{"id":11852,"date":"2025-12-12T23:17:40","date_gmt":"2025-12-12T23:17:40","guid":{"rendered":"https:\/\/staging.kabbalah.info\/?post_type=book&p=11852"},"modified":"2026-01-23T23:41:46","modified_gmt":"2026-01-23T23:41:46","slug":"part-8-the-eser-sefirot-of-olam-ha-atzilut-tes","status":"publish","type":"book","link":"https:\/\/www.kabbalah.info\/en\/part-8-the-eser-sefirot-of-olam-ha-atzilut-tes\/","title":{"rendered":"Part 8 – The Eser Sefirot of Olam ha Atzilut"},"content":{"rendered":"\n

1. * When the\u00a0\u00a0Maatzil\u00a0wanted to revive the dead and correct these broken\u00a0Melachim\u00a0that were fallen into\u00a0\u00a0Olam Beria, He sentenced and raised\u00a0\u00a0MAN\u00a0from below upward. Thus, there was a\u00a0\u00a0Zivug Elyon de HB de Inner AK, generating the new\u00a0\u00a0MA\u00a0there, and the\u00a0\u00a0Melachim\u00a0were corrected.<\/strong><\/p>\n\n\n\n

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

1. Revive the dead.<\/h5>\n\n\n\n

Meaning the first seven fallen Melachim<\/em> that fell into the separated BYA<\/em>. This fall is considered death since they are separated there from the Light of life, meaning the Ohr Hochma<\/em>, as it says, \u201cwisdom preserveth the life of him that hath it.\u201d This is the reason that Ohr Hochma <\/em>is called Ohr Haya<\/em> (Light of life).<\/p>\n\n\n\n

Also, the three Olamot BYA<\/em> are called The Separated Olamot<\/em>, since the Ohr Hochma<\/em> cannot expand in these places and everything in them will die without Hochma<\/em>. They cannot be corrected except through ascent to Atzilut<\/em>, meaning to the place where there is Hochma <\/em>that can expand in them.<\/p>\n\n\n\n

Hence, when they rise to Olam ha Atzilut<\/em> they are considered to have been revived, having been granted the Ohr Haya<\/em>. It is written, \u201cWhen the  Maatzil <\/em>wanted to revive the dead<\/strong>,\u201d meaning to raise them from BYA<\/em> to Atzilut<\/em>, which is the revival of the dead. This is the meaning of the correction of the seven Melachim<\/em>.<\/p>\n\n\n\n

He sentenced and raised MAN from below upward.<\/h5>\n\n\n\n

Meaning from ZON to Keter. The matter of raising MAN has already been explained (Part 7, Ohr Pnimi item 24) and study it there. However, here we should understand another principal issue: These MAN are the seven Orot that remained of the seven Melachim, meaning the Reshimot that the Orot de ZAT left after their departure.<\/p>\n\n\n\n

This is so because once the Masach de Nekudim <\/em>purified from its Aviut<\/em> entirely, it returned and rose to its Shoresh <\/em>in Rosh de Nekudim <\/em>with all the Reshimot <\/em>contained in it. Since it has already come there, in Behina Aleph <\/em>in the Zivug<\/em> of Daat de Nekudim<\/em> (see Ohr Pnimi <\/em>item 70), you find that its last Behina<\/em> is Behina Aleph<\/em>.<\/p>\n\n\n\n

Hence, the Masach <\/em>did not become Av<\/em> because of its Hitkalelut <\/em>in the Rosh<\/em>, but only to the extent of the Aviut de Keter<\/em>, since the last Behina<\/em> was lost. Thus, only Komat Malchut <\/em>could have come out on it. Thus, you find that the Hey Tata’a<\/em> (lower Hey<\/em>), incorporated in the Masach<\/em>,rose from the Eynaim <\/em>to the Keter<\/em>, and the Zivug<\/em> was made on Sefirat Keter<\/em>. It turns out that the above rising of MAN<\/em> is to the place of Keter<\/em>.<\/p>\n\n\n\n

2. It has already been explained that the seven  Orot<\/em> of the  Melachim de BON<\/em> rose, mingled and clothed the three  Kavim HB<\/em> and  Keter<\/em>, which expanded to the end of the above-mentioned place, being  HGT<\/em>.<\/strong><\/p>\n\n\n\n

Now that above  Hitpashtut <\/em>returned to be collected upward and became as it first was, when only three were in their place above. It raised the seven lower  Orot<\/em> with them to their place, and now all seven lower  Orot<\/em>were up in  Bina<\/em>\u2019s place. This is because she is the Mother of the sons, and there is the place of the  Herayon <\/em>and  Ibur<\/em>.<\/strong><\/p>\n\n\n\n

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

2. Now that above Hitpashtut returned to be collected upward etc. It raised the seven lower Orot with them to their place etc. all seven lower Orot.<\/h5>\n\n\n\n

This above-mentioned Hitpashtut<\/em> was entirely from Behinat Hey Tata’a<\/em> (lower Hey<\/em>) in the Eynaim<\/em>. Now, that the Masach <\/em>has been purified entirely from all the Aviut de Guf<\/em> of Behinat Hey Tata’a <\/em>in the Eynaim<\/em>, they too rose and departed with the Masach <\/em>and the Reshimot <\/em>to their Shoresh <\/em>in the Rosh<\/em>.<\/p>\n\n\n\n

[Written aside by the author: this is where the Zivug de Katnut de Hey Tata’a <\/em>in the Eynaim <\/em>comes from. However, it is insufficient from Zivug de Gadlut <\/em>in GAR<\/em> since GAR<\/em> too are not corrected for Gadlut<\/em>. They must raise MAN<\/em> for Zivug AB SAG de AK<\/em> that lowers the Hey Tata’a <\/em>from the Eynaim<\/em>. Thus, when it says that He sentenced and raised MAN<\/em>, and hence there was the Zivug de HB<\/em>, it is only for the descent of the Hey Tata’a <\/em>from the Eynaim<\/em>, like the new Ohr de Nekudim <\/em>that fissured the Parsa<\/em>.]<\/p>\n\n\n\n

Here we must remember what the Rav has written above (Part 7 item 49), that these Achoraim <\/em>that fell to HGT<\/em> are the Behinat MAN de AVI<\/em>, which ZON<\/em> always raise for them until Gmar Tikun<\/em>.<\/p>\n\n\n\n

Also, you know that the Hitpashtut <\/em>of the three Kavim KHB<\/em> to HGT<\/em> are the Achoraim de Keter<\/em> and AVI<\/em> that fell to HGT<\/em> (see Part 7 Ohr Pnimi <\/em>item 60). It follows, that the Reshimot <\/em>that rose, meaning the seven Orot<\/em>, are the MAN<\/em> for ZON de Atzilut <\/em>of all Hey Partzufim<\/em>.<\/p>\n\n\n\n

The Achoraim de Keter<\/em> and AVI<\/em>, which are the Hitpashtut <\/em>of the three Kavim KHB<\/em>, are the MAN<\/em> for GAR<\/em> of all the Partzufim de Atzilut<\/em>, and remember that. You will also learn here how ZON<\/em>, which are the seven Orot<\/em>, raised the MAN de AVI<\/em>, which are their Achoraim<\/em>. This is because the Hizdakchut <\/em>of the Masach <\/em>of ZAT<\/em> raised the above-mentioned Hitpashtut <\/em>above, to their Shoresh<\/em>, to GAR<\/em>, as the Rav explained (Part 7 item 49).<\/p>\n\n\n\n

In Bina\u2019s place. This is because she is the Mother of the sons, and there is the place of the Herayon and Ibur.<\/h5>\n\n\n\n

This is because the matter of raising MAN<\/em> applies only to Sefirat Bina<\/em>. Even raising MAN<\/em> to Malchut <\/em>is only after it was corrected with the corrections of Ima<\/em>. The reason is that the entire connection of raising MAN<\/em> is by Bina<\/em>\u2019s correlation with ZON de Ohr Yashar<\/em> (see Part 7, Ohr Pnimi <\/em>item 24). Hence it does not apply to the other Sefirot<\/em>, which are not in possession of this correlation.<\/p>\n\n\n\n

3. When the seven  Orot<\/em> rose upward, the  Kelim<\/em> that descended into  Beria<\/em>rose upward to  Atzilut <\/em>as well. However, they did not join together. The seven  Orot <\/em>were in a state of  Ibur<\/em> and  \u201cGimel<\/em> contained in  Gimel<\/em>\u201d, and the Nekudat (Nekuda<\/em> of)  Malchut<\/em> was their seventh, in the form of  Psia le Bar<\/em>. Likewise, the seven  Kelim<\/em> were also in that manner,  Gimel<\/em> contained in Gimel<\/em>, and  Malchut<\/em>along with them.<\/strong><\/p>\n\n\n\n

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

3. The Kelim that descended into Beria rose upward to Atzilut as well.<\/h5>\n\n\n\n

He tells us that the ascent of the Orot<\/em>, meaning the Reshimot <\/em>in the correction of the MAN<\/em>, correct their Kelim<\/em> along with them to the extent that the Reshimot <\/em>were connected in this ascent. This is because the Reshimot <\/em>always receive the Tikun Kelim<\/em>. This is what he means when he says that when the seven Orot<\/em> rose upward, the Kelim<\/em> that descended to Beria<\/em> rose up in Atzilut <\/em>as well.<\/p>\n\n\n\n

However, they did not join together.<\/h5>\n\n\n\n

This means that although the place of the Reshimot <\/em>is in their Kelim<\/em>, and although the Kelim<\/em> have already been connected by them to rise into Atzilut<\/em>, the Reshimot <\/em>are still unable to clothe in their Kelim<\/em>. This is because the Reshimot <\/em>themselves still haven\u2019t received their complete correction through that ascent of MAN<\/em>; they still need Zivugim<\/em>, called months of Ibur<\/em> (will be explained in their place). By the Reshimot<\/em> being in the intestines of Bina<\/em>, they acquire all the MAD<\/em> from the Zivugim de Ibur<\/em> and become completely corrected, and then clothe their Kelim<\/em>.<\/p>\n\n\n\n

4. However, the  Behinat MAN<\/em> we have mentioned above, when they rose for the  Zivug Elyon<\/em>, is in itself the matter of the ascent of the seven  Orot<\/em>above in  Bina<\/em>. Remember this forward regarding the meaning of the topic of raising  MAN<\/em>.<\/strong><\/p>\n\n\n\n

In this  Zivug<\/em>, all  Eser Sefirot <\/em>from  Keter<\/em> to  Malchut <\/em>must be corrected because even  GAR<\/em> are not corrected. Hence, this  Behinat<\/em> \u201craising\u201d of these  MAN<\/em> was above in  AB SAG de AK<\/em>.<\/strong><\/p>\n\n\n\n

