Rav\u2019s words there apply here too). Similarly here, the Reshimo<\/em> of Behina Gimel <\/em>from the Behinat <\/em>Hitlabshut <\/em>that remained in Kli <\/em>de <\/em>Keter<\/em> of Partzuf <\/em>AB<\/em> was made here into the Zachar de <\/em>Keter<\/em> of the Partzuf de <\/em>Komat <\/em>Bina<\/em>.<\/p>\n\n\n\n

It receives from the Ohr <\/em>Hochma <\/em>that rose under the Malchut<\/em> of Rosh <\/em>de <\/em>AB<\/em> during the second Histalkut <\/em>and does not return to the Guf<\/em> of Partzuf <\/em>Bina<\/em>. In other words, it is exactly like the Zachar de <\/em>Keter<\/em> of the Partzuf <\/em>AB<\/em>.<\/p>\n\n\n\n

Hence, Keter<\/em> of Partzuf <\/em>Bina<\/em> too denies the He\u2019arat <\/em>GAR<\/em> from the Partzuf <\/em>since the Achoraim <\/em>of the Ohr <\/em>Hochma <\/em>under the Malchut <\/em>de <\/em>Rosh<\/em> is below, meaning it does not expand to the Guf<\/em>.<\/p>\n\n\n\n

It controls the Kli <\/em>de <\/em>Keter<\/em>, which also turns its Achoraim <\/em>below, meaning without expanding to the Guf<\/em>. It controls the Kli <\/em>de <\/em>Keter<\/em>, which also turns its Achoraim <\/em>below and illuminates only He\u2019arat <\/em>VAK<\/em>and denies He\u2019arat <\/em>GAR<\/em> from the Partzuf<\/em>.<\/p>\n\n\n\n

It is written, \u201cMatei<\/em> in  Keter<\/em>. At that time it is  Lo Matei<\/em> in  Hochma<\/em>,  Bina<\/em> and  Hesed<\/em>.<\/strong>\u201d This is because the Achoraim <\/em>of Kli <\/em>Keter<\/em> deny any He\u2019arat <\/em>GAR<\/em> from the Partzuf<\/em>, even from the Kli <\/em>de <\/em>Hochma<\/em>, much less for He\u2019arat <\/em>GAR<\/em> of the Rosh, Toch, Sof <\/em>of the seven lower Sefirot<\/em>.<\/p>\n\n\n\n

It is written, \u201cMatei<\/em> in Gevura.  Lo Matei<\/em> in  Tifferet <\/em>and  Matei<\/em> in  Netzah<\/em>,  Lo Matei<\/em> in  Hod<\/em> and Matei<\/em> in  Yesod<\/em>, and  Lo Matei<\/em> in  Malchut<\/em>.<\/strong>\u201d It means that then the Ohr<\/em> comes to the Kelim <\/em>de <\/em>VAK<\/em>of the Rosh, Toch, Sof <\/em>of the seven lower Sefirot<\/em>, which are Sefirat <\/em>Gevura<\/em>, Sefirat <\/em>Netzah <\/em>and Sefirat <\/em>Yesod<\/em>.<\/p>\n\n\n\n

The Ohr <\/em>Lo <\/em>Matei<\/em> in the Kelim <\/em>de <\/em>GAR<\/em> of the seven lower Sefirot<\/em>, being Hesed<\/em>, Tifferet<\/em>, and Hod<\/em>. This is so because the Achoraim <\/em>de <\/em>Keter<\/em> denies them of He\u2019arat <\/em>GAR<\/em>, as we have explained.<\/p>\n\n\n\n

Etc. etc.<\/strong> When Lo <\/em>Matei<\/em> in Keter<\/em> since the Behina Gimel <\/em>and Behina Bet <\/em>in it purified and the Ohr <\/em>Keter<\/em> returned to its place, Keter\u2019s<\/em> power of dominion has ceased. At that time it residue descends to Hochma <\/em>and the Kelim <\/em>de <\/em>He\u2019arat <\/em>GAR<\/em> in the RTS<\/em> of the seven lower Sefirot<\/em>, which are Hesed<\/em>, Tifferet<\/em>, and Hod<\/em>, attain their dominion, and the Malchut <\/em>receives her Behina<\/em> of Dalet<\/em>.<\/p>\n\n\n\n

Now we shall explain the Zachar <\/em>and Nekeva <\/em>de <\/em>Kli <\/em>de <\/em>Hochma<\/em>. The Zachar <\/em>and Nekeva <\/em>in the Kli <\/em>de <\/em>Keter<\/em> mate and procreate Zachar <\/em>and Nekeva <\/em>in their image. The Zachar <\/em>extends from the Tzura<\/em> of the Zachar<\/em>, meaning Behinat <\/em>VAK<\/em> without GAR<\/em>, since the Achoraim<\/em> of the Ohr <\/em>Hochma <\/em>that stand under Malchut <\/em>de <\/em>Rosh<\/em> is turned down toward the Ne\u2019etzalim <\/em>in the Guf<\/em>.<\/p>\n\n\n\n

Hence, the Zachar de <\/em>Keter<\/em> has only VAK<\/em> without GAR<\/em> and for that reason the Zachar <\/em>that is born from him has only VAK<\/em> without GAR<\/em>. The Nekeva <\/em>de <\/em>Keter<\/em> also administers her Tzura<\/em> to the Nekeva <\/em>that was born from her, which is the Behinat <\/em>Ohr <\/em>Bina<\/em>.<\/p>\n\n\n\n

After that the Kli <\/em>de <\/em>Keter<\/em> purifies and turns its Panim<\/em> downward, meaning it purifies to Behina Aleph<\/em>and gives these three Orot<\/em> to the Kli <\/em>de <\/em>Hochma<\/em>. These are the Zachar<\/em>, which is Behinat <\/em>VAK <\/em>de <\/em>Hochma<\/em>, and Nekeva<\/em>, which is Behinat <\/em>Ohr <\/em>Bina<\/em> and Koma<\/em> of Behina Aleph<\/em> which is the Ohr <\/em>Hesed<\/em>that Bina<\/em> in the above Partzuf AB<\/em>.<\/p>\n\n\n\n

The only difference is that here the degrees are lower and all the Behinot <\/em>Ohr<\/em> in the Kli <\/em>de <\/em>Bina <\/em>de <\/em>AB<\/em>are here in the Kli <\/em>de <\/em>Hochma<\/em>, and the Kli <\/em>de <\/em>Bina<\/em> is incorporated here with the Kli <\/em>de <\/em>Hochma<\/em>. However, Reshimot ZON<\/em> from the time it was in Partzuf AB<\/em> from before the second Histalkut <\/em>did remain in the Bina<\/em>, though not distinguished by a name since they are equal with the ZON<\/em> in the Kli <\/em>de <\/em>Hochma<\/em>.<\/p>\n\n\n\n

Also, there was a Zivug<\/em> in ZON <\/em>de <\/em>Kli <\/em>de <\/em>Bina<\/em> in Partzuf <\/em>AB<\/em> that procreated one Hey<\/em> that came down with the Ohr<\/em> of the seven lower Sefirot<\/em> until it reached Yesod<\/em> and Malchut<\/em>. The Vav<\/em> in her took the Yesod<\/em> and the Dalet<\/em> in her took the Malchut<\/em>.<\/p>\n\n\n\n

In just that manner the ZON<\/em> in Kli <\/em>de <\/em>Hochma<\/em> mated here in Partzuf Bina<\/em> and procreated one Hey<\/em>too, which in turn descended with the ZAT<\/em>, Kli<\/em> by Kli<\/em> until it reached the Kelim <\/em>de <\/em>Yesod<\/em> and Malchut<\/em>. The Yesod<\/em> took the Vav<\/em> in her and Malchut <\/em>took the Dalet<\/em> in her.<\/p>\n\n\n\n

Thus we have explained the four males and four females in the Kelim <\/em>de <\/em>Eser <\/em>Sefirot <\/em>of the new Partzuf <\/em>here from Komat <\/em>Bina<\/em>. This is because the Zachar<\/em> of Kli <\/em>de <\/em>Keter<\/em> is Behinat <\/em>VAK <\/em>de <\/em>Hochma <\/em>and the Nekeva <\/em>de <\/em>Keter<\/em> is the Komat <\/em>Bina<\/em>.<\/p>\n\n\n\n

The Zachar <\/em>and Nekeva <\/em>in the Kli <\/em>de <\/em>Hochma <\/em>are also VAK <\/em>de <\/em>Hochma <\/em>to the Zachar<\/em>, and Komat <\/em>Bina<\/em>to the Nekeva<\/em>. In every place, the upshots are considered Behinat <\/em>VAK<\/em> compared to their progenitors. Here, however, the Zachar de <\/em>Keter<\/em> has a great, immense Ohr<\/em>, called VAK <\/em>de <\/em>Hochma <\/em>because of<\/p>\n\n\n\n

the Achoraim <\/em>de <\/em>Ohr <\/em>Hochma <\/em>in the Rosh<\/em> that control it so as to give only VAK<\/em>.<\/p>\n\n\n\n

Hence, its progeny is considered VAK<\/em> too, like him, since he comes in Kli <\/em>de <\/em>Hochma <\/em>that has no Achoraim<\/em>. Also, the Nekeva <\/em>is considered Komat <\/em>Bina<\/em> as the Nukva <\/em>de <\/em>Keter<\/em> that procreated her since she also has a Reshimo <\/em>de <\/em>Komat <\/em>Bina<\/em> in the Kli <\/em>de <\/em>Hochma <\/em>that remained there since the time of the Hitpashtut <\/em>AB<\/em>. It connects with this Nukva<\/em> and thus she too attains Komat <\/em>Bina<\/em>. Thus we learn that the Behinot <\/em>ZON <\/em>de <\/em>Kli<\/em> of Hochma<\/em> is VAK <\/em>de <\/em>Hochma <\/em>to the Zachar <\/em>and Komat <\/em>Bina<\/em> to the Nekeva<\/em>, like ZON <\/em>de <\/em>Keter<\/em>.<\/p>\n\n\n\n

We have already learned that the ZON <\/em>de <\/em>Kli<\/em> of Bina<\/em> are the Behinot<\/em> of the Reshimot <\/em>that remained from the time of the previous Hitpashtut de <\/em>AB<\/em>. They are mixed with the Zachar <\/em>and Nekeva <\/em>de <\/em>Kli <\/em>de <\/em>Hochma <\/em>since they are close to one another.<\/p>\n\n\n\n

The Zachar<\/em> in ZON <\/em>de <\/em>ZAT<\/em> is the Ohr <\/em>Hesed<\/em> that was emanated by the ZON <\/em>de <\/em>Kli <\/em>de <\/em>Keter<\/em> after their Hizdakchut <\/em>to Behina <\/em>Aleph<\/em>. The Nekeva <\/em>in the ZAT<\/em> is the above Hey<\/em> that was emanated by the ZON<\/em>in Kli <\/em>de <\/em>Hochma<\/em>. This Hey<\/em> was also divided into ZON<\/em>, meaning to Vav<\/em> and Dalet<\/em>. The Vav<\/em> clothed in the Kli <\/em>de <\/em>Yesod<\/em> and the Dalet<\/em> in the Kli <\/em>Malchut<\/em>, and these are the Behinot<\/em> Small ZON<\/em> in the ZAT<\/em>.<\/p>\n\n\n\n

You find that all the conducts of emanation present in Hitpashtut <\/em>Bet<\/em>, called AB <\/em>de <\/em>AK<\/em>, were also present in Partzuf Bina <\/em>de <\/em>AK<\/em>, only one degree lower. The Behinat <\/em>ZON <\/em>de <\/em>Hochma de <\/em>AB<\/em> rose in Partzuf Bina<\/em> to ZON <\/em>de <\/em>Keter<\/em>. The Behinat <\/em>ZON <\/em>de <\/em>Bina <\/em>de <\/em>AB<\/em> rose here to ZON <\/em>de <\/em>Hochma<\/em>.<\/p>\n\n\n\n

Also, the Ohr <\/em>ZA<\/em> emanated in Partzuf <\/em>AB<\/em> from the Kli <\/em>Hochma<\/em> is emanated from the Kli <\/em>Keter<\/em> here. In addition, the Hey<\/em> that was emanated from the Kli <\/em>Bina<\/em> in Partzuf <\/em>AB<\/em>, is emanated here from the Kli <\/em>de <\/em>Hochma<\/em>, etc. similarly.<\/p>\n\n\n\n

All this stems from the general decline that was here when Hochma <\/em>remained in the Rosh<\/em> and only Ohr <\/em>Bina<\/em> came to clothe in the Guf<\/em>. You find that Ohr <\/em>Bina<\/em> clothed Kli <\/em>de <\/em>Keter<\/em> and Ohr <\/em>ZA<\/em> came to Kli <\/em>de <\/em>Hochma<\/em>, meaning after the ZON <\/em>de <\/em>Keter<\/em> purified to Behina Aleph<\/em>. Ohr <\/em>Malchut <\/em>is in Kli <\/em>de <\/em>Bina<\/em> since that Hey<\/em> that was emanated from the Hochma <\/em>came to the Kli <\/em>de <\/em>Bina<\/em> and from there expanded to the ZAT<\/em>.<\/p>\n\n\n\n

Now we shall explain the order of Matei ve Lo Matei<\/em>, practiced in Partzuf <\/em>Bina <\/em>de <\/em>AK<\/em>, also called Partzuf <\/em>SAG <\/em>de <\/em>AK<\/em> and the matter of Matei ve Lo Matei <\/em>that is permanent in this Partzuf<\/em>. We have already explained the order of the first Hitpashtut <\/em>of this Partzuf <\/em>(Ohr Pnimi <\/em>item 47).<\/p>\n\n\n\n

We learned there that when Komat <\/em>Bina<\/em> expanded to the Partzuf <\/em>and Ohr <\/em>Bina <\/em>Matei<\/em> in Kli <\/em>de <\/em>Keter<\/em>, the Ohr<\/em> reaches all the Kelim<\/em> of the dominion of VAK<\/em> in the Partzuf <\/em>according to their impressions during Hitpashtut <\/em>Bet<\/em> before its Histalkut<\/em>.<\/p>\n\n\n\n

This is so because these are the very Kelim<\/em> that had come into that Partzuf <\/em>Bina<\/em>. Hence, the Ohr<\/em>reached the three Kelim <\/em>de <\/em>Behinat <\/em>Achoraim <\/em>in the Rosh, Toch, Sof <\/em>in ZAT<\/em>, which are Gevura<\/em>, Netzah<\/em>, Yesod<\/em>.<\/p>\n\n\n\n

