{"id":11846,"date":"2025-12-12T21:54:08","date_gmt":"2025-12-12T21:54:08","guid":{"rendered":"https:\/\/staging.kabbalah.info\/?post_type=book&p=11846"},"modified":"2026-01-23T13:26:28","modified_gmt":"2026-01-23T13:26:28","slug":"part-5-additional-explanation-about-the-matter-of-the-inversion-of-the-panim-and-the-making-order-of-the-kelim-tes","status":"publish","type":"book","link":"https:\/\/www.kabbalah.info\/en\/part-5-additional-explanation-about-the-matter-of-the-inversion-of-the-panim-and-the-making-order-of-the-kelim-tes\/","title":{"rendered":"Part 5 – Additional Explanation about the Matter of the Inversion of the Panim and the Making Order of the Kelim"},"content":{"rendered":"\n

Brought here from item 15 to item 20 in the Rav\u2019s words<\/em><\/p>\n\n\n\n

Although matters are clear enough in their place in Ohr <\/em>Pnimi<\/em>, I still find that the readers become confused. It is hard for them to arrange the matters and understand the Rav\u2019s words there.<\/p>\n\n\n\n

It is so because here we must remember the matters of the Histalkut <\/em>of the Ohr<\/em>, and the matter of the Hizdakchut <\/em>of the Masach<\/em> separately, as well as the separate matter of the inversion of the Panim <\/em>de <\/em>Kelim<\/em>. On top of that, we must remember the picture of the Kelim<\/em>, each of them in itself.<\/p>\n\n\n\n

The making of the Kelim<\/em> is done only after the Histalkut <\/em>of the last Ohr<\/em> from the Kli<\/em>, as the Rav says in item 27. He says: \u201cKnow, that all these Kelim<\/em> did not gain Aviut<\/em> and become Kelim<\/em> only after the Histalkut <\/em>of Ohr <\/em>Malchut<\/em>. At that time He turned His Panim<\/em> from the Kli<\/em>.\u201d Thus, the matter of the inversion of the Panim <\/em>de <\/em>Kelim<\/em> begins in each and every Kli<\/em> from the time of the Histalkut Ohr <\/em>Malchut <\/em>from it.<\/p>\n\n\n\n

You already know the attribute of the Kelim<\/em>, that each and everyone must have a Behinat <\/em>Aviut<\/em> that is adequate to its Komat <\/em>Ohr<\/em> as the Kli<\/em> is only named after the highest Sefira<\/em> in its Koma<\/em>. If the highest Sefira<\/em> is Hochma<\/em>, it is called merely a Kli<\/em> of Hochma<\/em>, though all the Sefirot <\/em>below Hochma<\/em> are necessarily there. Similarly, if the highest Sefira<\/em> is Keter<\/em>, it is only called Kli <\/em>de <\/em>Keter<\/em>, etc. similarly.<\/p>\n\n\n\n

You also know the measure of the Aviut<\/em> in each Kli<\/em> necessary for the measure of its Koma<\/em>. The Kli <\/em>de <\/em>Keter<\/em>, in which there is Komat <\/em>Yechida<\/em>, must be in a Kli<\/em> of Aviut <\/em>de <\/em>Behina Dalet<\/em>. If the Masach <\/em>on the Aviut <\/em>de <\/em>Behina <\/em>Dalet<\/em> in the Kli<\/em> purifies, the entire Ohr <\/em>Keter<\/em> immediately disappears from there, as it is only Ohr <\/em>Yechida<\/em>. However, it contains all the Orot<\/em> below this Ohr<\/em>.<\/p>\n\n\n\n

Moreover, had the Kli<\/em> itself been lacking this Aviut <\/em>de <\/em>Behina Dalet<\/em>, it would not have been qualified to receive the Masach de <\/em>Behina Dalet <\/em>at all. Thus, it is certain that it is not at all Kli <\/em>de <\/em>Keter<\/em> that is arranged only according to the Aviut<\/em> in it.<\/p>\n\n\n\n