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

4. Even GAR are not corrected.<\/h5>\n\n\n\n

This because nothing of the Mochin de Gadlut <\/em>that they\u2019d received in Nekudim <\/em>remained in them, but only what was in them when they were first created by the Zivug de Hey Tata’a <\/em>in the Nikvey Eynaim<\/em>. Hence they lack all the Behinot Gadlut<\/em>. This is why it is written that even the GAR<\/em> are not corrected.<\/p>\n\n\n\n

Hence, this Behinat \u201craising\u201d of these MAN was above in AB SAG de AK.<\/h5>\n\n\n\n

This means that there is no raising of MAN<\/em> but only from the Tachton <\/em>to its Elyon<\/em> by one degree, meaning from ZON<\/em> to AVI<\/em>, from AVI<\/em> to AA<\/em> etc. but not to the one higher than it by two degrees.<\/p>\n\n\n\n

It is written that since GAR<\/em> also need Tikun<\/em>, and they too need raising MAN<\/em>, it is necessary that the Upper Behina<\/em> of raising MAN<\/em> will be the Rosh SAG<\/em>. This is because the MAN de ZAT<\/em> are corrected in AVI de Nekudim<\/em>, MAN de AVI<\/em> in Keter de Nekudim<\/em>, MAN de Keter<\/em> in Rosh ha Aleph de Nekudim<\/em>, and MAN de Rosh ha Aleph de Nekudim <\/em>are corrected in Rosh SAG<\/em>, meaning every Tachton <\/em>in its Elyon<\/em>.<\/p>\n\n\n\n

He says above that all the MAN<\/em> together, meaning both ZAT de Nekudim<\/em> and GAR de Nekudim<\/em>, rose to GAR de Nekudim<\/em>, which are seven Reshimot <\/em>of seven Orot de ZAT<\/em> being the Achoraim de HB<\/em> and Keter<\/em>. However, that does not mean that all were corrected there together, but only gradually. Each Tachton <\/em>raised the MAN<\/em> of its Elyon<\/em> to its AliElyon<\/em>, which in turn, corrects them for the Elyon<\/em>.<\/p>\n\n\n\n

Thus, each sorted out a part of the general MAN<\/em> and raised them to its AliElyon<\/em>, until they ascended to the Upper AB SAG<\/em>.<\/p>\n\n\n\n

5. *Thus, by raising this above  MAN<\/em>, which are the aforementioned  Orot<\/em>, the  Behinat HaVaYaH de AB de Yodin<\/em> mated, namely the collective  Behinat Mochin de AK<\/em> with  Behinat Taamim de SAG<\/em>, which are  AHP<\/em>.<\/strong><\/p>\n\n\n\n

This is because these  Taamim de SAG<\/em> did not have any breaking in them, and hence mated along with the  Behinat AB de AK<\/em>. This does not refer to the departing  Orot<\/em> from the  Hevel AHP<\/em>, only to the  Behina<\/em> of their actual self and  Pnimiut<\/em>.<\/strong><\/p>\n\n\n\n

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

5. Mochin de AK with Behinat Taamim de Ruach.<\/h5>\n\n\n\n

Though all the Nekudim<\/em>, even Rosh ha Aleph<\/em> in them, extend from Nekudot de SAG<\/em>, for which the MAN<\/em> should have risen only up to the Nekudot<\/em> in Rosh de SAG<\/em>, in fact, they rose to Nekudot de SAG<\/em>. However, because with this ascent, the Zivug de AB SAG<\/em> occurred, during which the He\u2019arat AB<\/em> that reached SAG<\/em> lowered the Hey Tata’a <\/em>from the Eynaim de SAG<\/em> to Peh de SAG<\/em>, this connected the AHP<\/em>that came out of Rosh de SAG<\/em>. They return to Behinat Rosh<\/em>, and the Nekudot<\/em> connect with the Taamim de SAG<\/em> into a single degree.<\/p>\n\n\n\n

In that state, the Nekudot de SAG<\/em> do not merit a name any longer, as they are annulled in the Upper Behina<\/em> in them, being the Taamim<\/em>. Hence, the ascent of MAN<\/em> is also considered to have risen to the Taamim<\/em>, for the Nekudot<\/em> do not bear a name, as they are nullified before them, as the Rav has written (Part 6 item 6).<\/p>\n\n\n\n

Know, that from here comes the rule that every ascent of MAN<\/em> is from the Tachton <\/em>to the Ali Elyon<\/em>, and the Ali Elyon <\/em>corrects them from the Elyon<\/em>. This is because ZON<\/em> raise the MAN<\/em> their Elyon<\/em>, which are YESHSUT<\/em>, to the Ali Elyon<\/em>, which are AVI<\/em>. AVI<\/em> correct them for YESHSUT<\/em>, and so it is in all the degrees.<\/p>\n\n\n\n

It is so because any ascent of MAN<\/em> induces the lowering of the Hey Tata’a <\/em>from the Nikvey Eynaim <\/em>down, by which it acquires the GAR<\/em>. Hence, when ZON<\/em> raise the MAN de YESHSUT<\/em>, they induce the lowering of the Hey Tata’a <\/em>from the Eynaim de AVI<\/em> downward. In that state YESHSUT <\/em>connect with AVI<\/em> into a single degree and YESHSUT <\/em>acquires its GAR<\/em>, meaning Behinat AVI<\/em>. You see that the MAN<\/em>that ZON<\/em> raised for YESHSUT <\/em>rose to Behinot AVI<\/em>, meaning to the Hey Tata’a <\/em>in the Eynaim de AVI<\/em>, which in turn, lowered it, thus correcting the Mochin de YESHSUT<\/em>.<\/p>\n\n\n\n

Thus, the Tachton <\/em>raised the MAN<\/em> for its Elyon<\/em>, which are AVI<\/em>. AVI<\/em> mated together on the MAN<\/em> and lowered the Hey Tata’a <\/em>from their Eynaim <\/em>downward, and thus connected YESHSUT <\/em>to their own degree, and YESHSUT <\/em>acquired its GAR<\/em>. Now you can understand the Rav\u2019s comparison (Part 6 item 6) of AB SAG<\/em> to AVI<\/em> and YESHSUT<\/em> there.<\/p>\n\n\n\n

This matter began in the first ascent of MAN<\/em> in the Olamot<\/em>, being the ascent of MAN<\/em> of the Inner NHY de AK<\/em> to the Taamim de Rosh SAG<\/em> in the Rav\u2019s words above (Part 6 item 6), which lowered the Hey Tata’a <\/em>from Eynaim <\/em>to Peh de SAG<\/em>.<\/p>\n\n\n\n

However, since here the Hey Tata’a <\/em>rose to Keter<\/em>, which is the Metzach<\/em>, hence, the Hey Tata’a <\/em>descended from Metzach <\/em>to Peh<\/em>. It is written, \u201cBy raising this above  MAN<\/em>, which are the aforementioned  Orot<\/em>, the  Behinat HaVaYaH de AB de Yodin<\/em> mated, namely the collective Behinat Mochin de AK<\/em> with  Behinat Taamim de SAG<\/em>, which are  AHP<\/em>.<\/strong>\u201d This is because Rosh SAG<\/em> is called Awzen<\/em>, Hotem<\/em>, Peh<\/em>, because the Upper Behina<\/em> in it is the Ohr<\/em> of the Awzen<\/em>, meaning Bina<\/em>.<\/p>\n\n\n\n

It clothes Partzuf AB de AK<\/em> from the Chazeh <\/em>upward to Peh de AB<\/em>. Hence, HGT de AB de AK<\/em> are considered Behinat Mochin <\/em>to SAG<\/em>, and also as the general Mochin <\/em>that extend from AK<\/em>. this is because the first Partzuf de AK<\/em> is higher than the Olamot<\/em> and they only shine through HGT de AB<\/em>, which are the Mochin de SAG de AK<\/em>. After the He\u2019arat Mochin <\/em>from these AB<\/em> extends to Rosh SAG<\/em>, meaning to the Taamim<\/em>, the Hey Tata’a <\/em>descends from Metzach <\/em>to Peh<\/em>.<\/p>\n\n\n\n

These Taamim de SAG did not have any breaking in them.<\/h5>\n\n\n\n

You must know here, that the breaking begins even before Olam ha Nekudim<\/em>, meaning in the lower nine de Partzuf SAG de AK<\/em>, called Nekudot de SAG<\/em>, which expanded from Tabur de SAG<\/em> down to its Sium Raglin<\/em> (Part 6 item 3). Because they expanded from Tabur<\/em> downward in the place of NHY de AK ha Pnimi<\/em>, they mixed with Behina Dalet<\/em>, which caused the Tzimtzum <\/em>in both Olamot<\/em>, called Tzimtzum NHY de AK<\/em>.<\/p>\n\n\n\n

Because of the mixing of Behina Bet<\/em>, which is Bina<\/em>, in Behina Dalet<\/em>, which is Malchut<\/em>, Bina<\/em> acquired the Behinat Tzimtzum <\/em>of Malchut<\/em>. Hence, Bina<\/em> and ZON<\/em> departed from all the degrees outside, where AHP de Rosh<\/em> came out into Behinat Guf<\/em> and Bina<\/em> and ZON de Guf<\/em> came out to Behinat NHY<\/em> below Tabur<\/em>. Bina<\/em> and ZON<\/em> of the Eser Sefirot de NHY<\/em> went completely out of Atzilut <\/em>and became the Separated BYA<\/em>.<\/p>\n\n\n\n

Thus, in SAG<\/em> too, Bina<\/em> and ZON de NHY<\/em> came out and fell to BYA<\/em> as in the breaking of the vessels. However, this occurred only in Nekudot de SAG<\/em> that expanded from Tabur<\/em> down and mixed with Hey Tata’a<\/em>. It does not concern the Upper half of SAG<\/em> at all, called Taamim<\/em>, which end above Tabur de AK<\/em>. this is the meaning of the words, \u201cThe ascents of MAN<\/em> were to the Taamim de SAG<\/em>, which did not have any breaking in them.\u201d<\/p>\n\n\n\n

Departing Orot from the Hevel AHP, only to the Behina of their actual self and Pnimiut.<\/h5>\n\n\n\n

There are two kinds of AHP<\/em>:<\/p>\n\n\n\n

    \n
  1. Rosh de SAG<\/em>, called  Taamim de SAG<\/em>. Because its  Koma<\/em> is up to  Bina<\/em>, it is named  AHP<\/em>.<\/li>\n\n\n\n
  2. The  Havalim<\/em> of  AHP<\/em>, which departed from the degree. They are considered branches that come out of  SAG<\/em>, which are  Se\u2019arot Dikna de SAG<\/em> that become  Shorashim<\/em> to the  GAR de Nekudim<\/em>(Part 6 item 4). That is why it is written that the  Zivug de AB<\/em> was with the  AHP<\/em>, being the Taamim de SAG<\/em>, and not with the  Partzuf Se\u2019arot<\/em>, which came out, being  Behinot Nekudot de Rosh SAG<\/em> that were broken.<\/li>\n<\/ol>\n\n\n\n