Their He\u2019arah<\/em> continues until the ZON <\/em>de <\/em>Kli <\/em>de <\/em>Keter<\/em> purified to Behina Aleph <\/em>and these ZON<\/em> rose to their Shoresh<\/em>. At that time Matei<\/em> in HB<\/em> to the Zachar<\/em>, meaning in the ZON<\/em> in Hochma <\/em>and Bina<\/em>, which are Behinat <\/em>VAK <\/em>de <\/em>Hochma<\/em>, and Behinat <\/em>Komat <\/em>Bina<\/em> to the Nekeva<\/em>.<\/p>\n\n\n\n

Then He\u2019arat <\/em>GAR<\/em> reaches the Partzuf <\/em>and Matei<\/em> in all the Kelim <\/em>de <\/em>Panim<\/em> present in the RTS<\/em> in the ZAT<\/em>. These are Hesed<\/em>, Tifferet<\/em>, Hod<\/em>, and the fourth Ohr<\/em> to Malchut<\/em>.<\/p>\n\n\n\n

We could say that Lo <\/em>Matei<\/em> in Hochma<\/em> before the Kli <\/em>de <\/em>Keter<\/em> purified to Behina <\/em>Aleph<\/em>, at which time it turned its Panim<\/em> and gave the Ohr <\/em>Hesed<\/em> to the Kli <\/em>de <\/em>Hochma<\/em>. Thus, ZON <\/em>de <\/em>Hochma <\/em>too should have lessened to Behina <\/em>Aleph<\/em>.<\/p>\n\n\n\n

The thing is that the Kli <\/em>de <\/em>Keter<\/em> dispensed the ZON<\/em> to Kli <\/em>de <\/em>Hochma<\/em> from Behinat <\/em>He\u2019arah<\/em> before it purified to Behina <\/em>Aleph<\/em> [as the Rav wrote regarding the Zachar de <\/em>Kli <\/em>de <\/em>Bina<\/em> that was emanated from the Kli <\/em>de <\/em>Hochma <\/em>during Hitpashtut <\/em>Bet<\/em> (item 38 and Ohr <\/em>Pnimi<\/em> there)].<\/p>\n\n\n\n

Only after the ZON<\/em> descended to the Kli<\/em> of Hochma <\/em>did the Kli <\/em>de <\/em>Keter<\/em> purify and lowered Behina <\/em>Aleph<\/em>, meaning the Ohr <\/em>Hesed<\/em>, to the Kli<\/em> of Hochma<\/em>. Now there are three Orot<\/em> in this Kli<\/em>, which are Zachar<\/em>, in VAK <\/em>de <\/em>Hochma<\/em>, Nukva<\/em> in Komat <\/em>Bina<\/em>, and Ohr <\/em>Hesed<\/em>, which is the Ohr <\/em>ZA<\/em>.<\/p>\n\n\n\n

You also know that ZON <\/em>de <\/em>Hochma <\/em>mated and procreated Hey<\/em>, which is the Behinat <\/em>Nekeva <\/em>to the Ohr <\/em>Hesed<\/em> that came to Kli <\/em>de <\/em>Bina<\/em>. At that time the ZON <\/em>de <\/em>HB<\/em> purified from Behina Bet <\/em>to Behina Aleph <\/em>and turned their Panim<\/em> downward, as with Hitpashtut <\/em>Bet<\/em>, giving the Ohr <\/em>Hesed<\/em> with the above Hey<\/em> to the Kli <\/em>de <\/em>Hesed<\/em>.<\/p>\n\n\n\n

After that Gevura <\/em>rose to the Kli <\/em>de <\/em>Hesed<\/em> and the Kli <\/em>de <\/em>Gevura <\/em>turned its Panim<\/em> downward, giving her residue in He\u2019arat <\/em>GAR<\/em> to the Tifferet<\/em>. Then Lo <\/em>Matei<\/em> in Netzah <\/em>since it rose to the Tifferet <\/em>and turned its Panim<\/em> down, giving its residue to Hod<\/em> in He\u2019arat <\/em>GAR<\/em>. After that Lo <\/em>Matei<\/em> in Yesod<\/em> since it rose to Hod<\/em>, at which time Yesod<\/em> turned its Panim<\/em> and gave its residue to Malchut<\/em>, which is the Dalet<\/em>of the above Hey<\/em>.<\/p>\n\n\n\n

You should also remember what the Rav wrote above that the Kelim<\/em> illuminated for each other before they turned their Panim<\/em> to give the Orot<\/em>. This is because they are all on an even Koma<\/em>.<\/p>\n\n\n\n

This means that they gave the Hey <\/em>that was born from the above Zivug <\/em>ZON<\/em> to each other before they turned their Panim<\/em>. Only Bina<\/em> could not give the above Hey<\/em> to Hesed<\/em> before she turned her Panim<\/em>. This is so because there is a difference of Koma<\/em> between the Bina<\/em> and the Kli <\/em>de <\/em>Hesed<\/em>; one is GAR<\/em> and the other is VAK<\/em>.<\/p>\n\n\n\n

This is not so between the Kelim <\/em>de <\/em>ZAT<\/em> themselves, whose Koma<\/em> is even (see item 38). Therefore, after the above reached the Kli <\/em>de <\/em>Hesed<\/em>, the Kli <\/em>de <\/em>Hesed<\/em> gave it to the Kli <\/em>de <\/em>Gevura <\/em>before she turned her Panim<\/em> downward.<\/p>\n\n\n\n

Hence, afterwards, when she turned her Panim<\/em> downward, she gave the above along with her residue to the Kli <\/em>de <\/em>Tifferet<\/em>. Kli <\/em>de <\/em>Tifferet <\/em>gave the above to Kli <\/em>de <\/em>Netzah<\/em> before it turned its Panim<\/em>downward.<\/p>\n\n\n\n

Afterwards, when the Kli <\/em>de <\/em>Netzah<\/em> turned its Panim<\/em> downward, it gave the above to Kli <\/em>de <\/em>Hod<\/em>, along with its residue. Similarly, Kli <\/em>de <\/em>Hod<\/em> gave the to the Kli <\/em>de <\/em>Yesod<\/em> before turning its Panim<\/em>down. Afterwards, when it turned its Panim<\/em> downward, it gave the Dalet <\/em>of that to the Kli <\/em>de <\/em>Malchut<\/em>.<\/p>\n\n\n\n

You already know the two matters regarding the turning of the Panim<\/em> downward (see Ohr <\/em>Pnimi<\/em> item 40, paragraph, \u201cYou must remember\u201d). The first is from the Behinat <\/em>Kli<\/em>. It turns the place of her administration from He\u2019arat <\/em>VAK<\/em> to He\u2019arat <\/em>GAR<\/em>, or vise versa. The second is from the Behinat <\/em>Masach<\/em>, where its greater Aviut<\/em> is the Behinat <\/em>Panim<\/em>, and the lesser Aviut<\/em> is the inverting of the Panim<\/em>.<\/p>\n\n\n\n

In all the Kelim <\/em>de <\/em>ZA<\/em>, whose Koma<\/em> is even from Behina Aleph<\/em>, the turning of the Panim<\/em> in them is only from the Behinat <\/em>Kelim<\/em>. Still, the Masach <\/em>did not purify during the turning of the Panim<\/em>, except in the turning of the Panim<\/em> in Yesod<\/em>.<\/p>\n\n\n\n

In that state the Masach de <\/em>Behina Aleph <\/em>had already purified to Komat <\/em>Malchut<\/em>. Thus, after the Ohr<\/em>of the Dalet <\/em>reached Malchut<\/em> as well, Malchut <\/em>too purified and the entire Aviut<\/em> ceased in the Masach<\/em>.<\/p>\n\n\n\n

In that state the Zivug<\/em> had been cancelled and all the Ohr<\/em> departed from the Partzuf<\/em>. Then all the Orot<\/em> rise in Behinat <\/em>MAN<\/em> to the Kli <\/em>de <\/em>Keter<\/em>, to the ZON <\/em>de <\/em>Keter<\/em> there, and then their Masach <\/em>thickens to Behina Bet <\/em>once more.<\/p>\n\n\n\n

It mates with the Ohr Elyon <\/em>once more and once again extends Komat <\/em>Bina<\/em>, as in the beginning. Ohr <\/em>Bina<\/em> is then Matei<\/em> in Kli <\/em>de <\/em>Keter<\/em>, and is Matei<\/em> in Gevura<\/em>, Netzah <\/em>and Yesod<\/em> as well. It is not Matei<\/em> in Hochma<\/em>, Bina<\/em>, and Hesed<\/em>, Tifferet<\/em>, Hod<\/em>, and Malchut<\/em>.<\/p>\n\n\n\n

After that the Masach de <\/em>Behinat <\/em>ZON <\/em>de <\/em>Keter<\/em> purifies once more and then Matei<\/em> in HB<\/em>, Hesed<\/em>, and Tifferet<\/em>, in Hod<\/em> and in Malchut<\/em>. It is Lo <\/em>Matei<\/em> in Keter<\/em>, Gevura<\/em>, Netzah<\/em>, and Yesod<\/em>.<\/p>\n\n\n\n

Since it is Matei<\/em> to Malchut<\/em>, the Zivug<\/em> stops, and the Orot<\/em> depart and rise to Kli <\/em>de <\/em>Keter<\/em> as MAN<\/em> to the ZON<\/em> there. Komat <\/em>Bina<\/em> extends to the Keter<\/em> once more and it is once more Matei<\/em> in Keter<\/em>, Gevura<\/em>, Netzah<\/em>, Yesod<\/em>, and Lo <\/em>Matei<\/em> in Hochma<\/em>, Bina<\/em>, Hesed<\/em>, Tifferet<\/em>, Hod<\/em>, and Malchut<\/em>, and so on and so forth.<\/p>\n\n\n\n

This is so because thus the Orot<\/em> always turn in this Partzuf<\/em>, once in Keter<\/em>, Gevura<\/em>, Netzah<\/em>, Yesod<\/em>, and once in Hochma<\/em>, Bina<\/em>, Hesed<\/em>, Tifferet<\/em>, Hod<\/em>, and Malchut<\/em>. They are like candlelight, swaying here and there.<\/p>\n\n\n\n

The reason for it is that the Masach de <\/em>Behina Bet <\/em>is a frail Masach<\/em>, as it is Behinat <\/em>Achoraim de <\/em>Bina<\/em>to the Hochma<\/em>. It sucks its power from there, as you already know that the Behinat <\/em>Achoraim de <\/em>Bina<\/em>on the Hochma <\/em>is rooted back in Bina<\/em> of the Ohr Yashar<\/em>. It turns backwards to Hochma <\/em>and extends Hassadim <\/em>from Keter<\/em> in the form of Yod <\/em>and Nun<\/em>of the Tzadik<\/em>, which are opposite to one another.<\/p>\n\n\n\n

For this reason the craving for Hassadim <\/em>was imprinted in Bina<\/em>, to prefer the Ohr <\/em>Hassadim <\/em>to the Ohr <\/em>Hochma<\/em>, as it is written, \u201cbecause He delighteth in mercy,\u201d as the Rav says above (item 43). Hence, after the Zivug<\/em> is made on the Masach <\/em>of Behina Bet <\/em>and the Ohr<\/em> expands to the Partzuf<\/em>, Bina<\/em>already has Ohr <\/em>Hassadim<\/em> abundantly.<\/p>\n\n\n\n

At that time the Masach <\/em>weakens and purifies because the Achoraim <\/em>de <\/em>Ima<\/em> on the Hochma <\/em>cancel too. Though she prefers Ohr <\/em>Hassadim <\/em>to Ohr <\/em>Hochma<\/em>, it is only when there is a need for Ohr <\/em>de <\/em>Hassadim<\/em>. However, after there is Ohr <\/em>Hassadim <\/em>abundantly, she turns herself back to the Ohr <\/em>Hochma <\/em>and cancels her Achoraim<\/em>.<\/p>\n\n\n\n

Naturally, the Masach <\/em>that is supported by these Achoraim <\/em>gradually purifies as well, until it purifies into Behinat <\/em>Keter<\/em>. At that time the Zivug<\/em> stops, and when the Orot<\/em> depart from the Partzuf <\/em>and their Reshimot <\/em>ascend to Kli <\/em>de <\/em>Keter<\/em>, contained in the purified Masach<\/em>, Bina<\/em> feels the lack of Hassadim <\/em>once more and her Achoraim <\/em>return to Hochma<\/em>, to its place.<\/p>\n\n\n\n

In that state the Masach <\/em>of Behina Bet<\/em>s there thickens once more by the force of the Achoraim <\/em>de <\/em>Bina<\/em>, and the Zivug<\/em> returns once more, extending the Koma <\/em>de <\/em>Behina <\/em>Bet<\/em>. The abundant Ohr <\/em>de <\/em>Hassadim <\/em>returns to the Partzuf <\/em>and Bina<\/em> annuls her Achoraim <\/em>over Hochma <\/em>once more.<\/p>\n\n\n\n

After that the Masach <\/em>purifies once more, until it purifies entirely. Ohr <\/em>Hassadim <\/em>ceases once more and the craving Reshimot<\/em> again rise to Behinat <\/em>MAN<\/em> to the Kli <\/em>de <\/em>Keter<\/em>. She feels the lack of Hassadim <\/em>once more and returns her Achoraim <\/em>to Hochma<\/em>, at which time the Masach <\/em>thickens to Behina <\/em>Bet<\/em> once more and mates with the Ohr Elyon <\/em>and so on and so forth like a swaying candlelight.<\/p>\n\n\n\n

It has now been explained how the Matei ve Lo Matei <\/em>in this Partzuf <\/em>is fixed and always existing. The Koma <\/em>de <\/em>Behina Bet <\/em>Matei<\/em> to the Kli <\/em>de <\/em>Keter<\/em>, Netzah <\/em>and Yesod<\/em> also Matei<\/em> in Gevura<\/em>. These are Behinat <\/em>Ohr <\/em>Hassadim <\/em>without He\u2019arat <\/em>GAR<\/em>, but it is in great abundance since they extend from the Kli <\/em>de <\/em>Keter<\/em>.<\/p>\n\n\n\n

For that reason Bina<\/em> cancels her Achoraim <\/em>and the Masach <\/em>purifies. At that time Matei<\/em> in Hochma<\/em>, Bina<\/em> and He\u2019arat <\/em>GAR<\/em> reaches the Partzuf<\/em>, and Matei<\/em> in the Kelim <\/em>de <\/em>Panim<\/em> as well, which are Hesed<\/em>, Tifferet<\/em>, and Hod<\/em>, until Matei<\/em> in Malchut<\/em>.<\/p>\n\n\n\n