It is likewise in all the Kelim<\/em>, and this is simple since there is the Behinat <\/em>Aviut<\/em> in the Kli<\/em> itself, at which time we are talking about the Masach<\/em>. However, if the Kli<\/em> itself is missing, the Masach <\/em>will not be able to complete it, since Masach <\/em>means a detainment on a certain measure of Aviut<\/em> in the Kli<\/em>.<\/p>\n\n\n\n

You also know that the matter of the Aviut<\/em> in the Kli<\/em> and the matter of the Hitlabshut <\/em>of the Ohr<\/em>, are two opposites. For example, Kli <\/em>de <\/em>Malchut<\/em> has Aviut <\/em>de <\/em>Behina Dalet<\/em>. Yet, it is unfit to clothe the Komat <\/em>Yechida <\/em>for that, since she lacks the Behinat <\/em>Hitlabshut <\/em>of that Koma<\/em>, which is Kli <\/em>Keter<\/em>.<\/p>\n\n\n\n

It follows, that the distinction between the Kli <\/em>de <\/em>Keter<\/em> and the Kli <\/em>de <\/em>Malchut <\/em>is in that the Kli <\/em>de <\/em>Keter<\/em> has Behina Dalet <\/em>de <\/em>Hamshacha<\/em>, as well as Behinat <\/em>Keter <\/em>de <\/em>Hitlabshut<\/em>. Conversely, the Kli <\/em>Malchut <\/em>has only Behina Dalet <\/em>de <\/em>Hamshacha<\/em>, but is devoid of Behina Dalet <\/em>de <\/em>Hitlabshut<\/em>, meaning Behinat <\/em>Kli <\/em>Keter<\/em>.<\/p>\n\n\n\n

Similarly, the difference between Kli <\/em>de <\/em>Hochma <\/em>and Kli <\/em>de <\/em>ZA<\/em> is that Kli <\/em>de <\/em>Hochma <\/em>has Behina Gimel <\/em>de <\/em>Hamshacha<\/em>, and also Kli <\/em>de <\/em>Hochma<\/em>, being Behina Gimel <\/em>de <\/em>Hitlabshut<\/em>. However, Kli <\/em>ZA<\/em> has only Behina Gimel <\/em>de <\/em>Hamshacha<\/em>, and only Kli <\/em>de <\/em>ZA<\/em> from Behinat <\/em>Hitlabshut<\/em>. It is fit to clothe only Komat <\/em>Ruach<\/em>, which is the Koma <\/em>de <\/em>Behina Aleph<\/em>, lacking the Behina Gimel <\/em>de <\/em>Hitlabshut<\/em>.<\/p>\n\n\n\n

Now you understand that when the Ohr<\/em> departs from Malchut <\/em>because the Masach de <\/em>Behina Dalet <\/em>purified, and Malchut<\/em> rises to ZA<\/em>, in fact, only the Ohr <\/em>Yechida<\/em> departed from the Partzuf<\/em>, from the Kli<\/em>of Keter<\/em>. This is because now it lacks the Behinat <\/em>Hamshacha<\/em>.<\/p>\n\n\n\n

However, the Ohr <\/em>Malchut <\/em>did not leave at all, since it rose to Kli <\/em>de <\/em>ZA<\/em>. Nonetheless, by that only Kli <\/em>de <\/em>Malchut <\/em>was made, not the Kli <\/em>de <\/em>Keter<\/em>.<\/p>\n\n\n\n

This is so because Kli <\/em>Malchut <\/em>remained entirely without Ohr<\/em>. However, Kli <\/em>de <\/em>Keter<\/em> still has Ohr<\/em>. Although it is Ohr <\/em>Hochma<\/em>, which is much lower than its Behina<\/em>, it is not considered sufficient Histalkut <\/em>to turn its Panim<\/em> downward.<\/p>\n\n\n\n

It will make a Kli<\/em> only after Ohr <\/em>Malchut<\/em> departs from the Kli <\/em>de <\/em>Keter<\/em> too, as the Rav says above. Hence Malchut <\/em>alone becomes a Kli<\/em> since she is completely without Ohr<\/em>.<\/p>\n\n\n\n