    Although the Elyon<\/em> is related to the Eser Sefirot de Nekudim<\/em>, it is only the Nekudot de SAG<\/em>, meaning the Se\u2019arot Dikna<\/em>. However, they are nullified in Taamim de SAG<\/em> and do not bear a name at all, since the Zivug de AB<\/em> connects them to the degree of Rosh de SAG<\/em> during the Zivug<\/em> (Part 8, Ohr Pnimi<\/em>, beginning ofitem 5).<\/p>\n\n\n\n

    6. When they mated together, a new  Ohr<\/em> was born from them, through this  Zivug<\/em>. This new  Ohr<\/em> is called  MA de Alephin<\/em>. It too is divided into four Behinot TNTO<\/em>, containing the entire  Atzilut<\/em> in this manner:  Taamim de MA<\/em>is  Behinat Atik Yomin<\/em>;  Nekudot de MA<\/em> are  AA<\/em>;  Taginde MA<\/em> are  AVI<\/em>;  Otiot de MA<\/em> are  ZON<\/em>. This  MA de Alephin<\/em> comes out from the  Metzach de AK<\/em>.<\/strong><\/p>\n\n\n\n

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

    6. MA de Alephin.<\/h5>\n\n\n\n

    Meaning HaVaYaH <\/em>filled with Alephin<\/em>, like that: Yod He Vav He <\/em>(\u05d9\u05d5\u05d3 \u05d4\u05d0 \u05d5\u05d0\u05d5 \u05d4\u05d0)<\/strong>. The filling with Alephin<\/em> indicates the correction of the breaking because this new Ohr<\/em> that comes out of the Zivug de AB<\/em> and SAG<\/em> returns the AHP<\/em> that were broken from the degree, to the degree as before.<\/p>\n\n\n\n

    This matter is implied in the shape of the Aleph <\/em>(\u05d0),<\/strong> because it contains two Yodin<\/em> and a Parsa<\/em> in between. The first Yod<\/em> is Keter<\/em> and Hochma<\/em> that remained in the degree. This is the Mayim Elyonim<\/em>. The bottom Yod<\/em> is the AHP<\/em>, meaning Bina<\/em> and ZON<\/em> that were broken from the degree, and went out. This is the Mayim Tachtonim<\/em>.<\/p>\n\n\n\n

    The Kav<\/em> that separates between them is the Parsa<\/em>, and the Rakia<\/em> that separates between the Mayim Elyonim<\/em>and the Mayim Tachtonim<\/em>. A new Ohr<\/em> emerges by the Zivug Elyon de AB SAG<\/em>, fissuring that Parsa<\/em> and connecting the AHP<\/em> back to the degree.<\/p>\n\n\n\n

    Even though the matter of the breaking of the AHP<\/em> happened back in Partzuf Nekudot de SAG<\/em>, HaVaYaH de SAG<\/em> is still filled with Yodin<\/em>, not with Alephin<\/em>. The breaking was at the bottom half of SAG<\/em>, which are Nekudot<\/em>. This is because there weren\u2019t any breaking in the Upper half, as the Rav said, that there weren\u2019t any breaking in Taamim de SAG<\/em>. Hence, its Upper half, which are Yod Hey<\/em>, are filled with Yodin<\/em>, while its bottom half is already filled with \u05d0 <\/strong>in its Vav<\/em>.<\/p>\n\n\n\n

    This \u05d0<\/strong> implies the breaking of the AHP<\/em> that occurred there. Know, that this \u05d0<\/strong> in the filling of Vavde SAG<\/em> is considered the Shoresh <\/em>of the name MA de Alephin<\/em> (see Part 6, Table of Questions, item 1).<\/p>\n\n\n\n

    TNTO, containing the entire Atzilut.<\/h5>\n\n\n\n

    The Taamim <\/em>are Keter<\/em>, Nekudot<\/em> are Hochma<\/em>, the Tagin<\/em> are Bina<\/em>, and the Otiot<\/em>, ZON<\/em>. The Taamim de MA<\/em>, which are Keter<\/em>, is Atik Yomin de Atzilut<\/em>, AA<\/em> is Hochma de MA<\/em>, AVI<\/em> are Binade MA<\/em>, and ZON<\/em> are ZAde MA<\/em>, called Otiot<\/em>.<\/p>\n\n\n\n

    Comes out from the Metzach de AK.<\/h5>\n\n\n\n

    It means that the ascent of MAN<\/em> was to the Metzach<\/em>, meaning to Sefirat Keter de Rosh<\/em>, called Galgalta<\/em>, where the Metzach <\/em>is. The reason for it is the last Behina<\/em> of the Nekudim<\/em> is Behina Aleph<\/em>. Hence, all that remains in the Masach <\/em>is the Behinat Aviut<\/em> of the Keter<\/em> (see Part 8, Ohr Pnimi <\/em>item 1).<\/p>\n\n\n\n

    We must remember that there is no ascent of MAN<\/em> but to Bina<\/em>. Hence, it does not mean that these MAN<\/em> rose to Keter de Keter<\/em>, but to Bina de Keter<\/em>. Indeed, Galgalta<\/em>, is reGAR ded as merely Bina de Keter<\/em>. You will also learn that Galgalta <\/em>is divided like Bina<\/em> and like Tifferet<\/em>. Its Upper third is always covered and concealed in the Achoraim de Bina<\/em>, but only in the two bottom thirds, which are Behinat ZAT de Bina<\/em>.<\/p>\n\n\n\n

    The Behinat<\/em> from Chazeh de Tifferet <\/em>downward is where He\u2019arat Hochma <\/em>appears (Part 7, Ohr Pnimi <\/em>item 45). Know, that this is the meaning of Panim<\/em> and Achoraim de Galgalta<\/em>. It is so because from the Metzach <\/em>upward it is Behinat<\/em> Upper third of Tifferet<\/em>, concealed and covered in the Achoraim deIma<\/em>. For that reason the Se\u2019arot Reisha <\/em>cover there.<\/p>\n\n\n\n

    From the place of the end of Se\u2019arot<\/em> down to the Eynaim <\/em>is a place called Metzach<\/em>. It is considered the two revealed thirds of Tifferet<\/em> from the Chazeh <\/em>downward where Yesod de Ima<\/em> has already stopped.<\/p>\n\n\n\n

    It is written, \u201cThis  MA de Alephin<\/em> comes out from the  Metzach de AK<\/em>.<\/strong>\u201d This is so because the existence of the manifestation of the He\u2019arat Hochma <\/em>begins there. However, above there it is covered with Se\u2019arot Reisha <\/em>for it is Behinat GAR de Bina<\/em> and the Upper part of Tifferet<\/em>, where He\u2019arat Hochma <\/em>cannot appear.<\/p>\n\n\n\n

    7. We have already explained above that things advance gradually: The Hevel<\/em> of the  Awzen<\/em> is unfelt. A little bit of  Hevel<\/em> comes out of the  Hotem<\/em>, and the  Hevel<\/em> of the  Hotem<\/em> is less than the  Hevel<\/em> of the  Peh<\/em>, though they are all equal in that they raise  Hevel<\/em>.<\/strong><\/p>\n\n\n\n

    However, the  Ayin<\/em> has no  Hevel<\/em>, only  Histaklut<\/em>. The reason for this difference is that the three are  Behinat Taamim<\/em>, but the  Ayin<\/em> is  Behinat Nekudot SAG<\/em>, which is below the degree of  Taamim<\/em>.<\/strong><\/p>\n\n\n\n

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

    7. Things advance gradually.<\/h5>\n\n\n\n

    It means that the sequence follows the gradual order of the Aviut<\/em> in the Masach<\/em>, as it contains five Behinot Aviut<\/em>, discerned according to the Sefirot de Ohr Yashar<\/em>. The first three Behinot<\/em>, which are Behina Dalet<\/em>, Behina Gimel<\/em>, and Behina Bet<\/em>, called \u201cPeh\u201d, \u201cHotem\u201d, \u201cAwzen<\/em>\u201d, are actual Havalim<\/em>.<\/p>\n\n\n\n

    This is because they raise Ohr Hozer <\/em>called Hevel<\/em> in a manner sufficient for the emergence of Partzuf <\/em>in RTS<\/em>. They are the three Partzufim<\/em>, Galgalta<\/em>, AB<\/em>, SAG de AK<\/em>. However, Behina Aleph de Aviut<\/em> does not raise sufficient Hevel<\/em> for the Hitpashtut <\/em>to the Guf<\/em>. Hence, it is named Histaklut Dak<\/em>.<\/p>\n\n\n\n

    Behinat Aviut de Shoresh<\/em>, called Keter<\/em>, does not have Hevel<\/em> for Hitpashtut <\/em>in the Guf<\/em>. However, by the ascent of Hey Tata’a <\/em>to the Eynaim<\/em>, Behina Aleph <\/em>too becomes capable for the emergence of a Partzuf<\/em>, which is the Partzuf <\/em>called Nekudim<\/em>, or BON<\/em>.<\/p>\n\n\n\n

    Also, by the ascent of Hey Tata’a <\/em>to the Keter<\/em>, meaning to the Metzach<\/em>, Behinot Shoresh de MAsach <\/em>also become worthy of the emergence of a Partzuf<\/em>. This Partzuf <\/em>is called the new MA<\/em>, which is the Eser Sefirot de Atzilut<\/em>.<\/p>\n\n\n\n

    Hence, this Ohr Hozer <\/em>that comes out on the Hey Tata’a <\/em>that rose to Metzach<\/em>, is only called manifestation of He\u2019arah<\/em>, or Ratzon<\/em>, and not as Hevel<\/em>, or Histaklut<\/em>. This indicates that it does not have actual Aviut<\/em>, but Behinat Shoresh <\/em>of the Aviut<\/em>, hence the name Ratzon<\/em>.<\/p>\n\n\n\n

    The four Behinot Aviut<\/em> are gradual magnifications in the will to receive. However, their Behinat Shoresh <\/em>is only a Behinat<\/em> will to bestow, without any will to receive, except that it is a Shoresh <\/em>for them. For that reason it is named a mere Ratzon<\/em>, or \u201cRatzon <\/em>of the Metzach<\/em>\u201d.<\/p>\n\n\n\n

    8. This new  Ohr MA<\/em> that comes out of the  Metzach <\/em>is the very last, hence it has no  Behinat Hevel<\/em>, like the three, and no  Behinot Histaklut<\/em>, like the Nekudot<\/em> of the  Ayin<\/em>. It has only  Behinat He\u2019arah<\/em>.<\/strong><\/p>\n\n\n\n