At that time the Aviut<\/em> of the Masach <\/em>ceases and the Zivug<\/em> stops. The Masach <\/em>with the Reshimot <\/em>of the Orot<\/em> rises to Kli <\/em>de <\/em>Keter<\/em> because of the Hishtavut Tzura<\/em>.<\/p>\n\n\n\n

In that state Bina<\/em> feels the lack of Hassadim<\/em>, returns her Achoraim <\/em>to Hochma <\/em>as in the beginning and the Masach <\/em>thickens to Behina Bet <\/em>once more and mates with the Ohr Elyon<\/em>. Ohr <\/em>Bina<\/em> is Matei<\/em> to the Kli <\/em>de <\/em>Keter<\/em> once more; it is again Matei<\/em> in Keter<\/em>, Gevura<\/em>, Netzah<\/em>, and Yesod<\/em>, and Lo <\/em>Matei<\/em> in Hochma<\/em>, Bina<\/em>, and Hesed<\/em>, Tifferet<\/em>, Hod<\/em>, and Malchut<\/em>, and so on and so forth.<\/p>\n\n\n\n

48. Now there are several  Behinot<\/em>: The first is the unending craving of the Ohr<\/em> of the  Tachton<\/em> to cleave to the  Elyon<\/em>. When there is  Matei<\/em> in  Yesod<\/em>there is  Lo Matei<\/em> in  Malchut<\/em> since then the  Ohr Malchut<\/em> ascends there in Yesod<\/em> because of the craving.<\/strong><\/p>\n\n\n\n

It is similar in all the other  Sefirot<\/em> except the  Hesed<\/em> with the  Bina<\/em>. This is because when there is  Lo Matei<\/em> in  Bina<\/em>, there is  Lo Matei<\/em> in  Hesed<\/em>, due to the two distances. When it is  Matei<\/em> in  Bina<\/em>, it is also  Matei<\/em> in  Hesed<\/em>, as Ohr Hesed<\/em> is not equal to the entire  Ohr Bina<\/em>.<\/strong><\/p>\n\n\n\n

However, that one moment when  Bina<\/em> descends to her place, she finds Hesed<\/em> in her place and  Hesed<\/em> descends to his place instantly. This is the meaning of the  VAK<\/em> being a degree in and of themselves and cannot cleave to  Bina<\/em>, which is from  GAR<\/em>.<\/strong><\/p>\n\n\n\n

The matter of  Matei ve Lo Matei<\/em> in  GAR<\/em> is also a different matter. This is because when it is  Matei<\/em> in  Keter<\/em>, both  Hochma<\/em> and  Bina<\/em> rise up in  Keter<\/em>. For that reason the  GAR<\/em> are regarded as one.<\/strong><\/p>\n\n\n\n

When  Lo Matei<\/em> in  Keter<\/em>, then  Matei<\/em> in  Hochma<\/em>.  Bina<\/em> should remain there and be  Lo Matei<\/em> in  Bina.<\/em> However, \u201cbecause He delighteth in mercy,\u201d it is Matei<\/em> in  Bina<\/em> too.<\/strong><\/p>\n\n\n\n

49. You should also know that the measure of time of  Lo Matei<\/em> in the Sefira<\/em> is only one moment. This is the meaning of, \u201cFor His anger is but for a moment.\u201d<\/strong><\/p>\n\n\n\n

It is so because the  Histalkut<\/em> of the  Ohr<\/em> when it is  Lo Matei<\/em> was because of the wrath and also because the  Tachtonim<\/em> do not have the strength. However, the continuation of  Behinat Matei<\/em>, which is the return of the  Ohr<\/em>below to revive the  Olamot<\/em>, has no measure since it will be according to the act of the  Tachtonim<\/em>.<\/strong><\/p>\n\n\n\n

This is the meaning of, \u201clife in His will,\u201d according to the desire that will then be, meaning according to the act of humans, so will the stretch of these lives be. Indeed, we have explained above that the first  Histalkut<\/em> of the  Orot<\/em> was in order to make a  Kli.<\/em><\/strong><\/p>\n\n\n\n

Now that the  Orot<\/em> returned a second time in  Hitpashtut Bet<\/em>, the  Kelim<\/em>were annulled as in the beginning. Hence, the first  Ohr<\/em>, being  Ohr Keter<\/em>, had to have remained above in all of them and not permeate these  Kelim<\/em>.<\/strong><\/p>\n\n\n\n

Thus, only nine  Orot<\/em> came in this order,  Ohr Hochma<\/em> in the  Kli<\/em> of  Keter<\/em>, and  Ohr Bina<\/em> in the  Kli<\/em> of  Hochma<\/em>, etc. similarly. Finally,  Ohr Malchut<\/em>permeates  Kli Yesod<\/em>.<\/strong><\/p>\n\n\n\n

Now the first  Ohr<\/em> did not return to the  Kli<\/em> that concerns it, which first departed from it. Instead, a different, smaller  Ohr<\/em> came in its place. Hence, the  Kelim<\/em> remained as  Kelim<\/em>; they did not return to being  Orot<\/em>, as before.<\/strong><\/p>\n\n\n\n

When the  Orot<\/em> began to enter the  Kelim<\/em>, the nine  Orot<\/em> entered  Keter<\/em>, which is the  Ohr Hochma<\/em>. This is called  Matei<\/em> in  Keter<\/em>. After that the  Ohr<\/em>that reaches  Keter<\/em> departed, namely  Ohr Hochma<\/em>, and this is called  Lo Matei<\/em>. We should not elaborate in that since we have already elaborated sufficiently in  Behinat Matei ve Lo Matei<\/em>.<\/strong><\/p>\n\n\n\n

Yet, the reason that all nine  Orot<\/em> entered the  Kli<\/em> of  Keter<\/em> together in Hitpashtut Aleph<\/em> is that one entered the other.  Ohr <\/em>Malchut<\/em> entered the Kli<\/em> of  Keter<\/em>. Afterwards this  Ohr<\/em> was pushed down to the place of Hochma<\/em>. Then  Ohr Yesod<\/em> entered  Keter<\/em> etc. similarly.<\/strong><\/p>\n\n\n\n

Finally, all ten  Orot<\/em> entered in the amount of the ten  Kelim<\/em>. The reason is understood with the above. In the beginning, when  Ohr Keter<\/em> was with them and they all illuminated from its side, none of those  Kelim<\/em> had the strength to receive inside, but only one  Ohr<\/em>.<\/strong><\/p>\n\n\n\n

Now, however, when  Ohr Keter<\/em> did not enter the  Kli,<\/em> but remained above and turned its  Achoraim<\/em> downward, because of that there is now strength to instill all the  Orot<\/em> together into one  Kli<\/em>. This is so because all nine  Orot<\/em>that now enter  Keter<\/em>, are smaller than the first  Ohr Keter<\/em> and there is ability to receive them.<\/strong><\/p>\n\n\n\n

Also, when all eight  Orot<\/em> entered  Kli de Hochma<\/em>, it has the power to receive them, as they are all smaller than  Ohr<\/em>Hochma<\/em>, etc. similarly in all of them.<\/strong><\/p>\n\n\n\n

Ohr Pnimi<\/em><\/p>\n\n\n\n

49. <\/strong>The measure of time of <\/strong>Lo <\/em><\/strong>Matei<\/em> in the <\/strong>Sefira<\/em> is only one moment.<\/strong><\/p>\n\n\n\n

This means that the length of time of the departure of the Ohr<\/em> from the entire Partzuf <\/em>is a moment, meaning the time for the ascents of the Orot<\/em> to MAN<\/em> to the Kli <\/em>de <\/em>Keter<\/em>, to the ZON<\/em> there. It is so because at that time there is no Zivug<\/em> in the Partzuf<\/em> since the Masach <\/em>purified from its entire Aviut<\/em>. For that reason it is considered a time of wrath.<\/p>\n\n\n\n

He thus tells us that the matter of Matei ve Lo Matei <\/em>in the Partzuf <\/em>sways here and there incessantly since at the moment of Lo <\/em>Matei<\/em> in Malchut<\/em>, the Orot<\/em> rise to ZON <\/em>de <\/em>Keter<\/em> and the Achoraim de <\/em>Bina<\/em>return to their place at once. Then the aviut de <\/em>Behina Bet <\/em>returns and the Ohr<\/em> of Komat <\/em>Bina <\/em>Matei<\/em>to the Keter<\/em> at once.<\/p>\n\n\n\n

Thus, this whole thing is like candlelight, swaying here and there. This is because the darkness that is made in the Partzuf <\/em>during the ascent of the Orot<\/em> to MAN<\/em> and before the Zivug<\/em> is made, is very short.<\/p>\n\n\n\n

Because of the wrath and also because the  Tachtonim<\/em> do not have the strength\u2026 in order to make a  Kli<\/em>.<\/strong><\/p>\n\n\n\n

All of these three reasons are one thing. This is the meaning of what our sages wrote, \u201cIn the beginning, it came up in the thought to create the world in Midat <\/em>ha <\/em>Din<\/em>; He saw that the world does not exist, He brought Midat ha <\/em>Rachamim <\/em>and associated it with Midat ha <\/em>Din<\/em> (Part 4, Chap 1, Ohr Pnimi <\/em>item 4).<\/p>\n\n\n\n

It means that the Shoresh <\/em>of Midat <\/em>ha <\/em>Din<\/em> is Behina Dalet<\/em>. This is what emerged first, in Hitpashtut <\/em>Aleph<\/em>, when there was only one Kli<\/em> of Malchut <\/em>there from the Behina<\/em> of Aviut <\/em>de <\/em>Behina Dalet<\/em>. This is the meaning of, \u201ccame up in the thought to create the world in Midat <\/em>ha <\/em>Din<\/em>.<\/p>\n\n\n\n

However, he saw that the world does not exist, that there is no force in the Tachtonim<\/em> to receive the Ohr<\/em> from this hard Mida<\/em> (the noun of Midat<\/em>). Hence, he associated Midat ha <\/em>Rachamim <\/em>with it, which is the Behinat <\/em>Bina<\/em>, called Midat ha <\/em>Rachamim <\/em>in all the places.<\/p>\n\n\n\n

This is implied in the Zohar (Ruth) relating to the verse, \u201cSo they two went,\u201d which are the two Heyin<\/em>of the Name HaVaYaH<\/em> that were contained as one. It explains that the first Hey<\/em> is the Name HaVaYaH <\/em>is Behinat <\/em>Bina<\/em>, and the last Hey<\/em> of the Name HaVaYaH <\/em>is the Behinat <\/em>Malchut<\/em>. They were associated together for the purpose of correcting the world, meaning Midat ha <\/em>Rachamim <\/em>with Midat <\/em>ha <\/em>Din<\/em>.<\/p>\n\n\n\n

This association did not occur at once, but bit-by-bit, in the order of the concatenation of the Partzufim<\/em> and the degrees. This work was done entirely by the Histalkut <\/em>of the Orot<\/em>.<\/p>\n\n\n\n

It is so because during the first Histalkut<\/em> the Masach <\/em>of Behina Dalet <\/em>had already began to mingle in the first nine Sefirot<\/em> through its ascent from degree to degree until it reached the Maatzil<\/em>. Also, most of the force of the Din<\/em> disappeared from the Masach <\/em>there since Behina Dalet <\/em>did not leave a Reshimo<\/em>for the Hamshacha <\/em>of the Orot<\/em>.<\/p>\n\n\n\n

That became the Shoresh <\/em>of the division of the degree to Zachar <\/em>and Nekeva<\/em>, since only half a Reshimo<\/em> of Behina Dalet <\/em>returned for Hitpashtut <\/em>Bet<\/em>, meaning the Reshimo <\/em>de <\/em>Hitlabshut<\/em>. This became the Behinat <\/em>Zachar de <\/em>Kli <\/em>de <\/em>Keter<\/em> of Hitpashtut <\/em>Bet<\/em>, and it is indeed considered half a thing since it lacks the Behinat <\/em>Hamshacha <\/em>of Orot<\/em>.<\/p>\n\n\n\n

For this reason it has become obligated to complete the degree of Behina Gimel <\/em>in Behinat <\/em>Hamshacha<\/em>. Note, that the rule that a Zachar <\/em>without a Nekeva <\/em>is half a Guf<\/em> extends from here.<\/p>\n\n\n\n

Afterwards, in the second Histalkut<\/em>, the Reshimo<\/em> of Hamshacha <\/em>de <\/em>Behina Gimel <\/em>disappeared as well, and only Behina Bet <\/em>remained, though the Zachar <\/em>of Behina Gimel <\/em>from Behinat <\/em>Hitlabshut <\/em>participated with her in Kli <\/em>de <\/em>Keter<\/em>. This association extends here too in all the couples of Zachar <\/em>and Nekeva <\/em>in this Partzuf <\/em>Bina<\/em>.<\/p>\n\n\n\n

However, it still could not be finished before the elicitation of Bina<\/em> outside GAR<\/em> and the coming to Behinat <\/em>VAK<\/em>. This matter was prepared by the Matei ve Lo Matei <\/em>that sways in this Partzuf <\/em>Bina<\/em>, as it is written in its place.<\/p>\n\n\n\n

At that time Olam <\/em>Nekudim <\/em>came out, where the Bina<\/em> emerged from Behinat <\/em>GAR<\/em> to Behinat <\/em>VAK<\/em>. Yet, there was the breaking of the vessels and the matter was ended in Olam <\/em>ha <\/em>Tikun<\/em>, in Olam <\/em>ha <\/em>Atzilut<\/em>, where the complete association of Midat ha <\/em>Rachamim <\/em>with Midat <\/em>ha <\/em>Din<\/em> emerged.<\/p>\n\n\n\n

Thus you see how the Matei ve Lo Matei <\/em>in this Partzuf <\/em>is the origin of the association of Midat ha <\/em>Rachamim <\/em>with Din<\/em>. He says that the matter of the Histalkut <\/em>of the Ohr<\/em> that always sways because of the Matei ve Lo Matei <\/em>is \u201cbecause of the wrath,\u201d meaning due to the force of the Din<\/em> in Behina Dalet<\/em>, and the world does not exist in it.<\/p>\n\n\n\n