Also, when, for example, Ohr <\/em>Malchut <\/em>departed from ZA<\/em> and rose to Bina<\/em>, the Kli <\/em>de <\/em>ZA<\/em> turned its Panim<\/em> downward even though the Ohr <\/em>ZA<\/em> has not yet departed, since it rose to Bina<\/em>, but the Ohr <\/em>Hochma <\/em>has now departed from the Kli <\/em>Hochma<\/em>. Nevertheless, Hochma <\/em>did not become a Kli<\/em>, only ZA<\/em>was made into a Kli<\/em> since only ZA<\/em> has now been left without Ohr<\/em>, while in Kli <\/em>Hochma <\/em>there is still Ohr <\/em>Bina<\/em> there etc. similarly.<\/p>\n\n\n\n

It therefore follows, that after all the Orot<\/em> have departed from the Partzuf<\/em>, all the Kelim<\/em> remained Panim <\/em>de<\/em>Tachton <\/em>in Achor <\/em>de <\/em>Elyon<\/em>, except the Kelim <\/em>de <\/em>Keter<\/em> and Hochma<\/em>, which remained Panim <\/em>be <\/em>Panim<\/em>. It is so because then all the Kelim<\/em> returned their Panim<\/em> as in the beginning and the Panim <\/em>de <\/em>Kli <\/em>Malchut<\/em>, which is Behina Dalet<\/em>, are found opposite the Achor <\/em>de <\/em>Kli <\/em>ZA<\/em>, which is Behina <\/em>Bet<\/em>.<\/p>\n\n\n\n

Also, the Panim <\/em>de <\/em>Kli <\/em>ZA<\/em>, which is Behina Gimel<\/em> is opposite the Achor <\/em>de <\/em>Kli <\/em>de <\/em>Bina<\/em>, which is Behina Aleph<\/em>. The Panim <\/em>de <\/em>Bina<\/em>, which is Behina <\/em>Bet<\/em> is opposite the Achor <\/em>de <\/em>Hochma<\/em>, which is Behina Bet <\/em>too, but the Keter<\/em> keeps its Panim<\/em> below since it cannot return its Panim<\/em> as in the beginning since the Reshimo <\/em>de <\/em>Behina Dalet <\/em>disappeared.<\/p>\n\n\n\n

For this reason it remained in Behina Gimel<\/em> below, opposite Hochma<\/em>, whose Panim<\/em> is also Behina Gimel<\/em>. Thus, Keter<\/em> and Hochma <\/em>are found to be Panim <\/em>be <\/em>Panim<\/em>.<\/p>\n\n\n\n

We must also understand that the matter of the measurements of Koma<\/em> that extend according to the Aviut<\/em> in the Masach<\/em>, are arranged according to the measure of the Hitlabshut <\/em>of the Sefirot <\/em>de <\/em>Ohr Yashar<\/em>.<\/p>\n\n\n\n

For example, when it states Komat <\/em>ZA<\/em>, it refers to the measure of Ohr<\/em> that Behina Gimel <\/em>de <\/em>Ohr Yashar<\/em>, named ZA<\/em>, can receive inside it, which are two Orot<\/em>, Ruach <\/em>Nefesh<\/em>. Also, when it talks about Komat <\/em>Behina <\/em>Bet<\/em>, meaning the measure of Hitlabshut i<\/em>n Behina Bet <\/em>de <\/em>Ohr Yashar<\/em>. Also, Komat <\/em>Hochma <\/em>is as the measure of the Hitlabshut <\/em>of Hochma <\/em>de <\/em>Ohr Yashar <\/em>etc. similarly.<\/p>\n","protected":false},"excerpt":{"rendered":"

Brought here from item 15 to item 20 in the Rav\u2019s words Although matters are clear enough in their place […]<\/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-11846","book","type-book","status-publish","hentry","topic-baal-hasulam"],"acf":[],"yoast_head":"\nKabbalah | Part 5 - 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