    This is the meaning of what is written in the Zohar (Idra Zuta): \u201cAppearing in the  Metzach<\/em>.\u201d This is because there is only a separate manifestation of  He\u2019arah<\/em>.<\/strong><\/p>\n\n\n\n

    It is also the meaning of what is written in many places in the Zohar, \u201cWhen the  Re\u2019uta<\/em> came to create the  Olam <\/em>of  Atzilut<\/em>.\u201d it means that Metzach <\/em>of the  Ratzon de AK<\/em> came up in His will to create  Olam ha Atzilut<\/em>by the new  Ohr MA<\/em> that comes out of Him, by which the entire  Atzilut <\/em>was corrected. Thus, the meaning of  Ratzon<\/em> is the aforementioned  Metzach <\/em>of the  Ratzon<\/em>, because the translation of the  Ratzon <\/em>is  Re\u2019uta<\/em>.<\/strong><\/p>\n\n\n\n

    9.  Behinat AB<\/em> is in the  Rosh<\/em> of  AK<\/em>, which are  Behinat Mochin<\/em>, and their place is inside, opposite the place of the  Metzach<\/em>, where the  Mochin<\/em>, which are  Behinat AB<\/em>, mate with  Behina SAG<\/em>, being  AHP de Taamim de SAG<\/em>. These are below the  Mochin<\/em>, at the end of the  Rosh<\/em>. Because of the great  Ohr<\/em> there at the  Metzach<\/em>, due to that  Zivug<\/em>, a new  Ohr<\/em> extended from it downward, named \u201cThe New  MA<\/em>\u201d.<\/strong><\/p>\n\n\n\n

    10. When this new  Ohr<\/em> came out, named  MA de Alephin<\/em>, it sorted out what it could sort out from the  Nekudot de SAG<\/em> that had the breaking in them. These joined and participated with Him, and then the  MA<\/em> became  Behinat Dechura<\/em> and  SAG<\/em> became  Behinat Nukva<\/em>.<\/strong><\/p>\n\n\n\n

    However, since this  SAG<\/em> has become  Nukva<\/em> to  MA<\/em>, it now acquired a different name, which is  BON de Heyin<\/em>, like this:  Yod<\/em>,  Heh<\/em>,  Vav<\/em>,  Heh <\/em>(\u05d9\u05d5\u05d3 \u05d4\u05d4 \u05d5\u05d5 \u05d4\u05d4). It is no longer called  SAG<\/em>, but  BON<\/em>.<\/strong><\/p>\n\n\n\n

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

    10. It sorted out what it could sort out from the Nekudot de SAG that had the breaking in them.<\/h5>\n\n\n\n

    This examination begins at Rosh ha Bet de Nekudim<\/em>, which is Keter de Nekudim<\/em>. However, Rosh ha Aleph de Nekudim <\/em>that stands above Tabur<\/em> did not connect with this new MA<\/em> because there wasn\u2019t any breaking in it. This is because the Masach <\/em>stands below it and the Aviut<\/em> in the Masach <\/em>cannot blemish above its location.<\/p>\n\n\n\n

    SAG became Behinat Nukva.<\/h5>\n\n\n\n

    This does not refer to SAG de AK<\/em>, only to the Eser Sefirot <\/em>of the Nekudim<\/em>, which the Rav calls SAG<\/em>because their Kelim<\/em> are from the Behinat<\/em> lower nine of SAG<\/em>, called Nekudot de SAG<\/em>.<\/p>\n\n\n\n

    11. The thing is that the name  SAG<\/em> is the general  TNTO<\/em>. Though these are only  Nekudot de SAG<\/em>, it is not called  SAG<\/em>, like the rest of it, because they are but a single item in the name  SAG<\/em>. Hence, when this item, being the Nekudot<\/em>, connected with the name  MA<\/em> and became  Nukva<\/em> to it, it is now called  BON<\/em>.<\/strong><\/p>\n\n\n\n

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

    11. Only Nekudot de SAG, it is not called SAG, like the rest of it.<\/h5>\n\n\n\n

    As it is written in the previous item, the Eser Sefirot de Nekudim <\/em>are sometimes called SAG<\/em>, because their Kelim<\/em> are from Nekudot de SAG<\/em>, meaning its lower half. It is written, \u201cThough these are only Nekudot de SAG<\/em>, it is not called  SAG<\/em>, like the rest of it, because they are but a single item in the name  SAG<\/em>.<\/strong>\u201d<\/p>\n\n\n\n

    The essence of SAG<\/em> is the Taamim <\/em>in it. This means that before the Masach <\/em>in it began to purify, there is Komat Hochma <\/em>there. However, once it begins to purify from this Koma<\/em>, there is no longer Komat SAG<\/em> in it (see Part 6, Ohr Pnimi <\/em>item 1).<\/p>\n\n\n\n

    12. Though it is necessarily so, that although they are only  Behinot Nekudot<\/em>, there is a  Behina<\/em> in them that joins with the  Taamimde MA<\/em>, and a  Behina<\/em> that joins with the  Nekudot de MA<\/em>. The same applies for the other divisions, though all together, they are only  Behinot Nekudot de SAG<\/em>.<\/strong><\/p>\n\n\n\n

    Through this connection of  MA<\/em> with it, these  Nekudot<\/em> have now connected and became  Nukvin<\/em> (pl. for  Nukva<\/em>) to them. That reason they are called Melachim<\/em>, from the word  Malchut<\/em>, indicating that they\u2019ve become  Nukva<\/em>to  MA de Alephin<\/em>.<\/strong><\/p>\n\n\n\n

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

    12. There is a Behina in them that joins with the Taamim de MA.<\/h5>\n\n\n\n

    This is because the Eser Sefirot de Nekudim <\/em>came out in five Partzufim GAS MB<\/em>. Hence, there is also TNTO<\/em> in them, where each Behina<\/em> connects in its opposite Behina<\/em> in the TNTO<\/em> of the new MA<\/em>, though there are some changes in them that will be explained below.<\/p>\n\n\n\n

    13. *The realization of the place of the  Hitpashtut <\/em>of these male and female  Partzufim<\/em> was made of the joining of  MA<\/em> and  BON<\/em>. Their place is the place where the  Nekudot<\/em> that came out through the  Nikvey Eynaim <\/em>were at first, meaning from  Tabur de AK <\/em>to the  Sof<\/em> of its  Raglaim<\/em>.<\/strong><\/p>\n\n\n\n

    The  Ohr Metzach <\/em>is called  MA<\/em> there. Though it came out above the Metzach<\/em>, it expands from there downward and begins its existence from Tabur<\/em> to the  Sof<\/em> of its  Sium Raglin<\/em>.<\/strong><\/p>\n\n\n\n

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

    13. The Ohr Metzach etc. and begins its existence from Tabur to the Sof of its Sium Raglin.<\/h5>\n\n\n\n

    This is because all Eser Sefirot <\/em>of the new MA<\/em> are an upshot of the Eser Sefirot de Nekudim<\/em>, since they came out on the Behinat Masach de Gufde Nekudim <\/em>that purified and rose to the Metzach<\/em> (Part 8 Ohr Pnimi <\/em>item 1). Hence, it cannot clothe Rosh ha Aleph de Nekudim<\/em>, standing from Tabur de AK <\/em>upward, but begins at the Peh de Rosh ha Aleph<\/em>, which is at the place of Tabur de AK <\/em>. Its existence necessarily begins from the Tabur<\/em> to its Sium Raglin<\/em>.<\/p>\n\n\n\n

    14. What has changed now from the beginning, when the  Nekudot<\/em> of the Eynaim <\/em>came out, is that then the  Nekudat Keter<\/em> was by itself, alone in its place. After it was the  Nekudat Hochma <\/em>alone by itself, and similarly were all ten  Sefirot<\/em>.<\/strong><\/p>\n\n\n\n

    However, a great  Tikun<\/em> was added now. The point of  Keter<\/em> extended and expanded from its place down to close to the  Sium Raglin <\/em>of  AK<\/em>. This entire measure of  Hitpashtut <\/em>is called  Olam ha Atzilut<\/em>, and that point is called  Nukva de Atik Yomin<\/em>.<\/strong><\/p>\n\n\n\n

    Likewise,  Atik Yomin Dechura <\/em>that was made of the  Taamim de MA<\/em>expanded similarly too, and so did all the rest,  AA<\/em> and  Nukva<\/em>,  AVI<\/em> and ZON<\/em>. They clothed one another up to  Behinat ZON<\/em> so that the  Raglaim <\/em>of all the  Partzufim de Atzilut<\/em>, whether  Atik<\/em>,  AA<\/em>,  AVI<\/em>, or  ZON<\/em>, all ended equally. They end together, slightly above  Sium Raglin <\/em>of  AK<\/em>, and this is the  Sium<\/em> of the entire  Atzilut<\/em>.<\/strong><\/p>\n\n\n\n

    By so doing, they became  Neshama <\/em>to one another, one clothing the other. Also, by that the creatures can receive the  Orot Elyonim<\/em>, which are now covered and clothing one within the other. Their  Kelim<\/em> grew too by expanding all the way down. Since they are big  Kelim<\/em>, they have the strength to receive their  Orot<\/em>.<\/strong><\/p>\n\n\n\n

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

    14. The point of Keter extended and expanded from its place down etc.<\/h5>\n\n\n\n

    This means that one Sefira<\/em> of Keter<\/em> expanded into a complete Partzuf Rosh<\/em> and Guf<\/em> in itself. It is called Partzuf Atik de Atzilut<\/em>, whose place begins at Tabur de AK <\/em>and expands to Sium de Atzilut<\/em>.<\/p>\n\n\n\n

    The reason for this Hitpashtut <\/em>is the ascent of the Hey Tata’a <\/em>to the Keter<\/em>. In Nekudim<\/em>, when Hey Tata’a <\/em>rose to the Eynaim<\/em>, it caused each degree to divide in two: GE<\/em> became the Elyon<\/em>, and AHP<\/em>became the Tachton<\/em>, as in the division of AVI<\/em> and YESHSUT<\/em>.<\/p>\n\n\n\n

    Now the Hey Tata’a <\/em>rose to the Keter<\/em> and all lower nine came out of the degree of Keter<\/em>. Hence, Keter<\/em> was divided and made into a complete degree in itself. From the Metzach <\/em>upward they are the GAR<\/em> in it, and the Rosh<\/em> in it. From the Metzach <\/em>down it is Behinat Guf<\/em> and ZAT<\/em> in it. It is called Atikde Atzilut<\/em>. Similarly, each and every Sefira<\/em> of the Eser Sefirot de MA<\/em> was divided into a whole Partzuf <\/em>in itself, Rosh<\/em> and Guf<\/em>.<\/p>\n\n\n\n

    They clothed one another up to Behinat ZON.<\/h5>\n\n\n\n

    This is because each Partzuf <\/em>is born and comes out of the Peh<\/em> of the Rosh de Elyon<\/em>, hence clothing the ZAT de Elyon<\/em> from the Peh<\/em> down.<\/p>\n\n\n\n