This is so because the Tachtonim<\/em> do not have the strength, which is also the same, meaning that the world cannot exist in it. It is \u201cin order to make a Kli<\/em>,\u201d meaning so that the Atzmut <\/em>can clothe in it in a way that there will not be Hizdakchut <\/em>and Histalkut Orot<\/em> any more.<\/p>\n\n\n\n

This was made only at the completion of the association of  Midat ha Rachamim and  Midat ha Dintogether, and not before. This is so because until then the  Orot were departing in each  Partzuf and the  Kelim were not fit for their task. He writes, \u201c<\/em>in order to make a Kli<\/em>.\u201d Thus, all these three reasons that the Rav mentions are one thing.<\/p>\n\n\n\n

The act of humans, so will the stretch of these lives be.<\/strong><\/p>\n\n\n\n

Note that this does not refer to the order of the emanation of the Partzufim<\/em>from above downward since there are still no people here who can corrupt or correct. Instead, this refers to the time after the four Olamot<\/em> are proper. At that time the actions of the Tachtonim<\/em> can prolong the Upper Life in this Partzuf<\/em>, or shorten it.<\/p>\n\n\n\n

The good deeds draw increased Shefa<\/em>. Also, it is known that any Hidush<\/em> of administration must extend from Ein Sof<\/em>. Thus, if one causes a renewal of administration in one\u2019s actions, it extends from Ein Sof<\/em>, travels through Olam <\/em>ha <\/em>Tzimtzum<\/em> and from there to the first Partzuf de <\/em>AK<\/em>. From there on to the second Partzuf de <\/em>AK<\/em> and from there to this third Partzuf<\/em>, where the matter of Matei ve Lo Matei <\/em>is set. From here on to the rest of the degrees in the four Olamot <\/em>ABYA<\/em>, reaching this world to be received by Man.<\/p>\n\n\n\n

Hence, if the act is complete, you find that the Shefa<\/em> travels through this Partzuf <\/em>Bina<\/em> and sways there in a way of Matei ve Lo Matei<\/em>. When the time of Matei ve Lo Matei <\/em>reaches that degree to which the Shefa<\/em> is ascribed, it does not move from there quickly, but stretches the time.<\/p>\n\n\n\n

By that the Shefa<\/em> extends the time of reception when it reaches a person in this world too. This is called that one\u2019s life is prolonged. If, however, the act is flawed, the Shefa<\/em> sways through there very quickly because when the Shefa <\/em>Matei<\/em> in the designated degree, it does not extend time. Instead, it immediately comes to a state of Lo <\/em>Matei<\/em>.<\/p>\n\n\n\n

Thus, when the Shefa<\/em> reaches a person in this world, he unable to keep it, but only to a very short time. This is the meaning of the wicked being \u201cof few days, and full of trouble.\u201d However, here we must remember the meaning of time in spirituality as it has been explained in the end Histaklut Pnimit<\/em> Part 1.<\/p>\n\n\n\n

50. *When the  Orot<\/em> reenter,  Ohr Hochma<\/em> enters in  Keter<\/em>. At that time the Ohr Keter<\/em> inside it, which remained during the  Histalkut<\/em> since the Kli is not completed before the  Ohr<\/em> drifts three degrees away from it, and this does not apply to  GAR<\/em>, then the  Ohr Keter<\/em> that remained there inside the Ohr  Hochma<\/em> now enters and clothes inside it.<\/strong><\/p>\n\n\n\n

It becomes a  Neshama<\/em> to it since it is the  Ohr <\/em>Keter<\/em> and becomes  Dechura<\/em>while the  Hochma<\/em> around it becomes  Nukva<\/em>. At that time the selected  Ohr<\/em>clothes inside  Hochma<\/em> and what slightly darkened due to the distance of the  Orot<\/em> from there will remain as  Kli.<\/em><\/strong><\/p>\n\n\n\n

It is so for two reasons: A \u2013 because of the distancing of the  Ohr<\/em> from there, which induces darkness to it. Moreover, even the best of it leaves and clothes inside the  Ohr <\/em>Hochma<\/em> that enters there.<\/strong><\/p>\n\n\n\n

At that time the first  Ohr<\/em> that remains from  Keter<\/em> is deducted and becomes a  Kli<\/em> for  Keter<\/em> since the  Ohr Hochma<\/em> severs them. Thus, on the contrary, the coming of the  Orot<\/em> in their current  Hitpashtut<\/em> is the cause of the making of the  Kli<\/em> in these  GAR<\/em>. The  Kelim<\/em> were not made during their Histalkut<\/em>.<\/strong><\/p>\n\n\n\n

There is yet another reason: The  Ohr<\/em> of  Behinat Keter<\/em> remained above since it never again entered these  Kelim<\/em>, but only remained at the end of these  Yod Shorashim<\/em> or  Orot<\/em> above. It turned its  Achoraim<\/em> downward, hence the  Orot<\/em> are now fewer than in the beginning, even during the Histalkut<\/em>.<\/strong><\/p>\n\n\n\n

It is similar in the second  Kli<\/em> of  Hochma<\/em> that  Ohr Bina<\/em> entered inside it. At that time the  Ohr Hochma<\/em> clothes inside it and the  Ohr<\/em> that remains darkens and becomes a  Kli<\/em> because of its distancing, though it is not complete remoteness.<\/strong><\/p>\n\n\n\n

Now there are  Zachar<\/em> and  Nekeva<\/em> in the  Keter<\/em> together and  Zachar<\/em> and Nekeva<\/em> in  Hochma<\/em>. You find that  Keter<\/em> and  Hochma<\/em> are never cancelled from existence and make females from males since their  Orot<\/em> themselves remain in their place, though they are not as complete as in the beginning. Moreover, the rest of the  Orot<\/em> that have now come, are added to them and become females to them.<\/strong><\/p>\n\n\n\n

Ohr Pnimi<\/em><\/p>\n\n\n\n

50. <\/strong>Three degrees away from it, and this does not apply to <\/strong>GAR<\/em><\/strong>.<\/strong><\/p>\n\n\n\n

It has already been explained above in Ohr Pnimi <\/em>regarding the Rav\u2019s words (item 27) that there are two necessary conditions to complete the Kli<\/em>. The first is completing the outer half of the wall. This is discerned as the place to receive the Ohr <\/em>Makif<\/em>.<\/p>\n\n\n\n

Since there is no Ohr<\/em> that does not have Pnimi<\/em> and Makif<\/em>, there is also no Kli<\/em> that does not have a Kli <\/em>Pnimi<\/em> and Kli <\/em>Hitzon<\/em>, qualified to receive the two Behinot<\/em> in the Ohr<\/em>. Hence, the Rav calls them two halves of the wall (see Part 4, Chap 5, item 5), since it is a necessary condition in the wall of the Kli<\/em>, meaning as a qualification of the Kli<\/em> to receive any Ohr<\/em> within. This is the first condition.<\/p>\n\n\n\n

The second condition is that at one time it will be empty of any Ohr<\/em>, even Behinat <\/em>Ohr <\/em>Makif<\/em>, as it is the Histalkut <\/em>of the Ohr<\/em> that makes it a Kli<\/em>.<\/p>\n\n\n\n

For this reason the Kelim<\/em> that were made in Hitpashtut <\/em>Aleph<\/em> were only for the ZAT<\/em>, which are ZON<\/em>since Malchut <\/em>attained the inner NRNHY<\/em> in completeness during the Hitpashtut<\/em>. Hence, when she rose to ZA<\/em>, she acquired the first Ohr Makif <\/em>and when she rose to Bina<\/em> she attained the second Ohr <\/em>Makif<\/em>. When she rose to Hochma <\/em>she no longer received any Ohr<\/em>, as the Rav says (Part 4, Chap 6, item 15).<\/p>\n\n\n\n

Hence, when she drifted three degrees away from her Kli<\/em>, namely Hochma<\/em>, Bina<\/em>, and ZA<\/em>, and came to Hochma<\/em>, the two above conditions were completed, as she had already attained the outer half of the wall to receive the two Makifim<\/em>. After that she does not receive any Ohr<\/em>, hence her Kli<\/em> is completed.<\/p>\n\n\n\n

However, the ZA<\/em> is not finished before it comes to the Maatzil <\/em>because when ZA<\/em> ascends to Keter<\/em>, it receives the second Ohr Makif <\/em>there. For that reason there is no longer complete Histalkut <\/em>of the Ohr<\/em>from its Kli<\/em>. Afterwards, when it departs from Keter<\/em> too and comes to the Maatzil<\/em>, its Kli<\/em> darkens and ends.<\/p>\n\n\n\n

However, the GAR<\/em>, which are KHB<\/em>, did not receive any Makifim<\/em> there in Hitpashtut <\/em>Aleph<\/em>. Also, the Ohr<\/em> did not stop entirely from them since even when the Bina<\/em> comes to Keter<\/em> she still receives her Behinat<\/em> inner Yechida<\/em>. For this reason they lack the two conditions and that is why they were not made into Kelim<\/em> to the GAR<\/em> in that Hitpashtut <\/em>Aleph<\/em>.<\/p>\n\n\n\n

The selected  Ohr<\/em> clothes inside  Hochma<\/em> and what slightly darkened due to the distance of the  Orot<\/em> from there will remain as  Kli<\/em>.<\/strong><\/p>\n\n\n\n

This means that the Reshimo<\/em> consists of Ohr<\/em> and Kli<\/em> like the collective Ohr<\/em> from which it remained. You already know from the Rav\u2019s words above (Part 4, Chap 6 item 2) that before it departed in Hitpashtut <\/em>Aleph<\/em>, the two Orot<\/em> were mixed with the Kelim<\/em>, and there is no discrimination of a Kli<\/em>there.<\/p>\n\n\n\n

Hence, the other Reshimot <\/em>that remain of these Orot<\/em> too, were also mixed of Ohr<\/em> and Kli<\/em> together (see Part 4, Histaklut Pnimit <\/em>item 48). It is all the more so in the Kelim <\/em>de <\/em>GAR<\/em> as even the Kelim<\/em>themselves are still not considered Kelim<\/em>.<\/p>\n\n\n\n

Hence, now the Orot<\/em> returned in Hitpashtut <\/em>Bet<\/em> and came Zachar<\/em> and Nekeva <\/em>in Kli <\/em>de <\/em>Keter<\/em>. The Zachar <\/em>is from the Behinat <\/em>Reshimo <\/em>de <\/em>Ohr <\/em>Keter <\/em>de <\/em>Hitpashtut <\/em>Aleph<\/em>. The Reshimo<\/em> is divided into two Behinot <\/em>Ohr<\/em> and Kli<\/em> in it.<\/p>\n\n\n\n

The best in it, the Behinat <\/em>Ohr<\/em>, becomes the Behinat <\/em>Ohr<\/em> of the Zachar de <\/em>Kli <\/em>de <\/em>Keter<\/em>, and the worst in it, the Behinat <\/em>Kli<\/em> that was mixed in it, departs from it because of the Ohr <\/em>Hochma <\/em>that clothed that Kli <\/em>de <\/em>Keter<\/em> too. Since the Ohr <\/em>Hochma <\/em>clothed in the Kli<\/em> of the Reshimo<\/em> the Hochma <\/em>separates between the Ohr<\/em> of the Reshimo<\/em> and its Kli<\/em>. At that time the Kli<\/em> darkens and the Behinat <\/em>Kli<\/em> ends in it, as the Rav says.<\/p>\n\n\n\n

Their current  Hitpashtut <\/em>is the cause of the making of the  Kli<\/em> in these  GAR<\/em>.<\/strong><\/p>\n\n\n\n

This is so because the Ohr<\/em> of Hochma <\/em>that clothed the Kli <\/em>de <\/em>Keter<\/em> separated between the Ohr<\/em> and the Kli<\/em> of the Reshimo<\/em>, which weakens the Reshimo<\/em> of Hitpashtut <\/em>Aleph<\/em> too. As long as the Reshimo<\/em>is complete, the Kli<\/em> is strengthened by the Reshimo<\/em> in it even after the Ohr<\/em> drifts three degrees away from it.<\/p>\n\n\n\n

However, now the Behinat <\/em>Reshimo<\/em> too has weakened after the Behinat <\/em>Kli<\/em> has been deducted from it. By that it also attains the Behinat<\/em> outer half of the wall, since the Kli<\/em> consists of the Behina Gimel <\/em>too because of her clothing of Ohr <\/em>Hochma<\/em>, which is Behina Gimel<\/em>, being Behinat <\/em>Hitzoniut <\/em>to Behina Dalet<\/em>.<\/p>\n\n\n\n

Similarly, the Kli <\/em>de <\/em>Hochma <\/em>of Hitpashtut <\/em>Aleph<\/em> that Ohr <\/em>Bina<\/em> clothes, attains half of its outer wall since Ohr <\/em>ZA<\/em> is Behina <\/em>Aleph<\/em>, being Hitzoniut <\/em>to Behina <\/em>Bet<\/em>. Thus, the Kelim <\/em>de <\/em>GAR<\/em> were made by the current Hitpashtut <\/em>and the Etzem<\/em> of the Hitpashtut <\/em>causes them to be made into Kelim<\/em>.<\/p>\n\n\n\n

The Rav gives three reasons here regarding the completion of the Kelim <\/em>de <\/em>GAR<\/em>:<\/p>\n\n\n\n

    \n
  1. Due to the exit and distancing of the best  Ohr<\/em> of the  Reshimo<\/em> from the worst, most  Av <\/em>Ohr<\/em> in it. Hence, the  Ohr <\/em>Av<\/em> of the  Reshimo<\/em> became a complete  Kli<\/em>. <\/li>\n\n\n\n
  2. The coming of a new  Ohr<\/em> of  Hochma<\/em>, clothing that  Ohr <\/em>Av<\/em> of the  Reshimo<\/em> which comes between and separates the best  Ohr<\/em> of the  Reshimo<\/em> from the most  Av <\/em>Ohr<\/em> of the  Reshimo<\/em>. This makes the  Av <\/em>Ohr<\/em> a complete  Kli<\/em>. <\/li>\n\n\n\n
  3. Because of the  Achoraim <\/em>of the  Ohr <\/em>Keter<\/em> that remains standing in the  Rosh<\/em> and did not expand to the  Guf<\/em> once more in this  Hitpashtut <\/em>Bet<\/em>. These  Achoraim <\/em>lessen the  Ohr <\/em>GAR<\/em> even more than it was during the departure itself. Thus, it darkens the  Kelim<\/em> more than a distance of three degrees and therefore they have not become  Kelim<\/em> during the making of the  Achoraim <\/em>of the  Kelim<\/em> under the  Malchut <\/em>of the  Rosh<\/em>.<\/li>\n<\/ol>\n\n\n\n

    Zachar <\/em>and  Nekeva <\/em>in the  Keter<\/em> together and  Zachar <\/em>and  Nekeva <\/em>in  Hochma<\/em>.<\/strong><\/p>\n\n\n\n

    The Reshimo <\/em>de <\/em>Keter <\/em>de <\/em>Hitpashtut <\/em>Aleph<\/em> has become the Zachar de <\/em>Keter<\/em>, and the Reshimo <\/em>de <\/em>Hochma <\/em>of Hitpashtut <\/em>Aleph<\/em> has become the Zachar de <\/em>Hochma<\/em>. Also, Ohr <\/em>Hochma <\/em>de <\/em>Hitpashtut <\/em>Bet<\/em>that comes anew has become the Behinat <\/em>Nekeva <\/em>de <\/em>Kli <\/em>de <\/em>Hochma<\/em>.<\/p>\n\n\n\n

    51. It is the same matter in  Bina<\/em> too, except there is a difference in her, which is that some  Ohr Bina<\/em> remains in her during the  Histalkut<\/em>, and now Ohr Hesed<\/em> enters her.<\/strong><\/p>\n\n\n\n

    It is known that  Hesed<\/em> is the son of  Bina<\/em> and it cannot be the  Zachar<\/em> while the  Ohr Bina<\/em> itself a  Nekeva<\/em> to it. If we say that the  Ohr Bina<\/em> will be a Zachar<\/em> and the  Ohr Hesed<\/em> will be a  Nekeva<\/em>, that too is impossible.<\/strong><\/p>\n\n\n\n

    This is why that turning  Panim be Panim<\/em> that we described above is needed. When the eight  Orot<\/em> are given to her,  Hochma<\/em> turns her  Panim<\/em>downward and the  Zachar<\/em> and  Nekeva<\/em> of  Hochma<\/em> mate there in their place.<\/strong><\/p>\n\n\n\n

    They educe one  Ohr<\/em> through their  Zivug<\/em>, called  Yod<\/em>, which is then dispensed below by turning their  Panim<\/em> to  Bina<\/em>. At that time that  Yod<\/em>clothes inside the  Ohr Bina<\/em> as the others did, the  Yod<\/em> becomes a  Zachar<\/em>, and the  Bina Nukva<\/em>.<\/strong><\/p>\n\n\n\n

    Afterwards, when the seven  Orot<\/em> are placed in the  Kli<\/em> of  Bina<\/em>, the  Ohr Hesed<\/em> is placed in her and the  Ohr Hesed<\/em> remains in her in  Behinat MAN<\/em>permanently.<\/strong><\/p>\n\n\n\n

    Ohr Pnimi<\/em><\/p>\n\n\n\n

    51. <\/strong>That the  Ohr <\/em><\/strong>Bina <\/em><\/strong>will be a  Zachar <\/em>and the  Ohr <\/em><\/strong>Hesed <\/em><\/strong>will be a  Nekeva<\/em>, that too is impossible.<\/strong><\/p>\n\n\n\n

    This is so because the Eser <\/em>Sefirot <\/em>are discerned as two males, being Hochma <\/em>and ZA<\/em>, and two Nekevot<\/em> (pl. for Nekeva<\/em>), which are Bina<\/em> and Malchut<\/em>. Zachar <\/em>means Hitpashtut <\/em>of Ohr<\/em> and Nekeva <\/em>means reception of Ohr<\/em>.<\/p>\n\n\n\n

    Your sign is that the Zachar <\/em>faces downwards to dispense to the Tachtonim<\/em>, and the Nekeva <\/em>faces upward, to receive. This relationship is rooted back in the Eser <\/em>Sefirot <\/em>of Ohr Yashar<\/em> since Keter <\/em>de <\/em>Ohr Yashar <\/em>is the Shoresh <\/em>and the first Hitpashtut<\/em> from the Shoresh <\/em>is Ohr <\/em>Hochma<\/em>. The second Hitpashtut <\/em>is Ohr <\/em>de <\/em>Hassadim<\/em>, meaning the ZA<\/em>, and they are both discerned as Zecharim<\/em> (pl. for Zachar<\/em>).<\/p>\n\n\n\n

    Bina<\/em> is the Nekeva <\/em>of Hochma<\/em>, and Malchut <\/em>is the Nekeva <\/em>of the ZA<\/em>. He writes that it cannot be said that Ohr <\/em>Bina<\/em> will be a Zachar <\/em>and Ohr <\/em>Hesed<\/em> will be a Nekeva<\/em>. This is so because the nature of the Orot<\/em> is opposite at their Shoresh<\/em>: Ohr <\/em>Hesed<\/em> is Zachar<\/em>, meaning Ohr <\/em>ZA<\/em>, and Ohr <\/em>Bina<\/em> is Nekeva<\/em>, as we have explained.<\/p>\n\n\n\n

    Hochma <\/em>turns<\/strong> her Panim<\/em> downward etc. This has already been explained above (Ohr Pnimi <\/em>item 35, sub header \u201cHochma<\/em><\/strong>\u201d) and study it there.<\/p>\n\n\n\n

    Mate etc. one  Ohr<\/em> through their  Zivug<\/em>, called  Yod<\/em>.<\/strong><\/p>\n\n\n\n

    Regarding this Zivug<\/em> see Ohr Pnimi <\/em>item 35. Although this Zachar <\/em>comes from the Zivug <\/em>de <\/em>HB<\/em>, it is considered their Behinat <\/em>VAK<\/em> where each upshot is regarded as VAK<\/em> of its progenitors. However, since it is VAK <\/em>de <\/em>Hochma<\/em>, which is Yod<\/em>, its own value is also considered Yod<\/em>. However, a true Behinat <\/em>VAK<\/em> is always named in Vav<\/em>.<\/p>\n\n\n\n

    That  Yod<\/em> clothes inside the  Ohr <\/em>Bina<\/em>.<\/strong><\/p>\n\n\n\n

    This means the reshimot that remain in the Kli <\/em>de <\/em>Bina<\/em> from the time of Hitpashtut <\/em>Aleph<\/em>, after the Ohr <\/em>Bina<\/em> departed from there. It is so because all the Orot<\/em> left Reshimot <\/em>there in their Kelim<\/em> during their Histalkut <\/em>from them, as the Rav says above (Part 4, Chap 2 item 2), and that Reshimo<\/em> in Kli <\/em>de <\/em>Bina<\/em> became the Behinat <\/em>Nekeva <\/em>to the.<\/p>\n\n\n\n

    52. This  Ohr<\/em> of  Bina<\/em> is among the first  Orot<\/em> that remained there, and this Yod<\/em> that it came into from the  Zivug de ZON<\/em> inside  Hochma<\/em> is renewed. Hence, how will  Bina<\/em>, which is the  Shoresh<\/em>, become a  Nekeva<\/em> to this renewed  Ohr<\/em>, which is from  Hochma<\/em>?<\/strong><\/p>\n\n\n\n

    The answer is that we have already explained that this  Ohr<\/em> of  Bina<\/em> is not a great  Ohr<\/em>, since there are three distances between it and the  Ohr<\/em>, though they are not three complete distances. It is not so in the  Hochma<\/em> above.<\/strong><\/p>\n\n\n\n

    In addition, this  Ohr Bina<\/em> remained here during the  Histalkut<\/em>, when his intention was not to shine, but the Upper  Nukva<\/em> in  Hochma<\/em> intended to shine at the time of the  Hitpashtut<\/em>. Hence, the son, begotten by both can be more interior than this  Bina<\/em>, much less form the  Hesed<\/em> that now came, though it too is from the  Behina<\/em> of  Hitpashtut<\/em>. However, it is still three degrees below  Hochma<\/em>.<\/strong><\/p>\n\n\n\n

    Ohr Pnimi<\/em><\/p>\n\n\n\n

    52. <\/strong>This  Ohr<\/em> of <\/strong>Bina<\/em> is among the first  Orot<\/em> that remained there<\/strong>.<\/strong><\/p>\n\n\n\n

    It means that this is what remains of the Orot<\/em> of the first Hitpashtut de <\/em>AK<\/em>, as mentioned in the previous item.<\/p>\n\n\n\n

    53. Generally speaking, there is  YH<\/em> in  Keter<\/em>, which is  ZON<\/em>,  Keter<\/em> and Hochma<\/em>. In  Hochma<\/em> there is  ZON<\/em>, and this is another  YH<\/em>, and it is  HB<\/em>. In Bina<\/em> there is another  YH<\/em>, which is  ZON<\/em>. It is the renewed  Hochma<\/em> from the  Zivug Elyon<\/em> in  ZON<\/em> in  Hochma<\/em>, which is  Yod<\/em>. The  Bina<\/em> is  Nekeva<\/em> to him and it is the  Ot Hey<\/em>. Thus there are  YH<\/em> here as well. There is also  Ohr Hesed<\/em> in her, which is  Behinat<\/em> son.<\/strong><\/p>\n\n\n\n

    In addition, every one of these  GAR<\/em> is called  Ot Yod<\/em> in the filling. The Keter<\/em> contains  Yod YH<\/em>, and the  Kli<\/em> itself is the  Dalet<\/em> of the  Yod<\/em>.  Hochma<\/em>too contains  Yod<\/em>, which is  YH<\/em>,  ZON<\/em>, and the  Dalet<\/em> is the  Kli.<\/em><\/strong><\/p>\n\n\n\n

    However,  Bina<\/em> is called  Yod<\/em> in the  Behinat<\/em> three  Orot<\/em> in her, ordered as YDV<\/em>, and they are  Hochma<\/em>,  Bina<\/em>, and  Hesed<\/em>.  Yet<\/em>, the  Kli<\/em> is not mentioned here.<\/strong><\/p>\n\n\n\n

    There is yet another reason why the drop of  Yod<\/em> from the  Zivug Hochma<\/em> is the husband of this lower  Bina<\/em>: Since when  ZON<\/em> in  Hochma<\/em> mate, they do not educe that drop from her  Atzmut<\/em>, but from above, meaning from the Keter<\/em>. This is why his force is greater than the  Ohr<\/em> of the lower  Bina.<\/em><\/strong><\/p>\n\n\n\n

    Ohr Pnimi<\/em><\/p>\n\n\n\n

    53. <\/strong>Bina <\/em><\/strong>is called  Yod<\/em> in the  Behin at<\/em> three  Orot<\/em> in her, ordered as  YDV<\/em>.<\/strong><\/p>\n\n\n\n

    54. However, there was no existence of  ZON<\/em> in the rest of the  Sefirot<\/em>, as they are all males, and they are also complete  Kelim<\/em>. Only that  Ohr<\/em> that has reentered is present.<\/strong><\/p>\n\n\n\n

    Thus, the  Ohr<\/em> of  Gevura<\/em> entered in  Hesed<\/em> and etc. similarly until you find that the  Ohr<\/em> of  Malchut<\/em> is in  Kli<\/em> of  Yesod<\/em>. Here there is also a first question: How will a  Zachar<\/em> be turned into a  Nekeva<\/em>?<\/strong><\/p>\n\n\n\n

    Know, that this is why  ZON<\/em> in  Bina<\/em> had to mate and educe one  Hey<\/em> in its mold. It was divided into two, which are  DV<\/em>, and the  Ot Vav<\/em> entered the Kli Yesod<\/em>, as a  Zachar<\/em> of  Malchut<\/em> there, since this  Ot Vav<\/em> is several degrees higher than the  Ohr Malchut<\/em> in  Yesod<\/em>.<\/strong><\/p>\n\n\n\n

    This is why they are  ZON<\/em>. Afterwards, the  Ot Dalet<\/em> descended in  Malchut<\/em>and completed there in her place. Thus, there are  ZON<\/em> in the  Dalet Behinot<\/em>, which are  KHB Yesod<\/em>. This is the reason for the above question in these four, unlike in the others.<\/strong><\/p>\n\n\n\n

    Ohr Pnimi<\/em><\/p>\n\n\n\n

    54. <\/strong>Ohr <\/em><\/strong>of <\/strong>Malchut <\/em><\/strong>is in  Kli<\/em> of <\/strong>Yesod<\/em><\/strong>.<\/strong><\/p>\n\n\n\n

    After the Behina <\/em>Aleph<\/em> of the Ohr <\/em>Hod<\/em> had purified into Behinat <\/em>Keter<\/em>, meaning extending only Komat <\/em>Ohr <\/em>Malchut<\/em>, the Ohr<\/em> was given to the Kli<\/em> of Yesod<\/em>. This is why he writes, \u201cOhr <\/em>of  Malchut <\/em>is in  Kli<\/em>of  Yesod<\/em>\u201d<\/strong> (see above Ohr Pnimi <\/em>item 45).<\/p>\n\n\n\n

    Vav<\/em> entered the  Kli <\/em>Yesod<\/em>, as a  Zachar <\/em>of  Malchut <\/em>there, since this  Ot <\/em>Vav<\/em> is several degrees higher.<\/strong><\/p>\n\n\n\n

    This Vav <\/em>\u05d5 <\/strong>is from Komat <\/em>Behina <\/em>Aleph<\/em>. After Bina<\/em> purified into Koma <\/em>de <\/em>Behina <\/em>Aleph<\/em>, the above Hey <\/em>\u05d4 <\/strong>to the Kelim <\/em>de <\/em>VAK<\/em> along with the Ohr <\/em>Hesed<\/em>.<\/p>\n\n\n\n

    Hod<\/em> too gave the above Hey <\/em>\u05d4<\/strong> to the Yesod<\/em> as mere He\u2019arah<\/em> and not through the Hizdakchut <\/em>of Behina <\/em>Aleph<\/em> (see the Rav\u2019s words item 43). After the Hod<\/em> illuminated the Hey<\/em> in it, it purified into Komat <\/em>Malchut <\/em>and gave this residue to the Yesod<\/em>.<\/p>\n\n\n\n

    Thus, the \u05d5 <\/strong>from the \u05d4<\/strong> that took the Yesod<\/em> has Koma<\/em> of Behina <\/em>Aleph<\/em>, like the ZA<\/em>. Hence, it is the Zachar <\/em>of the Kli <\/em>de <\/em>Yesod<\/em> to the Ohr<\/em> of Komat <\/em>Malchut <\/em>in it, which is the Nekeva <\/em>in it.<\/p>\n\n\n\n

    He writes, \u201cThis Ot <\/em>Vav<\/em> is several degrees higher than the Ohr <\/em>Malchut <\/em>in Yesod<\/em>.\u201d The first is that it is Komat <\/em>Behina Aleph<\/em>, and the second is that it comes from the Zivug<\/em> of ZON <\/em>de <\/em>Bina<\/em>.<\/p>\n\n\n\n