    Slightly above Sium Raglin of AK, and this is the Sium of the entire Atzilut.<\/h5>\n\n\n\n

    The Sium Raglaim <\/em>of AK<\/em> is at the actual Nekuda de Olam ha Zeh<\/em>, as it is written, \u201cAnd His feet shall stand upon the mount of Olives.\u201d However, the Sium<\/em> of Atzilut<\/em> is made in Tzimtzum Bet de AK<\/em>, where Bina<\/em> and ZON de Eser Sefirot de NHY<\/em> from Behinat SAG de AK<\/em> came out of Olam Atzilut <\/em>and became the Separated BYA<\/em>.<\/p>\n\n\n\n

    Thus, the distance between the Sium<\/em> of the Atzilut <\/em>and the Sium Raglaim <\/em>of AK<\/em> is as the measure of the above Bina<\/em> and ZON de Eser Sefirot de NHY<\/em>. It is written that the Sium<\/em> of the Atzilut <\/em>is slightly above Sium Raglaim <\/em>of AK<\/em>.<\/p>\n\n\n\n

    Their Kelim grew too by expanding all the way down. Since they are big Kelim, they have the strength to receive their Orot.<\/h5>\n\n\n\n

    This is because the Gadlut <\/em>of the Kelim<\/em> means multiplicity of Masachim<\/em>. The Masachim<\/em> diminish the Orot<\/em> to expand in measure and weight so that the Orot<\/em> can exist in the Kelim<\/em>.<\/p>\n\n\n\n

    15. This  Ohr<\/em> of the new  MA<\/em> that comes out of the  Metzach <\/em>is the eighth Melech<\/em>, called  Hadar<\/em> (mentioned in Parashat Vayyishlach), where death is not mentioned in the Torah, since he did not die like the others. On the contrary, he corrects and sustains the first seven  Melachim <\/em>that died before him.<\/strong><\/p>\n\n\n\n

    16. When he came out, he immediately began to sort these Behinot Melachim out, to make Behinot Nukva to him, called BON de Heyin. Hence, it is said about him, \u201cand Hadar reigned in his stead; and his wife’s name was Mehetabel.\u201d This is as the Zohar says, \u201cUntil now, the male and female were not mentioned at all. Now, however, because of them they all exist, for now there are visible male and female,\u201d as mentioned in Idra Raba.<\/strong><\/p>\n\n\n\n

    17. *This above-mentioned Behinat Ibur<\/em> was forced to wait and be delayed for twelve months, as it is written in the Tikkunim<\/em> in an article called \u201cThe Measurement Line\u201d. The reason was to correct the entire Atzilut<\/em>, which are the twelve Behinot Atik<\/em> and Nukva<\/em>, AA<\/em> and Nukva<\/em>, Upper AVI<\/em>, YESHSUT <\/em>and ZON<\/em>, Yaakov and Leah. These are twelve complete Partzufim<\/em>, hence the reason this Ibur<\/em> had to last twelve months.<\/strong><\/p>\n\n\n\n

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

    17. This above-mentioned Behinat Ibur was forced to wait and be delayed for twelve months.<\/h5>\n\n\n\n

    Komat Malchut, which is the most restricted Katnut <\/em>possible, is called Ibur<\/em>. This comes from the word Avara<\/em> (impregnation) and Dinim<\/em>, as it is written \u201cBut the LORD became pregnant in me for your sakes.\u201d<\/p>\n\n\n\n

    However, here we should understand, that they are three Sefirot<\/em> in thickness, in the form of Gimel Kavim<\/em>, called NHY<\/em>. This is because a lesser measure than that is not called a Partzuf<\/em>, as it is written, \u201cand behold a well in the field, and, lo, three flocks of sheep lying there by it,\u201d which are NHY<\/em>.<\/p>\n\n\n\n

    Even though the Koma<\/em> is but one Sefira<\/em> of Malchut<\/em>, still, because there is Tikun Kavim<\/em> there, it contains three Behinot<\/em>: right, left, and middle. These three Behinot<\/em> in Komat Malchut <\/em>are called Netzah<\/em>, Hod<\/em>, Yesod<\/em>, hence we discern them as standing thickwise one within the other.<\/p>\n\n\n\n

    This indicates that although there are three Sefirot <\/em>there, they do not increase Komat Malchut <\/em>in any way. Instead, all those three are on a Koma<\/em> of a single Sefira<\/em>.<\/p>\n\n\n\n

    The issue of the months of pregnancy refers to renewals of He\u2019arot<\/em> that the Partzuf <\/em>generates and manifests during the situation of Behinot Ibur<\/em>. These are seven months, nine months, or twelve months. Any Hidush He\u2019arah<\/em> is called \u201cMonth\u201d, and here the Rav says that this Ibur<\/em> consists of twelve months, to manifest twelve Partzufim<\/em>.<\/p>\n\n\n\n

    The reason was to correct the entire Atzilut, which are the twelve Behinot.<\/h5>\n\n\n\n

    It means that through the ascent of this MAN<\/em> to the Metzach<\/em>, which is Behinat Bina de Keter<\/em>, where the Eser Sefirot <\/em>on Komat Malchut <\/em>came out, called Ibur<\/em>, this Ibur<\/em> needs to fully correct the entire Atzilut<\/em>,all the way. Also, because they are twelve Behinot<\/em>, they need twelve months.<\/p>\n\n\n\n

    The reason for that is because all the Behinot<\/em> diminished, fell and broke during the breaking of the vessels de Nekudim<\/em>, all together rose to MAN<\/em> to this Ibur<\/em>. The Rav said above (item 2) that they contain all the Partzufim<\/em> from Olam Atzilut <\/em>and BYA<\/em>, all of them (see Ohr Pnimi <\/em>item 4). This is because all four Achoraim <\/em>of the Upper AVI<\/em> and YESHSUT<\/em>, contained in the three Kavim KHB<\/em>, rose and regrouped above (Ohr Pnimi <\/em>item 2), as well as the seven Orot<\/em> of the Reshimot <\/em>that remained of the seven Melachim <\/em>that fell to BYA<\/em>.<\/p>\n\n\n\n

    The four Achoraim de AVI<\/em> and YESHSUT <\/em>contain all the Partzufim de GAR<\/em> that came out in Atzilut<\/em>. Also, the seven Orot<\/em> contain the ZON<\/em>, four Olamot Atzilut <\/em>and BYA<\/em>. Thus, all the Olamot<\/em> contained in the MAN<\/em> that rose to the Zivug<\/em> to Keter<\/em>, and thus must all be corrected by this Zivug de Ibur<\/em>.<\/p>\n\n\n\n

    You already know that there is an opposite value between the Orot<\/em> and the Kelim<\/em>. In the Kelim<\/em>, the Elyonim <\/em>grow first, and in the Orot<\/em> it is the opposite, the Tachtonim<\/em> clothe first. Hence, Komat Ibur<\/em>, called NHY <\/em>clothes Kelim de KHB<\/em>.<\/p>\n\n\n\n

    It turns out that by the above-mentioned general Zivug<\/em>, all twelve Partzufim<\/em> came out from the Behinat Ibur<\/em>, one below the other, KHB de Atik<\/em> and Nukva<\/em>, and afterwards KHB de Arich Nukva<\/em>. After that KHB de AVI<\/em>, then KHB de YESHSUT<\/em>, then KHB de ZON<\/em>, and then KHB de<\/em> Yaakov and Leah. All of them came out by the single Zivug Elyon<\/em>, though they came one below the other in a gradual order.<\/p>\n\n\n\n

    18. *This  Behinat Ohr Metzach <\/em>is sometimes mentioned in the book of Zohar in that manner, which is \u201cWhen the Upper  Metzach <\/em>appeared etc.\u201d The thing is that the profusion of  Ohr<\/em> in that place causes  He\u2019arah<\/em> to expand and extend below.<\/strong><\/p>\n\n\n\n

    Reisha de AK<\/em> is the place of the  Mochin <\/em>in it, being  HaVaYaH de AB<\/em>. Their place is inside the  Rosh<\/em> and the  Metzach<\/em> coats and covers opposite them. That was the place of the  Zivug<\/em> of the  Orot Mochin<\/em>,called  AB<\/em>, with  Orot de Awzen Hotem Peh<\/em>, called  SAG<\/em>.<\/strong><\/p>\n\n\n\n

    Hence, from that place itself, which is the  Metzach<\/em>, standing opposite the Mochin<\/em>, came this new  Ohr MA<\/em> that was born out of the above  Zivug<\/em>. This Ohr<\/em> that came out of the  Metzach <\/em>expanded from there down, and its primary existence stood from  Tabur de AK <\/em>down until close its  Sium Raglin<\/em>.<\/strong><\/p>\n\n\n\n

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

    18. The profusion of Ohr in that place causes He\u2019arah to expand and extend below.<\/h5>\n\n\n\n

    We have learned that all four Achoraim de AVI<\/em> and YESHSUT <\/em>and all seven Orot<\/em> of the seven Melachim<\/em>, all rose to MAN<\/em> to the Metzach<\/em>. It has also been explained that first there was a Zivug<\/em> on the Masach <\/em>only on Komat Malchut<\/em>, called Ibur<\/em>. That corrected only a very small portion of the general MAN<\/em> that rose there, only the Behinot NHY<\/em> in each Partzuf <\/em>from the Partzufim<\/em> of Atzilut<\/em>.<\/p>\n\n\n\n

    Accordingly, most of the MAN<\/em> remained there without any Tikun<\/em>. Also all these four Komot Rosh<\/em> and Guf<\/em>, contained in the Achoraim <\/em>of the Upper AVI<\/em> and the four Orot DHGT<\/em>, the four Komot Rosh<\/em> and Guf<\/em> contained in the Achoraim de YESHSUT<\/em>, and the four Orot NHYM<\/em>, all these remained there without Tikun<\/em>.<\/p>\n\n\n\n

    It is written, \u201cthe profusion of  Ohr<\/em> in that place causes  He\u2019arah<\/em> to expand and extend below.<\/strong>\u201d It is so because thus they became MAN<\/em> to the Upper AB SAG<\/em>. It is as he wrote that by this Zivug<\/em> from the He\u2019arat AB<\/em>, the Hey Tata’a <\/em>descends from the place of Metzach <\/em>to the place of the Peh<\/em>. Then the Zivug<\/em> is made on the Hey Tata’a <\/em>in the place of Peh<\/em>, and Komat Keter de MA<\/em> extends on it. This is the Behinat Zachar de Atik<\/em>, meaning the first Koma<\/em> of the new MA<\/em>.<\/p>\n\n\n\n