    55. *We have already explained that there are five  Orot<\/em> in two  Kelim<\/em>. This is because there is  ZON<\/em> in the  Kelim<\/em> of  Hochma<\/em> and there is  ZON<\/em> in the  Kli<\/em>of  Bina<\/em>, and a son, which is the above  Hesed<\/em>.<\/strong><\/p>\n\n\n\n

    These ascents depend on the actions of the  Tachtonim<\/em>. Sometimes all five Orot<\/em> ascend, and sometimes only four ascend and the  Ohr Hesed<\/em>, which is a son, remains below in the  Kli<\/em> of  Bina<\/em>.<\/strong><\/p>\n\n\n\n

    We have explained above that there is  ZON<\/em> in each of these  GAR<\/em>. They are called  YH<\/em>,  Yod<\/em> in the  Zachar<\/em>, and  Hey<\/em> in the  Nukva<\/em>.<\/strong><\/p>\n\n\n\n

    Know, that when all these five  Orot<\/em> rise in  Keter<\/em>, they are sometimes incorporated in the  Nukva<\/em>, and sometimes in the  Dechura<\/em>. Sometimes some of them are in  Nukva<\/em> and some of them in the  Dechura<\/em>. Know, that when only four  Orot<\/em> ascend, they always incorporate only in the  Nukva<\/em>.<\/strong><\/p>\n\n\n\n

    Ohr Pnimi<\/p>\n\n\n\n

    55. <\/strong>There is <\/strong>ZON<\/em> in the <\/strong>Kli<\/em> of <\/strong>Bina<\/em>, and a son, which is the above <\/strong>Hesed<\/em>.<\/strong><\/p>\n\n\n\n

    The Zachar <\/em>is the Yod<\/em> that was born by the ZON <\/em>de <\/em>Kli <\/em>de <\/em>Hochma<\/em>, and the Nekeva <\/em>is the Reshimo<\/em>that remained in the Kli <\/em>de <\/em>Bina<\/em> from the time of Hitpashtut <\/em>Aleph<\/em>. The son there is the Ohr <\/em>Hesed<\/em>that dispensed Hochma <\/em>to the Kli <\/em>de <\/em>Bina<\/em> after ZON <\/em>de <\/em>Hochma <\/em>had purified to Behina <\/em>Aleph<\/em> (see item 51).<\/p>\n\n\n\n

    These ascents depend on the actions of the  Tachtonim<\/em>.<\/strong><\/p>\n\n\n\n

    When Lo <\/em>Matei<\/em> in Hochma <\/em>and Bina<\/em> because they purified to Behina Aleph <\/em>and Komat <\/em>HB<\/em> disappeared from the Partzuf<\/em>, HB<\/em> rise to the Keter<\/em>. Through their ascent to ZON <\/em>de <\/em>Keter<\/em>, they induce the return of the Aviut<\/em> of Behina Gimel <\/em>to the Masach de <\/em>ZON <\/em>de <\/em>Keter<\/em>.<\/p>\n\n\n\n

    At that time they mate with the Ohr Elyon <\/em>once more and once more extend Komat <\/em>Hochma <\/em>as in the beginning (see Ohr Pnimi <\/em>item 36). It is similar in the second Behina<\/em> of the Hitpashtut<\/em>, meaning Partzuf <\/em>Bina <\/em>de <\/em>AK<\/em>.<\/p>\n\n\n\n

    When Lo <\/em>Matei<\/em> in Hochma<\/em>, Bina<\/em>, and Hesed<\/em>, Tifferet<\/em>, Hod<\/em>, and Malchut<\/em> (see Ohr Pnimi <\/em>item 47, par. \u201cYou already know the two matters\u201d), all the Orot<\/em> rise to the Keter<\/em>, to the ZON<\/em> there. This causes the return of the Aviut <\/em>de <\/em>Behina Bet <\/em>to the Masach <\/em>there.<\/p>\n\n\n\n

    Then Komat <\/em>Bina<\/em> emerges once again as in the beginning on these two kinds of ascents, namely the ascents of Hitpashtut <\/em>Bet<\/em>, called Partzuf <\/em>Hochma <\/em>de <\/em>AK<\/em>, and the ascents of the second Behina<\/em> of the perpetual Hitpashtut <\/em>in Matei ve Lo Matei<\/em>, called Partzuf <\/em>Bina <\/em>de <\/em>AK<\/em> (see the Rav\u2019s words item 47). Al the words of the Rav before us revolve around that. Regarding his statement that they are dependent on the actions of the Tachtonim<\/em>, that has been explained above (Ohr Pnimi <\/em>item 49, subsection \u201cThe act of humans<\/strong>\u201d).<\/p>\n\n\n\n

    Sometimes all five  Orot<\/em> ascend, and sometimes only four ascend and the  Ohr <\/em>Hesed<\/em>, which is a son, remains below in the  Kli<\/em> of  Bina<\/em>.<\/strong><\/p>\n\n\n\n

    It is so because only four Orot<\/em> rise in Partzuf <\/em>Hochma<\/em>, which are ZON <\/em>de <\/em>Kli <\/em>de <\/em>Hochma<\/em>, and ZON <\/em>de <\/em>Kli <\/em>de <\/em>Bina<\/em>. But, the Ohr <\/em>Hesed<\/em> that contains the entire ZAT<\/em> does not ascend throughout the rest of Hitpashtut <\/em>Bet<\/em> of the first Behina<\/em> until the completion of that Hitpashtut<\/em> (see item 46 and Ohr Pnimi <\/em>item 47).<\/p>\n\n\n\n

    In this manner, only the four Orot<\/em> in HB<\/em> rose to Keter<\/em> throughout all exits and entrances. It is so because only Behina Bet <\/em>purified and her Koma<\/em> disappeared in the Shoresh <\/em>in Keter<\/em>.<\/p>\n\n\n\n

    Yet, Behina Aleph <\/em>did not purify but only at the end of the Hitpashtut<\/em>, which is only at the coming of the Orot<\/em> to Yesod<\/em> and Malchut<\/em>. At that time the perpetual Hitpashtut <\/em>of Matei ve Lo Matei <\/em>begins, called Partzuf <\/em>Bina<\/em>.<\/p>\n\n\n\n

    Five Orot<\/em> ascend in this Partzuf <\/em>since here too the Ohr <\/em>Hesed<\/em> that contains the whole ZAT<\/em> rises to Keter<\/em>. This is so because here the Matei ve Lo Matei <\/em>applies perpetually, because every time it Matei<\/em>to Malchut<\/em>, it is after the Hizdakchut <\/em>de <\/em>Behina <\/em>Aleph<\/em>.<\/p>\n\n\n\n

    When Malchut <\/em>too purifies, all the Orot<\/em> rise to Keter<\/em>. Thus, every time it is Lo <\/em>Matei<\/em> in the Malchut<\/em>, the five Orot<\/em>, which are ZON <\/em>de <\/em>HB<\/em>, and the Hesed<\/em> that contains ZAT<\/em>, rise to the Keter<\/em>. He writes that sometimes four Orot<\/em> rise, meaning in Partzuf Hochma<\/em>, and sometimes five Orot<\/em> ascend, meaning in Partzuf Bina<\/em>.<\/p>\n\n\n\n

    Only four  Orot<\/em> ascend, they always incorporate only in the  Nukva<\/em>.<\/strong><\/p>\n\n\n\n

    You know that there are Zachar <\/em>and Nekeva <\/em>in the Kli <\/em>de <\/em>Keter<\/em>. There are two Kelim <\/em>in Partzuf <\/em>Hochma <\/em>de <\/em>AK<\/em>, which is Hitpashtut <\/em>Bet<\/em>, one for the Zachar <\/em>and the other for the Nekeva<\/em>. Hence, when the Orot<\/em> rise to the Keter<\/em>, they all come, meaning the four Orot<\/em>, to the Kli<\/em> of the Nekeva <\/em>since she receives them for MAN<\/em> within her, but not the Zachar <\/em>since all the ascents for MAN<\/em> are only to the Nekeva<\/em>.<\/p>\n\n\n\n

    However, when five Orot<\/em> rise, it is depicted only in a Partzuf<\/em> where there is perpetual Matei ve Lo Matei<\/em>. Every Lo <\/em>Matei<\/em> in Malchut<\/em>, all the Orot<\/em> rise to MAN<\/em> to the Keter<\/em>, meaning the Hesed<\/em> too.<\/p>\n\n\n\n

    Since there is not more than one Kli <\/em>de <\/em>Zachar <\/em>in Partzuf <\/em>Bina<\/em>, the Nukva<\/em> too clothes the Kli <\/em>de <\/em>Zachar<\/em>. Hence, the Orot<\/em> must ascend to the Kli <\/em>de <\/em>Zachar<\/em>, since the Nukva<\/em> is there too.<\/p>\n\n\n\n

    56. We shall now explain this division, and say, that before these  Orot<\/em> rise above to be incorporated in the  Keter<\/em>, the name  YH<\/em> in the  Keter<\/em> is  Pashut<\/em>without filling. Yet, there will be filling in them when these  Orot<\/em> ascend upwards.<\/strong><\/p>\n\n\n\n

    There are three fillings, in  Yodin<\/em>, in  Heyin<\/em>, or in  Alephin<\/em>. When only four Orot<\/em> ascend, they are all incorporated in the  Nukva<\/em>, which is the  Hey<\/em> of the name  YH<\/em> in the  Keter<\/em>. At that time the filling of that  Hey<\/em> is in  Yod<\/em>, like this:  HY<\/em>.<\/strong><\/p>\n\n\n\n

    Ohr Pnimi<\/em><\/p>\n\n\n\n

    56. <\/strong>The name <\/strong>YH<\/em> in the <\/strong>Keter<\/em> is <\/strong>Pashut <\/em><\/strong>without filling.<\/strong><\/p>\n\n\n\n

    It is so because the ZON <\/em>de <\/em>Keter<\/em> purified from the Behina Gimel <\/em>in them, the Zivug<\/em> stopped, the Komot<\/em> of the ZON<\/em> departed to their Shoresh<\/em>, and only the Reshimot <\/em>of ZON<\/em> remained in Kli <\/em>de <\/em>Keter<\/em>. At that time they are considered a simple name YH<\/em>, without the filling in them, meaning the measure of Aviut<\/em> that extends the measure of their Koma<\/em> and fills them with their Ohr<\/em>.<\/p>\n\n\n\n

    In  Yodin<\/em>, in  Heyin<\/em>, or in  Alephin<\/em>.<\/strong><\/p>\n\n\n\n

    The Aviut <\/em>de <\/em>Behina Gimel <\/em>that extends Komat <\/em>Hochma <\/em>is called \u201cfilling of Yodin<\/em>\u201d. Aviut <\/em>de <\/em>Behina Bet <\/em>that extends Komat <\/em>Bina<\/em> is also called \u201cfilling of Yodin<\/em>\u201d, except the Aleph<\/em> in the Vav<\/em> in it, such as this Yod <\/em>\u05d9\u05d5\u05d3<\/strong>, Hey <\/em>\u05d4\u05d9<\/strong>, Vav <\/em>\u05d5\u05d0\u05d5<\/strong>, Hey <\/em>\u05d4\u05d9<\/strong>. The Behinat <\/em>ZA<\/em> is HaVaYaH <\/em>in filling of Alephin<\/em>, and the Behinat <\/em>Malchut <\/em>is HaVaYaH <\/em>in filling of Heyin<\/em>.<\/p>\n\n\n\n

    When only four  Orot<\/em> ascend, they are all incorporated in the  Nukva<\/em>, which is the  Hey<\/em> of the name  YH<\/em>.<\/strong><\/p>\n\n\n\n

    It means that the Kli <\/em>de <\/em>Nukva<\/em> is the Hey <\/em>\u05d4 <\/strong>de <\/em>YH<\/em>, because only the Kelim<\/em> are called Otiot<\/em> and not the Orot<\/em> themselves, and remember that (see the Rav\u2019s words in Part 4, Chap 3, item 12). The fulfillment of that Hey<\/em> is in the Yod<\/em>, like this: It is so because the Aviut <\/em>de <\/em>Behina Gimel <\/em>is called Yod<\/em>.<\/p>\n\n\n\n

    It has been explained above (Ohr Pnimi <\/em>item 40) that because of the ascent of the Zachar de <\/em>Hochma<\/em>from Aviut <\/em>de <\/em>Behina Gimel<\/em>, the Nukva <\/em>de <\/em>Keter<\/em> returns and receives this Aviut <\/em>de <\/em>Behina Gimel<\/em> in her Masach<\/em>. It follows that the Hey<\/em>, which is Nukva <\/em>de <\/em>Keter<\/em>, is filled with Yod<\/em>.<\/p>\n\n\n\n

    57. The thing is that when four  Orot<\/em> ascend in the  Nukva<\/em> the lower three are cancelled in the first, since  Ohr Hochma<\/em> always cancels the others, and then all three are annulled in the  Ot Yod<\/em> , which is the  Hochma<\/em>. This is why the filling of this  Hey<\/em> \u05d4 is with  Yod \u05d9<\/em>.<\/strong><\/p>\n\n\n\n

    Ohr Pnimi<\/em><\/p>\n\n\n\n

    57. <\/strong>Hochma <\/em>always cancels the others, and then all three are annulled in the <\/strong>Ot <\/em><\/strong>Yod <\/em>\u05d9<\/strong>.<\/strong><\/p>\n\n\n\n

    It means that Komat <\/em>Hochma <\/em>contains within it all the other lower Komot<\/em>, as the Rav says above (item 37): \u201cWe have a great rule in our hands: the Elyon<\/em> is greater than everything below it.\u201d Thus, each Koma<\/em> is named only after its highest Sefira<\/em>.<\/p>\n\n\n\n

    58. However, know that  ZON<\/em> in the  Keter<\/em> rise above in their  Shorashim<\/em>, which is the meaning of  Lo Matei<\/em>. At that time the nine  Sefirot<\/em> in each of them rise, and two  Malchuyot<\/em>(pl. for  Malchut<\/em>) remain below, the  Zachar Malchut<\/em> and the  Nekeva Malchut<\/em>. They are called  YH<\/em> since they are  Pshutim<\/em> (pl. for  Pashut<\/em>), without filling.<\/strong><\/p>\n\n\n\n