    This Ohr that came out of the Metzach expanded from there down.<\/h5>\n\n\n\n

    This is because this new Ohr<\/em> that came out of the Zivug de AB SAG<\/em> expanded and came to Rosh ha Aleph de Nekudim<\/em>, standing from Tabur de AK <\/em>upward, and from it to Rosh de Atik<\/em>, standing in the place of GAR de Nekudim<\/em>. Also, Rosh de Atik<\/em> came out from the place of Pehde Nekudim <\/em>upward to the Tabur de AK <\/em>, and Eser Sefirot de Guf<\/em> from Peh de Nekudim <\/em>downward to Sium<\/em> of the Atzilut<\/em>.<\/p>\n\n\n\n

    We must thoroughly understand the difference between here and the previous Partzufim<\/em>. In all the previous Partzufim<\/em> the ascent of the Masach <\/em>was after the completion of its Hizdakchut <\/em>to the Rosh<\/em> of its Partzuf Elyon<\/em>, meaning its Shoresh<\/em>.<\/p>\n\n\n\n

    Here, the Masach <\/em>rose to the AliElyon <\/em>since the Elyon<\/em> of the new MA<\/em> is Partzuf Nekudim<\/em>. It had to rise to the Peh<\/em> of GAR de Nekudim <\/em>and not to AB SAG<\/em>, which are the Partzuf Elyon<\/em> of Nekudim<\/em>. However, this thing was already explained by the Rav above (item 4), where he says that the reason is that GAR de Nekudim <\/em>themselves are not corrected, hence the Behinat<\/em> raising MAN<\/em> there was to AB SAG<\/em>.<\/p>\n\n\n\n

    GAR de Nekudim <\/em>did not break, nor were they even touched by the cancellation of the Achoraim<\/em>, since they are only Behinot<\/em> additions to what they received through He\u2019arat NHY de AK<\/em>. However, their own Behina<\/em>, meaning everything that came out at the beginning of their creation, was not cancelled from them even a bit.<\/p>\n\n\n\n

    Yet, since the Masach <\/em>rose to them with all the Reshimot <\/em>in it, their ascent caused the manifestation of the absence in them. This is because the whole issue of the correction of GAR de Nekudim <\/em>was by the Achor be Achor<\/em>, meaning the small He\u2019arah<\/em> that they received from the Ohr<\/em> of the Awzen<\/em> (Part 7, Ohr Pnimi <\/em>item 5).<\/p>\n\n\n\n

    It is so because through the He\u2019arah<\/em> of the Achoraim de Bina<\/em>, they are not blemished at all by the Hey Tata’a<\/em>in the Eynaim<\/em>, which is at Keter de Nekudim <\/em>above them, preventing He\u2019arat Hochma <\/em>from them. Without it, they would not receive Hochma <\/em>too, because of the He\u2019arat Bina<\/em> in them, which has no wish for Hochma<\/em>, but for Hassadim<\/em>, \u201cfor she delights in Mercy.\u201d<\/p>\n\n\n\n

    The Masach <\/em>and the Reshimot <\/em>rose to them, as all these Reshimot <\/em>are Behinot ZON<\/em> that require He\u2019arat Hochma<\/em>. They had already had He\u2019arat Hochma<\/em>, for even the four Achoraim de AVI<\/em> and YESHSUT <\/em>are also Reshimot <\/em>from the Komot<\/em> that emerged on the MAN<\/em> of Yesod de AK<\/em>, called Vav<\/em>and Nekuda<\/em>, which are Behinot ZON<\/em>.<\/p>\n\n\n\n

    Then, Ima de Nekudim <\/em>had to stop her Behinat Achoraim<\/em>, and could not do so because of the Hey Tata’a<\/em>above her. For that reason the deficit appeared because of the Tzimtzum Hochma <\/em>by the force of the Hey Tata’a <\/em>over her. Because the deficit appeared, they too had to rise to MAN<\/em> to their Elyon<\/em> to receive Tikun<\/em>.<\/p>\n\n\n\n

    Thus, GAR de Nekudim <\/em>were forced to rise with the Masach<\/em> and the Reshimot <\/em>to their Rosh de Elyon<\/em>, which is Rosh de SAG de AK<\/em>, and all of them became Behinat MAN<\/em> to the Rosh de SAG<\/em>. in the beginning, the Masach<\/em>was incorporated in the Zivug de Rosh SAG<\/em> itself. By that it did not become more Av<\/em> from the Behinat Aviut<\/em> in the Keter de MAsach<\/em> because the last Behina<\/em> it had as a Masach<\/em> in Partzuf Nekudim<\/em> is Behina Aleph<\/em>, and it is known that the last Behina<\/em> is always lost by the past Hizdakchut<\/em>.<\/p>\n\n\n\n

    It turns out that the Masach <\/em>cannot become more Av<\/em> now, but only in Behinat Shoresh<\/em>, which is Behinat Aviut de Keter<\/em>. It is therefore considered that the Masach de Rosh SAG<\/em> rose for that Zivug<\/em> to its Behinat Metzach<\/em>, meaning Galgalta<\/em>, which is Keter de Rosh<\/em>.<\/p>\n\n\n\n

    The Metzach <\/em>is a part of the Galgalta<\/em>, but it is its Behinat Bina<\/em>. The Ohr Elyon <\/em>mated with the Masach <\/em>and Eser Sefirot <\/em>came out on it on Komat Malchut<\/em>. This is so because even though the Hey Tata’a <\/em>is also incorporated in this Masach<\/em>, yet because she stands at Keter<\/em>, only Aviut de Keter<\/em> can manifest in her, producing only Komat Malchut<\/em>. You already know that this Zivug<\/em> is called Behinat Ibur<\/em> and has three Kavim<\/em>, called NHY<\/em>.<\/p>\n\n\n\n

    However, this is still not all of it. In this Zivug<\/em> the Reshimot <\/em>are not corrected in the Masach<\/em>, only the smaller part in them. Thus, there was still great pressure there, due to the abundance of Ohr<\/em> of all the Reshimot <\/em>that need correction. It is known that the Reshimot de ZON<\/em> have a great connection with Behinat Bina<\/em>, being SAG<\/em>, to receive Behinat He\u2019arat Hochma <\/em>from her through the connection of Bina<\/em> and ZON de Ohr Yashar<\/em>.<\/p>\n\n\n\n

    Hence, he rose a second time to MAN<\/em> to SAG de AK<\/em>. Then Rosh SAG<\/em> returned the Panim<\/em> to the Mochin <\/em>in it, meaning Behinat HGT de AB<\/em>, clothed in its Rosh<\/em> in Behinot Mochin <\/em>and Neshama<\/em>. The AB SAG<\/em> are found to be mating and the new Ohr<\/em> that comes out of this Zivug<\/em> lowers the Hey Tata’a <\/em>that rose to Metzach <\/em>there, when reaching Rosh SAG<\/em>.<\/p>\n\n\n\n

    This is because Orot de AB<\/em> are always complete and there is no breaking in them, for which it lowered the Hey Tata’a <\/em>to the place of the Peh<\/em>, meaning in the place of the Zivug<\/em>, operating in AB<\/em>itself. Because the Hey Tata’a <\/em>came to its place in the Peh<\/em>, the Masach <\/em>received Behina Dalet de Hitlabshut <\/em>from her, and Behina Gimel de AVIut<\/em> in her.<\/p>\n\n\n\n

    In that state the Ohr Elyon <\/em>that mated with the Masach <\/em>generated Eser Sefirot <\/em>on Komat Keter<\/em>. This Koma<\/em> emerged on the Masach <\/em>and Reshimot<\/em> now contained in Rosh SAG<\/em> itself. From there the Masach <\/em>descended to the place of Tabur de AK <\/em>, meaning to the Tachton de SAG<\/em>, and the same Eser Sefirot <\/em>came out in Komat Keter<\/em>, which is Behinat Rosh ha Aleph de Nekudim<\/em>.<\/p>\n\n\n\n

    The Masach <\/em>descended from there to the place of Pehde Nekudim <\/em>and there too Eser Sefirot <\/em>came out in Komat Keter<\/em>. These Eser Sefirot <\/em>are Behinat Rosh de Atik Dechura<\/em>. From Peh de Nekudim <\/em>down, Eser Sefirot de Guf<\/em> expanded from above downward, which are called ZAT de Atik<\/em>.<\/p>\n\n\n\n

    In fact, the Masach <\/em>should have come down to the place of Chazeh de Nekudim <\/em>for there is its true Shoresh<\/em>. This is because this Masach <\/em>was from Behinat Guf de Nekudim<\/em>, meaning from the Hitpashtut <\/em>of the seven Melachim<\/em>.<\/p>\n\n\n\n

    However, GAR de Nekudim <\/em>needed it, for they receive Komat Keter<\/em> from it, and hence hold it in their place. Moreover, it is considered their Behinat Zachar<\/em> [another version from the manuscript of Baal HaSulam, requires scrutiny: It is truer to say that Atik<\/em> clothes the Guf de Rosh ha Aleph de Nekudim<\/em>. This is because Atik<\/em> is Rosh ha Aleph de Atzilut<\/em>. We can also answer that even though GAR de Nekudim <\/em>actually stand below Tabur de AK <\/em>, because of Behina Dalet <\/em>that mixed in them, yet in fact, they clothe from Peh de Rosh SAG<\/em> downward, and the Atzilut <\/em>below Taburde SAG<\/em>.], meaning because it gives them GAR<\/em>, which they do not have when they are first created.<\/p>\n\n\n\n

    19. *When the  Tikun<\/em> of the eighth  Melech<\/em> came, called  Hadar<\/em>, he first sorted out the  Nitzotzot<\/em> and the  Kelim<\/em> from among them too. Everything he sorted from them was but the female parts in all the  Partzufim<\/em>. It is so because in the beginning, it started to sort out the purest among them through the  Ibur Elyon<\/em>.<\/strong><\/p>\n\n\n\n

    From that  Nukva de Atik<\/em> was made, after the  Ohr<\/em> of the 248  Nitzotzin <\/em>mixed with the  Ohr<\/em> of the  Nekudat Keter<\/em> that remained in  Atzilut<\/em>. Also, the  Kelim<\/em> of the  Melachim <\/em>mixed with the new  Kelim<\/em> of the new  MA<\/em>. Nukva de Atik<\/em> and  Atik<\/em> were made of all of that, and it follows similarly in all of them.<\/strong><\/p>\n\n\n\n

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

    19. He first sorted out the Nitzotzot and the Kelim from among them too.<\/h5>\n\n\n\n

    It means that besides sorting the Orot de BON<\/em>, which are the Reshimot<\/em>, he also sorts the Nitzotzin <\/em>and the Kelim<\/em> because by sorting the Orot<\/em> and the Reshimot<\/em>, the Kelim<\/em> receive their correction too. This is so because the Reshimot <\/em>correct and raise to themselves the Kelim<\/em> that are related to them.<\/p>\n\n\n\n