    Ohr Pnimi<\/em><\/p>\n\n\n\n

    58. <\/strong>Two <\/strong>Malchuyot <\/em><\/strong>(pl. for  Malchut<\/em>) remain below, the <\/strong>Zachar <\/em><\/strong>Malchut <\/em><\/strong>and the <\/strong>Nekeva <\/em><\/strong>Malchut<\/em><\/strong>. They are called <\/strong>YH <\/em><\/strong>since they are  Pshutim<\/em> (pl. for <\/strong>Pashut<\/em><\/strong>), without filling.<\/strong><\/p>\n\n\n\n

    This means that the Reshimot <\/em>that remain from the Orot <\/em>ZON<\/em> after their departure are the Behinot <\/em>Malchut <\/em>of the ZON<\/em>. This is because a Reshimo<\/em> is considered Behinat <\/em>Malchut <\/em>of the Ohr<\/em> that departed and they are simple, without filling, meaning the measure of Aviut<\/em> in the Masach <\/em>that extends the measure of the Koma<\/em>. Since their measure of Aviut<\/em> has purified, the Orot<\/em> departed, and this is why they are simple.<\/p>\n\n\n\n

    59. Yet, you should know that then the two  Melachim<\/em> are equal. Although the  Zachar<\/em> is greater than the  Nukva<\/em>, still, now they are equal since the Behinat Ohr Zachar<\/em> is in the form of  Histalkut<\/em>, as mentioned above. When these  Orot<\/em> wanted to depart in order to make a  Kli<\/em>, these  Orot<\/em> remained in Keter Hochma Bina<\/em>, as we have said above, I wish to say the  Reshimot.<\/em><\/strong><\/p>\n\n\n\n

    It turns out, that the  Ohr Zachar<\/em> of the  Keter<\/em> is in the form of  Histalkut<\/em>, the  Ohr Nukva<\/em> in the  Keter<\/em> is in the form of  Panim<\/em>, and hence the  Ohr Zachar<\/em> and the  Ohr Nekeva<\/em> are equal this time. Moreover, since the Zachar<\/em> left itself outside, under the  Shorashim<\/em>, the  Zachar<\/em> has a great craving to ascend once more, which is not so in the  Nukva<\/em>.<\/strong><\/p>\n\n\n\n

    Hence, almost all the  Ohr Zachar<\/em> rises upwards and only very little  Ohr<\/em>remains. Yet, because the  Nukva<\/em> does not have a  Shoresh<\/em> above like the Zachar<\/em> in the  Keter<\/em>, she does not have such a craving and desire to rise, and most of the  Ohr<\/em> remains in her  Kli<\/em>.<\/strong><\/p>\n\n\n\n

    For that reason they cannot be equal, the two  Malchuyot<\/em> together,  Zachar<\/em>and  Nekeva<\/em>. Yet when they return, the  Zachar<\/em> comes with all its  Ohr<\/em> and also takes a great  Ohr<\/em> from the  Shoresh<\/em> of  Keter<\/em> above it. Thus, when they return, the  Nukva <\/em>cannot receive the entire  Ohr<\/em> of the  Zachar<\/em>, only the  VAK.<\/em><\/strong><\/p>\n\n\n\n

    60. In order to understand that, there is one thing you must know first, and this is it: There is a difference between the first time in  Atzilut<\/em> and the time that follows. The first time in all of them is when the  Ohr Zachar<\/em> of Keter<\/em> remains during the first  Histalkut.<\/em><\/strong><\/p>\n\n\n\n

    Afterwards, in  Hitpashtut Bet<\/em>, when the  Hochma<\/em> enters the  Kli<\/em> of  Keter<\/em>, it does not enter the  Kli<\/em> of the  Zachar<\/em>, but only enters in the  Kli<\/em> of the Nekeva<\/em> itself, which is the  Hey<\/em> of the  YH<\/em>. Thus  ZON<\/em> are in two  Kelim<\/em>.<\/strong><\/p>\n\n\n\n

    However, in  Histalkut Bet<\/em>, when both  ZON<\/em> rose up and equalized together, they all received  He\u2019arah<\/em> from the  Keter Elyon<\/em> together. Hence, when they come and return in their  Kelim<\/em>, both enter the  Kli<\/em> of the  Zachar<\/em> and the Malchut<\/em> of the  Nukva<\/em> remains in her  Kli<\/em> of  Hey <\/em>\u05d4.<\/strong><\/p>\n\n\n\n

    Ohr Pnimi<\/em><\/p>\n\n\n\n

    60. <\/strong>There is a difference between the first time in <\/strong>Atzilut <\/em>and the time that follows.<\/strong><\/p>\n\n\n\n

    It has been explained above that first the Ohr<\/em> expanded in Matei ve Lo Matei<\/em> in ten exits and ten entrances of all ten Orot<\/em> until it came to the Malchut<\/em>. After that it became Matei ve Lo Matei <\/em>a second time, perpetual. This means that every time the Hitpashtut <\/em>reaches Malchut <\/em>it returns.<\/p>\n\n\n\n

    It has been explained that the first Behina<\/em>, meaning the Matei ve Lo Matei <\/em>that reached the Malchut <\/em>once, is called Partzuf <\/em>Hochma <\/em>de <\/em>AK<\/em>, or AB <\/em>de <\/em>AK<\/em>. The perpetual Matei ve Lo Matei <\/em>that goes back and forth is another Behina<\/em>, called Partzuf <\/em>Bina <\/em>de <\/em>AK<\/em>, or SAG <\/em>de <\/em>AK<\/em>.<\/p>\n\n\n\n

    He writes, \u201cThere is a difference between the first time in Atzilut<\/em>,\u201d meaning the Matei ve Lo Matei <\/em>once until it reaches Malchut<\/em>. \u201cThe time that follows\u201d means the Matei ve Lo Matei <\/em>after it reached the Malchut <\/em>in the first time, which is the perpetual Matei ve Lo Matei<\/em>.<\/p>\n\n\n\n

    The first time in all of them etc. are in two  Kelim<\/em> etc.<\/strong><\/p>\n\n\n\n

    It is so because these two Kelim<\/em> of Zachar <\/em>and Nekeva <\/em>emerged right at the time of the coming of the Ohr<\/em> back to the Partzuf<\/em> by the double Haka\u2019ot<\/em> (pl. for Hakaa<\/em>) of the Reshimo<\/em> that remains in Keter<\/em> to the Ohr<\/em> that comes to the Partzuf<\/em> anew.<\/p>\n\n\n\n

    The Rav explains (Part 4, Chap 4, item 6) that a small Ohr<\/em> does not strike a bigger Ohr<\/em>. Still, because there is merit in the Ohr <\/em>Hochma<\/em> that comes anew from above unlike the Reshimo<\/em>, whose Zivug<\/em> and her Ohr<\/em> have already departed, the Hochma <\/em>can strike the Reshimo<\/em> and educe Nitzotzin <\/em>from her.<\/p>\n\n\n\n

    Yet, this reason is sufficient only for the Ohr <\/em>Hochma<\/em>. Because of its coming anew from the Zivug<\/em>above, it thus equalizes with the Reshimo<\/em> whose Zivug<\/em> has already departed.<\/p>\n\n\n\n

    However, this is not enough for Partzuf <\/em>Bina <\/em>de <\/em>AK<\/em> since although Ohr <\/em>Bina<\/em> came anew, its power is still not enough to strike the Reshimo<\/em> and educe Nitzotzin <\/em>for the Kli<\/em>. For that reason a Kli<\/em> for the Nekeva <\/em>was not made here, but it is clothed in the Kli <\/em>de <\/em>Zachar<\/em> that remains of the previous Hitpashtut <\/em>Bet<\/em>.<\/p>\n\n\n\n

    Furthermore, the Rav has already written (Part 4, Chap 3, item 10) that the whole reason for the beating of the Orot<\/em> on each other is only between two opposite and contradicting Orot<\/em> in their nature. The Reshimo <\/em>de <\/em>Keter<\/em> prevents He\u2019arat <\/em>GAR<\/em> because of the Achoraim <\/em>de <\/em>Ohr <\/em>Keter<\/em> that stands at the Rosh<\/em> (see Ohr <\/em>Pnimi<\/em> item 40, paragraph \u201cThe Masach de <\/em>Keter<\/em> purified\u201d). Also, the whole He\u2019arah<\/em> of Ohr <\/em>Hochma <\/em>is only Behinat <\/em>GAR<\/em>, as it is written there.<\/p>\n\n\n\n

    Since they are divided in their nature, they beat on each other. However, in Partzuf <\/em>Bina<\/em>, whose Reshimo<\/em> remains from the Ohr <\/em>Hochma <\/em>de <\/em>Hitpashtut <\/em>Bet<\/em> and the Ohr<\/em> that comes anew is the Ohr <\/em>Bina<\/em>, it is known that Hochma <\/em>and Bina<\/em> are not in disparity of nature. On the contrary, AVI<\/em> stay as one (as the Rav says in item 39).<\/p>\n\n\n\n

    Hence, there is no Hakaa<\/em> between the Reshimo<\/em> and the Ohr <\/em>Bina<\/em>, there are no Nitzotzin <\/em>for new Kelim<\/em> from the Nekeva<\/em>, and for this reason, the Nekeva <\/em>clothes in Kli <\/em>de <\/em>Zachar<\/em>. This does not contradict what the Rav wrote above (item 3), that the Ohr <\/em>Hochma <\/em>clothed in the bad Ohr <\/em>de <\/em>Reshimo <\/em>de <\/em>Keter<\/em> and the Ohr<\/em> of the Reshimo <\/em>de <\/em>Keter<\/em> inside Hochma<\/em>. Thus, the Ohr <\/em>Hochma <\/em>and the Reshimo<\/em> have only one Kli<\/em>, while here he says that they have two Kelim<\/em>.<\/p>\n\n\n\n

    The thing is that they clothe each other like the particular degrees in the Partzufim<\/em> of Atzilut<\/em>. This means that the Kli <\/em>de <\/em>Hochma <\/em>clothes in Kli <\/em>de <\/em>Keter<\/em>, and the Ohr <\/em>Av<\/em> of the Reshimo<\/em> clothes inside Kli <\/em>de <\/em>Hochma<\/em>. Ohr <\/em>Hochma <\/em>clothes inside the Ohr <\/em>Av<\/em> of the Reshimo<\/em> and the selected Ohr<\/em> of the Reshimo<\/em> clothes inside the Ohr <\/em>Hochma<\/em>.<\/p>\n\n\n\n

    In  Histalkut <\/em>Bet<\/em>, when both  ZON<\/em> rose up etc. both enter the  Kli<\/em> of the  Zachar<\/em>.<\/strong><\/p>\n\n\n\n

    The Histalkut <\/em>of the Matei ve Lo Matei <\/em>of the first time is called Histalkut <\/em>Bet<\/em>. This is because Partzuf Keter <\/em>de <\/em>AK<\/em> is Hitpashtut <\/em>Aleph<\/em>, and the Histalkut<\/em> of Partzuf Keter<\/em> is called Histalkut Aleph<\/em>. Partzuf <\/em>Hochma <\/em>de <\/em>AK<\/em> is Hitpashtut <\/em>Bet<\/em> and the Histalkut <\/em>of Partzuf <\/em>Hochma <\/em>is called Histalkut <\/em>Bet<\/em>.<\/p>\n\n\n\n

    As in the first Histalkut<\/em>, the Rav explained above (item 6) that prior to Hitpashtut <\/em>Bet<\/em>, the ZON <\/em>de <\/em>Keter<\/em> rose up, being the Reshimo <\/em>de <\/em>Behina Dalet <\/em>de <\/em>Hitlabshut<\/em> and the Reshimo <\/em>de <\/em>Behina Gimel<\/em>. There, both received He\u2019arah<\/em> from the Keter <\/em>Elyon<\/em>.<\/p>\n\n\n\n

    Similarly, in the second Histalkut<\/em>, prior to the Hitpashtut <\/em>of Partzuf <\/em>Bina<\/em>, the two Reshimot <\/em>rose. These are the Reshimo <\/em>de <\/em>Behina Gimel <\/em>of Hitlabshut <\/em>and the Reshimo <\/em>de <\/em>Behina <\/em>Bet<\/em>, which are Behinat <\/em>ZON <\/em>de <\/em>Keter <\/em>de <\/em>Partzuf Bina<\/em>.<\/p>\n\n\n\n

    Both of them rose to the Malchut de <\/em>Rosh<\/em> and there received He\u2019arah<\/em> from the Keter <\/em>Elyon<\/em> together. Through this He\u2019arah<\/em>, the Nekeva <\/em>acquired Hishtavut<\/em> with the Zachar<\/em>, and for that reason the Nekeva <\/em>could clothe the Kli<\/em> of the Zachar<\/em>.<\/p>\n\n\n\n

    61. This is always so after the first time since the  ZON<\/em> always remain in the  Kli Zachar<\/em> and mate there together. It turns out that the  Yod<\/em>, which is the  Kli<\/em> of the  Zachar<\/em>, were both  ZON<\/em>.<\/strong><\/p>\n\n\n\n

    When they mate, the  Nukva<\/em> does not tolerate the  Ohr Zachar<\/em>, except from its  VAK<\/em>. Two sons stem from the  Zivug<\/em> of these  ZON<\/em> that were incorporated in the simple  Ot Yod<\/em>, following their example. They are the VD (Vav Dalet)<\/em> filling of  Yod<\/em>.<\/strong><\/p>\n\n\n\n

    Ohr Pnimi<\/em><\/p>\n\n\n\n

    61. <\/strong>The <\/strong>Nukva <\/em><\/strong>does not tolerate the  Ohr Zachar<\/em>, except from its <\/strong>VAK<\/em><\/strong>.<\/strong><\/p>\n\n\n\n

    This is because the Ohr <\/em>Hochma <\/em>remains in the Rosh<\/em> under the Malchut <\/em>because its Achoraim <\/em>is below and prevents He\u2019arat <\/em>GAR<\/em> from the Keter <\/em>de <\/em>Guf <\/em>(Ohr Pnimi <\/em>item 40, par. \u201cWe must understand that thing.\u201d).<\/p>\n\n\n\n

    There it explains it regarding Partzuf <\/em>Hochma<\/em>, and the same applies in Partzuf <\/em>Bina<\/em> as well. This is because there is one reason for both: Since the Ohr<\/em> that remains in the Rosh<\/em> cannot expand to the Guf<\/em> by itself. Although its Reshimo<\/em> shines in the Guf<\/em>, such a He\u2019arah<\/em> is still considered to be through the Achoraim<\/em>, preventing He\u2019arat <\/em>GAR<\/em>. This is why he says, \u201cthe Nukva<\/em> does not tolerate the Ohr Zachar<\/em>, except from its VAK<\/em>.\u201d<\/p>\n\n\n\n