    This matter of sorting out means that he gives them from his He\u2019arah<\/em>, as we\u2019ve explained above. The Rosh de Eser Sefirot<\/em> of the new MA<\/em> that came out by the Zivug Elyon de AB SAG<\/em> clothes the place of GAR de Nekudim<\/em>, and they receive Komat Keter<\/em> from him.<\/p>\n\n\n\n

    This is considered that the new MA<\/em> sorted GAR de Nekudim <\/em>and corrected them to be Behinat Nukva<\/em>to him, meaning receive his bestowal. It is called \u201csorting\u201d because each degree of the new MA<\/em> sorted precisely those parts of BON<\/em> related to his degree because all the Reshimot <\/em>of BON<\/em> from the GAR<\/em> and ZAT<\/em> rose to MAN<\/em> at once (Ohr Pnimi <\/em>item 17).<\/p>\n\n\n\n

    The new MA<\/em> sorted them gradually, one by one, meaning according to the appearance of his own degrees. This is because when Atik de MA<\/em> was created, it sorted the better among the general MAN<\/em>, meaning the GAR de Nekudim<\/em>. He added them to himself, to Behinat Nukva de Atik<\/em>, and then when AA de MA<\/em> was created, it sorted the part that belongs to his degree. He added it to himself, to his Behinat Nukva<\/em> and so on similarly. It is for this reason that it is called sorting.<\/p>\n\n\n\n

    The female parts in all the Partzufim.<\/h5>\n\n\n\n

    All the males were made of the new MAN<\/em>, and all the females were made of the Orot<\/em> and the Nitzotzin <\/em>and the Kelim<\/em> that remained of Nekudim <\/em>after the breaking of the vessels. However, in AVI<\/em>and ZON<\/em> there is Hitkalelut <\/em>of the BON<\/em> in the males, and the Hitkalelut <\/em>of MA<\/em> in the females too. This will be explained in its place.<\/p>\n\n\n\n

    It started to sort out the purest among them through the Ibur Elyon.<\/h5>\n\n\n\n

    The beginning of the sorting is during the first Zivug<\/em> of the ascent of MAN<\/em> to Metzach de SAG<\/em> that was in Rosh SAG<\/em> itself. At that time only Komat Malchut <\/em>came out (Ohr Pnimi <\/em>item 17).<\/p>\n\n\n\n

    Since that Koma<\/em> and Ibur<\/em> of the new MA<\/em> had just come out, he immediately sorted for himself the Orot<\/em>, Nitzotzin <\/em>and Kelim<\/em> that belong to him from the general MAN<\/em>, in the same quantity and quality of the Behinot Ibur<\/em>. They rose from BYA<\/em> to Atzilut <\/em>and were corrected there in the form of Gimel<\/em>within Gimel<\/em>, and we have already explained that the Komat Ibur<\/em> is the three Sefirot NHY<\/em>.<\/p>\n\n\n\n

    They clothe the three Kelim Elyonim KHB<\/em> because of the opposite value between Kelim<\/em> and Orot <\/em>(Ohr Pnimi<\/em>item 17). You find, that now they were sorted and only the best, highest Kelim<\/em> among the Kelim<\/em>and Nitzotzin <\/em>that fell to BYA<\/em>, meaning Kelim de KHB<\/em>, rose from BYA<\/em> by the Koma de Ibur<\/em>. That is the meaning of the words, \u201cin the beginning, it started to sort out the purest among them through the  Ibur Elyon<\/em>.<\/strong>\u201d<\/p>\n\n\n\n

    Nukva de Atik and Atik were made of all of that.<\/h5>\n\n\n\n

    He wishes to say, ZAT de Nukva de Atik<\/em>. However, GAR de Nukva de Atik<\/em> were not sorted even a little bit from the Nitzotzin <\/em>and Kelim de BYA<\/em>. Rather, she is made of GAR de Nekudim <\/em>from the same Behinot<\/em> that the breaking did not touch at all.<\/p>\n\n\n\n

    20. Aferwards, through  Zivug de<\/em> duchra  de Atik<\/em> with its  Nukva<\/em>, they brought up and sorted  Nitzotzot<\/em> that were fallen below, the suitable part for  Nukva de Arich<\/em>. They entered the place of the  Ibur<\/em> as  Mayin Nukvin<\/em>, where they sweeten and correct by spending the time of the  Ibur<\/em>, becoming  Behinat Partzuf<\/em>.<\/strong><\/p>\n\n\n\n

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

    20. Through Zivug de duchrade Atiketc. the suitable part for Nukva de Arich.<\/h5>\n\n\n\n

    The Rav was very brief here, relying on other places. Between the above Zivug de Ibur<\/em> and the Zivug Dechura <\/em>with Nukva de Atik<\/em>, between them was the Zivug de Gadlut <\/em>through AB SAG<\/em>. It ejected the Hey Tata’a <\/em>from the Metzach <\/em>to the Peh<\/em>, and Eser Sefirot de Rosh<\/em> and Guf de Atik<\/em> came out on Komat Keter <\/em>(Ohr Pnimi <\/em>item 18).<\/p>\n\n\n\n

    This is so because a Zivug<\/em> is not performed when the Partzuf <\/em>is in Behinat Ibur<\/em>. Only after the Zivug de Gadlut de AB SAG<\/em>, when Atik<\/em> and Nukva<\/em> acquired Komat Keter<\/em>, did they mate and sorted the Nukva de AA<\/em>. He also does not explain here how the Zachar de AA<\/em> is emanated here, for he only comes to clarify the sorting out of the females of Atzilut<\/em>, and how they are all made of the name BON<\/em>.<\/p>\n\n\n\n

    Indeed, the matters of MA<\/em> and BON<\/em>, and how they connect, are generally quite scattered in the Rav\u2019s words, and they are also very brief. There is a great need to gather the essentials in a single place to make it possible to interpret all the many details that the Rav introduces before us.<\/p>\n\n\n\n

    First we must understand the difference between the new MA<\/em> and the BON<\/em>. Know, that the entire difference is the matter of the ascent of Hey Tata’a<\/em>. In BON<\/em>, all its Kelim<\/em> are from Behinat Hey Tata’a <\/em>in the Eynaim<\/em>, as they so emerged at their creation, and in the new MA<\/em>, all its Kelim<\/em> are considered as Behinat Hey Tata’a <\/em>that rose in Galgalta<\/em>. It is so because this is how it emerged in the beginning of its creation, and anything that comes out in a Partzuf <\/em>in the beginning of its creation never changes.<\/p>\n\n\n\n

    Even though it later receives additional Gadlut<\/em>, the Kelim<\/em> of the Katnut <\/em>do not change by that, much less multiply. Instead, the same Kelim<\/em> he had during the Katnut<\/em>, in quantity and quality, grow in Koma<\/em> and Aviut<\/em> during his Gadlut<\/em>, and remember that.<\/p>\n\n\n\n

    The Zivug de Ibur<\/em> of the new MA<\/em> has already been explained. Its origin is the Masach de Guf<\/em> of the Nekudim <\/em>that purified and rose to Rosh de SAG<\/em>. By force of its Hitkalelut <\/em>in the Zivug<\/em> there, it became Av<\/em> only in the measure of the Aviut<\/em> of the Keter<\/em>.<\/p>\n\n\n\n

    Hence, when it mated with the Ohr Elyon<\/em>, it did not raise Ohr Hozer<\/em>, but only on Komat Malchut<\/em>. This is because the last Behina<\/em> he had in Guf de Nekudim <\/em>is Behina Aleph<\/em>, and that disappeared with the Hizdakchut <\/em>of the Masach<\/em>.<\/p>\n\n\n\n

    However, you should remember that Behinat Hitlabshut <\/em>always remains, even from the last Behina<\/em>. Hence, here too there is Behina Aleph de Hitlabshut<\/em>. It turns out that Komat Behina Aleph<\/em>, which is Komat ZA<\/em>, came out here as well. However, it is Komat Zachar<\/em>, having Zivug<\/em> only in the Hitkalelut <\/em>with the Nekeva<\/em>, which has Aviut<\/em>, as there is no Zivug<\/em> but only from Behinat Aviut<\/em> (Part 6, Histaklut Pnimit <\/em>item 14).<\/p>\n\n\n\n

    Thus, there really is Komat ZA<\/em> here, but considering the Behinat Kelim<\/em>, there are only Kelim<\/em> from Komat Malchut <\/em>here. For that reason it is only named NHY<\/em>, being the three Sefirot <\/em>in Komat Malchut<\/em>.<\/p>\n\n\n\n

    Nevertheless, of course there is Komat ZA<\/em> there as well, being HGT<\/em>, meaning the three Sefirot <\/em>thickwise from Komat ZA<\/em>, but they are clothed inside NHY<\/em>. This is because this Koma<\/em> comes from Reshimo de Hitlabshut<\/em>, from which there are no Kelim<\/em>.<\/p>\n\n\n\n

    Know, that the name MA<\/em> is primarily Komat ZA<\/em> because Komat Malchut <\/em>is never called by the name MA<\/em>. Hence, MA<\/em> is always considered half of the Partzuf<\/em> of the Zachar<\/em>. Because there is no Zivug<\/em> from its own Behina<\/em>, as there is only Behinat Hitlabshut <\/em>in it, it cannot be corrected except by joining and mixing with the Aviut<\/em> of the Behinat Nekeva<\/em>. Thus we have explained the Zachar<\/em> and Nekeva<\/em> from the Behinat<\/em> new MA<\/em> itself, being the Reshimo de Behina Aleph de Hitlabshut<\/em> and the Behinat Hey Tata’a <\/em>in Galgalta<\/em>, which is Komat Malchut <\/em>from the Behinat Aviut<\/em>.<\/p>\n\n\n\n

    We might ask: \u201cHow then is there Behinat MA<\/em> in all the Partzufim<\/em>, since MA<\/em> is only Behinat Hitlabshut<\/em>, unfit for Zivug<\/em> with the Ohr Elyon<\/em>? For that reason it joins with the Aviut<\/em> in the Reshimot <\/em>of Kelim de BON<\/em>. That is also the reason that BON<\/em> is considered the Nekeva<\/em> of MA<\/em>, since his own Nukva<\/em> operates only in Rosh de RADLA<\/em>, which is the first Rosh<\/em> of the new MA<\/em>. From there downward it takes the Reshimot de AVIut<\/em> of the BON <\/em>for itself, as its Behinat Nukva<\/em>, and remember that.<\/p>\n\n\n\n

    However, we have already explained that the MA<\/em> of the first Rosh<\/em>, though it too has its own Behinat Malchut <\/em>there, it still sorted GAR de BON<\/em> for itself as Behinat Nukva<\/em>. Indeed, that Zivug<\/em> is very hidden, and there are also doubts regarding the Behinot<\/em> of Nukva<\/em> there, and this is not the place to elaborate on them. I have already explained the doubts in my commentary on the Tree of Life \u201cPanim Meirot and Panim Masbirot\u201d, and study it there.<\/p>\n\n\n\n