    Two sons stem from the  Zivug<\/em> of these  ZON<\/em> that were incorporated in the simple  Ot <\/em>Yod<\/em>, following their example. They are the  VD <\/em>(Vav Dalet<\/em>) filling of  Yod<\/em>.<\/strong><\/p>\n\n\n\n

    It means that as the ZON <\/em>de <\/em>Keter<\/em> in the Partzuf <\/em>Hochma <\/em>de <\/em>AK<\/em> emanated the ZON<\/em> to Kli <\/em>de <\/em>Hochma <\/em>of that Partzuf<\/em>, so here the ZON <\/em>de <\/em>Keter<\/em> in Partzuf <\/em>Bina<\/em> educed the ZON<\/em> to the Kli <\/em>Hochma <\/em>here, through their Zivug<\/em> together. The difference is in the measure of the Koma<\/em>, since in Partzuf <\/em>Hochma <\/em>the ZON <\/em>de <\/em>Kli <\/em>de <\/em>Hochma <\/em>are regarded as YH<\/em> (see the Rav\u2019s words item 53).<\/p>\n\n\n\n

    Here, however, there is only Behinat <\/em>Ohr <\/em>Bina<\/em> even in ZON <\/em>de <\/em>Keter<\/em>. Hence there is no longer Behinat <\/em>GAR<\/em> in the ZON <\/em>de <\/em>Hochma <\/em>that were emanated by their Zivug<\/em>, but Behinat <\/em>VAK <\/em>de <\/em>GAR<\/em>. This is because it is similar to the ZON <\/em>de <\/em>Kli <\/em>de <\/em>Bina<\/em>, emanated from the ZON <\/em>de <\/em>Hochma <\/em>in Partzuf <\/em>Hochma <\/em>de <\/em>AK<\/em>.<\/p>\n\n\n\n

    It is so because the Komat <\/em>ZON <\/em>de <\/em>Keter<\/em> of Partzuf <\/em>Bina<\/em> is equal to the Komat <\/em>ZON <\/em>de <\/em>Hochma <\/em>in Partzuf <\/em>Hochma <\/em>de <\/em>AK<\/em> (see Ohr Pnimi <\/em>item 47, par. \u201cNow we shall explain\u201d). For that reason the Zachar <\/em>in Kli <\/em>de <\/em>Hochma <\/em>here is not called Yod<\/em>, but Vav<\/em>, since the VAK<\/em> is always called Vav<\/em>. He writes that they are VD<\/em> in filling of Yod<\/em>, like the ZON<\/em> in Bina <\/em>de <\/em>Partzuf <\/em>Hochma<\/em>.<\/p>\n\n\n\n

    62. The thing is that since the  Zachar<\/em> does not mate in the  Nukva<\/em>, only in the form of its  VAK<\/em>, its son is in the shape of  Vav<\/em> as well.  Yet<\/em>, the  Nukva<\/em> is the shape of  Dalet<\/em>, since she has all the  Yod Kelim<\/em>, except her  Ohr VAK<\/em> is annulled in her first four, hence the name  Dalet.<\/em> Thus, the filling of  Yod<\/em>, which is  VD<\/em>, and all this, is called  Yod,<\/em> which are  ZON.<\/em><\/strong><\/p>\n\n\n\n

    Afterwards she is the  Ot Hey<\/em> of the  YH<\/em>, which is the  Kli<\/em> of the  Nukva<\/em>, and Malchut<\/em> of the  Nukva<\/em> remains there. When the four lower  Orot<\/em> rise in this Ot Hey<\/em>, it is filled with the  Ot Yod<\/em>, and becomes Hey \u05d4, though the shape of this  Hey<\/em> is such as this  VD<\/em>, hence it is ten.<\/strong><\/p>\n\n\n\n

    Ohr Pnimi<\/em><\/p>\n\n\n\n

    62. <\/strong>The  Zachar <\/em>does not mate in the <\/strong>Nukva<\/em>, only in the form of its <\/strong>VAK <\/em><\/strong>etc<\/strong>. is in the shape of  Vav <\/em><\/strong>etc. the <\/strong>Nukva<\/em> is the shape of <\/strong>Dalet<\/em><\/strong>.<\/strong><\/p>\n\n\n\n

    This is so because the Zachar <\/em>extends from a Zachar <\/em>which is Behinat <\/em>Ohr <\/em>Hochma<\/em>. However, since it does not mate for these ZON<\/em>, but from the Behinat <\/em>VAK<\/em> in it, the Zachar <\/em>has only VAK <\/em>de <\/em>Hochma<\/em>. For this reason it is called Vav <\/em>\u05d5.<\/strong><\/p>\n\n\n\n

    The Nekeva <\/em>extends from the Nukva <\/em>de <\/em>Kli <\/em>de <\/em>Keter<\/em>, which is the Komat <\/em>Bina<\/em>. It is called Dalet <\/em>\u05d3 <\/strong>because although it has GAR<\/em>, its VAK<\/em> are contained in the GAR<\/em>.<\/p>\n\n\n\n

    Thus, the filling of  Yod<\/em>, which is  VD<\/em>.<\/strong><\/p>\n\n\n\n

    This explains the matter of the ascents of the Orot<\/em> of Partzuf <\/em>Bina<\/em>. It states that if five Orot<\/em> ascend, they all ascend to the Zachar<\/em>. It has been explained that the reason is that the ZON<\/em> in this Partzuf <\/em>have only one Kli<\/em>, which is a Kli <\/em>de <\/em>Zachar<\/em>, called Yod <\/em>\u05d9<\/strong>.<\/p>\n\n\n\n

    It has also been explained that all those five Orot<\/em> that rose to Kli <\/em>de <\/em>Keter<\/em> are incorporated in the Orot <\/em>Elyonim<\/em>, which are ZON <\/em>de <\/em>Hochma<\/em>, called Vav <\/em>\u05d5 <\/strong>Dalet <\/em>\u05d3<\/strong>. We have also learned that this is the meaning of the VD<\/em> in filling of your, since when they rise to the Kli <\/em>de <\/em>Zachar<\/em>, called Yod<\/em>, and the ascending Orot<\/em> are called VD<\/em>, the Zivug<\/em> returns to the Partzuf<\/em>.<\/p>\n\n\n\n

    This is the deduction that he wanted to teach to us in this study. Below he will also bring the ascents of Partzuf <\/em>Hochma <\/em>to the Kli <\/em>de <\/em>Nukva<\/em> of the Keter<\/em>.<\/p>\n\n\n\n

    When the four lower  Orot<\/em> rise in this  Ot <\/em>Hey<\/em>, it is filled with the  Ot <\/em>Yod<\/em>.<\/strong><\/p>\n\n\n\n

    This refers to the conclusion from the second division, when four Orot<\/em> ascend, meaning in Partzuf <\/em>Hochma<\/em>, when they rise to the Nukva <\/em>de <\/em>Kli <\/em>de <\/em>Keter<\/em>.<\/p>\n\n\n\n

    It has been explained that the Kli<\/em> of the Nukva <\/em>de <\/em>Keter<\/em> is called Hey<\/em>and the Orot<\/em> that ascend to it are its filling, since they return the Zivug <\/em>Elyon<\/em> to her.<\/p>\n\n\n\n

    This explains why these four Orot<\/em> are called Yod<\/em>, named after the highest Sefira<\/em> in these Orot<\/em>, which is the Behinat <\/em>Zachar <\/em>of the Kli <\/em>de <\/em>Hochma<\/em> (being Behina Gimel <\/em>and Ohr <\/em>Hochma<\/em>, extending to ZON <\/em>de <\/em>Hochma <\/em>through a He\u2019arah <\/em>from ZON <\/em>de <\/em>Keter<\/em>). It is called Yod<\/em>, and all the Orot<\/em> incorporate in it. Hence, this is filled with the Ot <\/em>Yod <\/em>and becomes HY<\/em>.<\/p>\n\n\n\n

    The Rav speaks above (item 55) of three divisions regarding the ascents of the Orot<\/em> and their incorporation in ZON <\/em>de <\/em>Keter<\/em>: The first, when they rise and incorporate in the Nukva <\/em>de <\/em>Keter<\/em>, the second, when they incorporate in the Dechura de <\/em>Keter<\/em>, and the third is when some incorporate in the Nukva<\/em>, and some in the Dechura<\/em>. Only the first two divisions have been explained here, and he did not explain to us the third division at all.<\/p>\n\n\n\n

    However, he has already explained that third division to us (item 7), as that is where he began to talk of these three kinds of Hitkalelut<\/em>. He mentions three general kinds there:<\/p>\n\n\n\n

      \n
    1. When the  ZON<\/em> incorporate in one another in one  Kli<\/em>. <\/li>\n\n\n\n
    2. When their  He\u2019arot<\/em> mingle in one another when they are in two  Kelim<\/em>. <\/li>\n\n\n\n
    3. When they incorporate in one another when they are two  Orot<\/em> without  Kelim<\/em>.<\/li>\n<\/ol>\n\n\n\n

      The meaning of the words is as written above.<\/p>\n\n\n\n

      The first incorporation is that the ZON<\/em> are incorporated in one Kli<\/em>, meaning in Partzuf <\/em>Bina <\/em>de <\/em>AK<\/em>, where there is no Hakaa<\/em> of Reshimo<\/em> and the Ohr <\/em>Bina<\/em> on each other. For this reason the Kli<\/em> for the Nekeva de <\/em>Keter <\/em>did not emerge. Thus, the Nekeva <\/em>clothes in the Kli <\/em>de <\/em>Zachar<\/em>.<\/p>\n\n\n\n

      The second incorporation is that the ZON<\/em> have two Kelim<\/em>. It is in Partzuf <\/em>Hochma <\/em>de <\/em>AK<\/em> where there is Hakaa<\/em> of the Reshimo<\/em> and the Ohr <\/em>Hochma <\/em>on each other. Two Kelim<\/em> emerge, one for the Zachar <\/em>and one for the Nekeva<\/em>.<\/p>\n\n\n\n

      The third incorporation is when Lo <\/em>Matei<\/em> in Keter<\/em>, and the ZON<\/em> themselves rise to the Malchut <\/em>of the Rosh<\/em>. At that time they expand and exit their Kelim <\/em>de <\/em>Guf<\/em>. They are two Orot<\/em> without Kelim<\/em>.<\/p>\n\n\n\n

      The Rav did not explain the first two incorporations at all because he relied himself on what has been elaborately explained here, because these are the first two incorporations that have been thoroughly explained before us. The third division is what he did not explain here, being the third incorporation there, which the Rav explained extensively above.<\/p>\n\n\n\n

      He explains there that the ZON<\/em> that rose to the Rosh<\/em> have two Zivugim<\/em> there: the first Zivug<\/em> is when the Nekeva <\/em>is incorporated in the Zachar<\/em>. That Zivug<\/em> comes out on Aviut<\/em> of Behina Dalet<\/em>, at the measure of the Zachar<\/em>. At that time they extend the Ohr<\/em> in Komat <\/em>Keter <\/em>Elyon<\/em>.<\/p>\n\n\n\n

      The second Zivug<\/em> is when the Zachar <\/em>is incorporated in the Nekeva <\/em>and the Zivug<\/em> comes out on the measure of Aviut<\/em> of the Nekeva<\/em>, meaning Behina Gimel<\/em>. Then the Ohr<\/em> is extended only at the level of Komat <\/em>Hochma<\/em> (see there and in Ohr Pnimi <\/em>item 9).<\/p>\n\n\n\n

      It has been explained there (Ohr Pnimi <\/em>item 6) that in this ascent of the ZON<\/em> to the Rosh<\/em>, all the Sefirot <\/em>below Keter<\/em> are also included. However, they are all annulled in the ZON <\/em>de <\/em>Keter<\/em>, hence they do not merit a name.<\/p>\n\n\n\n

      Here, all five Orot<\/em> in the Partzuf <\/em>rose, and the Ohr <\/em>Hesed<\/em>, which contains the ZAT<\/em>, was included in these ZON<\/em>. At that time all five Orot<\/em> are somewhat incorporated in the Kli <\/em>de <\/em>Nekeva<\/em>, and somewhat incorporated in the Kli <\/em>de <\/em>Zachar<\/em>.<\/p>\n\n\n\n

      In other words, when the Nekeva <\/em>incorporates in the Zachar<\/em> and the Zivug<\/em> is made in the Behinat <\/em>Zachar<\/em>, the five Orot<\/em> are incorporated in the Zachar<\/em>. In the second Zivug<\/em>, when the Zachar <\/em>is incorporated in the Nekeva<\/em> and the Zivug<\/em> is made in Behinat <\/em>Nekeva<\/em>, the five Orot<\/em> are also contained in the Nekeva<\/em>. Thus, the five Orot<\/em> are somewhat incorporated in the Zachar<\/em>, by the first Zivug<\/em>, and somewhat in the Nekeva<\/em>, by the second Zivug<\/em>.<\/p>\n\n\n\n

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

      This is because there is a Hey <\/em>\u05d4 <\/strong>whose shape is Vav <\/em>\u05d5 <\/strong>Dalet <\/em>\u05d3<\/strong>, and there is a Hey <\/em>whose shape is Yod <\/em>Dalet<\/em>. He says that the Hey<\/em> that implies the Nekeva <\/em>de <\/em>Keter<\/em> has a shape of \u05d3 \u05d5<\/strong>, which is ten in Gimatria<\/em>, indicating that this Hey<\/em> has ten Kelim<\/em>. It means that all Eser <\/em>Sefirot <\/em>of the Koma<\/em> are contained in the Hey<\/em>, as he has written above that the entire new Koma<\/em> that came out in Hitpashtut <\/em>Bet<\/em>, which is the Komat <\/em>Hochma<\/em>, is the Behinat <\/em>Ohr Nekeva <\/em>de <\/em>Keter<\/em>.<\/p>\n\n\n\n

      <\/p>\n","protected":false},"excerpt":{"rendered":"

      1. *Know, that since these  Eser Sefirot are called  Olam ha Akudim, they are  Orot and  Anafim that came out of  Peh de AK. It is known that the Behinat […]<\/p>\n","protected":false},"featured_media":0,"parent":16221,"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-11716","book","type-book","status-publish","hentry","topic-baal-hasulam"],"acf":[],"yoast_head":"\nKabbalah | Part 5 - 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