    There is a very important rudiment to know here: The Nekeva<\/em> of the above new MA<\/em>, which is its Malchut<\/em>, remains concealed in Rosh de Atik<\/em>. However, she does not appear at all in all the Partzufim<\/em>below Atik<\/em>.<\/p>\n\n\n\n

    Know also, that the Hey Tata’a<\/em>, concealed in the above Rosh de Atik<\/em>, manifests in the two bottom thirds of Netzah <\/em>and Hod de Atik<\/em>, though because of that they went out of Atzilut <\/em>as Dadei Behema<\/em>. However, it does not appear in the entire Atzilut<\/em>, but only from her Behinat He\u2019arah<\/em>, and nothing of her Behinat Atzmut<\/em>.<\/p>\n\n\n\n

    The primary difference between Kelim de MA<\/em> and Kelim de BON<\/em> is during the Katnut<\/em>, meaning in the Ibur<\/em>. On the part of the Kelim de BON<\/em>, there should be a complete Behinat ZA<\/em> even in Behinat Ibur<\/em>, meaning three Kavim HGT<\/em> and three Kavim NHY<\/em>. This is because the Katnut de BON<\/em> is Hey Tata’a <\/em>in the Eynaim<\/em>, leaving two Kelim<\/em> in the Behinat Atzilut <\/em>of all the degrees, which are Keter<\/em> and Hochma<\/em>, and ejects Bina<\/em> and ZON<\/em> to Behinat BYA<\/em>.<\/p>\n\n\n\n

    Hence, each Partzuf <\/em>has two Orot Ruach Nefesh<\/em>, clothing two Kelim Keter<\/em> and Hochma<\/em>. However, on the part of the Kelim de MA<\/em>, where the Hey Tata’a <\/em>rose in Keter<\/em>, only one Sefira<\/em> remained in the Atzilut <\/em>of all the degrees, namely Sefirat Keter<\/em>. The lower nine of all the degrees went outside the degree.<\/p>\n\n\n\n

    For that reason there is only Behinat ZA de Hitlabshut <\/em>in the Zivug<\/em> of the Katnut<\/em>, which is BehinatHGT<\/em>, but it has no Kelim<\/em>, while KomatMalchut de AVIut<\/em> does have Kelim<\/em>. Thus, HGT<\/em> must clothe inside NHY<\/em>, meaning in KelimdeKomatMalchut<\/em>.<\/p>\n\n\n\n

    From this explanation you will understand the difference between GAR de Atzilut <\/em>and ZONde Atzilut<\/em>. In GAR de Atzilut <\/em>there are only two Zivugim<\/em>: Zivug de Katnut<\/em>, called Ibur<\/em>, and Zivug de Gadlut<\/em>, though in ZA<\/em> there are three Zivugim<\/em>: Ibur<\/em>, Yenika<\/em>, Mochin<\/em>.<\/p>\n\n\n\n

    The reason is that there is a great difference between the Nukvin<\/em> (pl. for Nukva<\/em>) of the two Partzufim Atik<\/em> and AA<\/em>, and the Nukvinde AVI<\/em> and ZON<\/em>. The Nukvin de Atik<\/em> and AA<\/em> are from Behinat Keter de Nekudim <\/em>where the breaking did not strike at all. For that reason they were left with all the Ohr<\/em> from the Eser Sefirot <\/em>that extended to them from the Nikvey Eynaim de SAG<\/em>, meaning the entire measure that came out during the Katnut de Nekudim<\/em>.<\/p>\n\n\n\n

    It thus follows, that during the Zivug de Atik<\/em> and Nukva<\/em> to generate Behinat Katnut de AA<\/em>, called Ibur<\/em>, it is born out of there complete, in Komat ZA<\/em>, which are Orot de Ruach Nefesh <\/em>in Kelim de HGT NHY<\/em>. The Zachar de Atik<\/em> is Behinat MA<\/em>, and there are no Kelim<\/em> in his HGT<\/em> since he is considered ZA<\/em>of Hitlabshut<\/em>. Yet, through its stay in Behinat Me’i<\/em> (intestine) de Nukva de Atik<\/em>, where her Katnut <\/em>is also from the Hey Tata’a <\/em>in the Nikvey Eynaim<\/em>, he acquires the Kelim de HGT<\/em> operating in the Nikvey Eynaim<\/em>.<\/p>\n\n\n\n

    Thus, even the first Zivug<\/em> of Katnut de Atik<\/em> and Nukva<\/em> brought out Partzuf de AA<\/em>, complete in Komat ZA<\/em> in Kelim de HGT<\/em> and Kelim de NHY<\/em>. Similarly, when AA<\/em> and Nukva<\/em> mated for the Katnut de AVI<\/em>, called Ibur<\/em>, they too were born in Komat ZA<\/em>, complete.<\/p>\n\n\n\n

    This is so because Nukva de ZA<\/em> too does not need her Zachar <\/em>in the Behinat Zivug de Katnut<\/em>, since she is Behinat Keter de Nekudim<\/em>. Hence she gave AVI<\/em> the Kelim de HGT<\/em> from the Behinat Hey Tata’a <\/em>in the Eynaim<\/em>, and AVI<\/em> came out in complete Kelim de HGT<\/em> and NHY<\/em>.<\/p>\n\n\n\n

    However, they lack GAR<\/em>, for which they rose a second time for MAN<\/em>, for Zivug de Gadlut<\/em>, where Atik<\/em>and Nukva<\/em> emanated the GAR<\/em> at one time for AA<\/em>. Also, AA<\/em> and Nukva<\/em> mated and emanated GAR<\/em> to AVI<\/em>. It turns out that they were completed in two Zivugim<\/em>.<\/p>\n\n\n\n

    It is not so with ZA<\/em> because the Nukva<\/em> is not complete in AVI<\/em>, even from the Behinat Katnut de BON<\/em>. Hence, even the Behinat Katnut de BON<\/em> needs to receive from her Zachar <\/em>from the Behinat MA<\/em>.<\/p>\n\n\n\n

    It turns out that the Zivugde AVI de Katnut <\/em>for the Ibur de ZON<\/em> was in Ibur<\/em> by the force of MA<\/em>. Since MA<\/em> is only Komat ZA<\/em> of Behinat Hitlabshut<\/em>, and in Behinat Aviut<\/em> it has only Komat Malchut<\/em>, it therefore has only Kelim de NHY<\/em>. As a result, Komat HGT<\/em> must clothe inside NHY<\/em>.<\/p>\n\n\n\n

    Because of that ZA<\/em> is born only on Komat NHY<\/em>, where the Behinot HGT<\/em> is clothed in it, and it has only Kelim de MA<\/em>, which are Komat Malchut<\/em>, where it is divided into NHY <\/em>by TikunKavim<\/em>.<\/p>\n\n\n\n

    Hence, it needs Zivug de Yenika<\/em> in order to be completed with Kelim<\/em> for HGT<\/em>. It is so because through Yenika <\/em>from its mother\u2019s milk it acquires the Behinat Kelim<\/em> from the Hey Tata’a <\/em>in the Eynaim<\/em>, as it is written, \u201cHis eyes are washed with milk, and fitly set.\u201d<\/p>\n\n\n\n

    It acquires Kelim de HGT <\/em>through this Zivug<\/em>, and then Komat ZA<\/em> is fully completed in Behinat Nefesh Ruach <\/em>in it. Ruach<\/em> clothes the Kelim de NHY<\/em>, and in order to acquire GAR<\/em> too, it needs to rise to MAN<\/em>for a second Ibur de Mochin<\/em>. Then AVI<\/em> mate in Behinat Gadlut<\/em>, and give him Mochin de GAR<\/em>, and he is then fully completed.<\/p>\n\n\n\n

    Thus, ZA<\/em> is not completed before it undergoes three Zivugim<\/em>: Ibur Aleph<\/em> for Gimel<\/em> within Gimel<\/em>, meaning HGT<\/em> inside NHY<\/em>, because it only has Kelim<\/em> from the side of MA<\/em> at that time. Then Zivug de Yenika<\/em>, by which it acquires Kelim<\/em> from the part of BON<\/em>, from the Hey Tata’a <\/em>in the Eynaim<\/em>, at which time it acquires Kelim de HGT<\/em>, and HGT<\/em> expand from within the NHY<\/em> as they already have Kelim<\/em>. After that, Ibur Bet de Mochin<\/em>, when it acquires its GAR<\/em>.<\/p>\n\n\n\n

    However, GAR de Atzilut<\/em>, which are AA<\/em> and AVI<\/em>, do not need a Zivug de Yenika<\/em>, since they acquire Kelim de BON <\/em>from the Zivug de Ibur Aleph<\/em> too. This is because Nukva de Elyon<\/em> has complete Orot de BON<\/em> from the Behinat Hey Tata’a <\/em>in the Eynaim<\/em>, and does not need the Behinat Zachar de MA<\/em> for that.<\/p>\n\n\n\n

    Consequently, as soon as they are born, they have complete Kelim<\/em> for HGT<\/em> and NHY<\/em>. However, they need Ibur Bet de Mochin<\/em>. Thus, they do not need more than two Zivugim<\/em>, which are Ibur Aleph de Katnut <\/em>and Ibur Bet<\/em> for Mochin<\/em>.<\/p>\n\n\n\n

    Now we come to the essence of the Rav\u2019s words here. He says: \u201cin the beginning, it started to sort out the purest among them through the  Ibur Elyon<\/em>. From that  Nukva de Atik<\/em> was made.<\/strong>\u201d It means the first raising of MAN<\/em> where all the Behinot<\/em> of Achoraim de AVI<\/em> and YESHSUT <\/em>and the seven Orot<\/em> of the seven Melachim <\/em>rose, being that they were all contained in the Masach de Nekudim <\/em>that purified and rose to Behinat Masach de Rosh SAG <\/em>(Ohr Pnimi <\/em>item 2).<\/p>\n\n\n\n

    Then, Behinat Katnut <\/em>of Atik<\/em> and its Nukva<\/em> came out there because Behinot BON<\/em> too, contained in the Masach <\/em>that rose, joined with this new Zivug<\/em>, but with the better parts in them, which is Behinat Keter de BON<\/em>. After that Atik<\/em> and Nukva<\/em> rose to MAN<\/em> to Behinat Zivug Bet de Gadlut<\/em>, to Rosh de SAG<\/em>.<\/p>\n\n\n\n

    In that state the Rosh de SAG<\/em> mated with AB<\/em>, which are the Mochin<\/em>. The He\u2019arat AB<\/em> lowers the Hey Tata’a<\/em> from the Eynaim <\/em>of Rosh SAG<\/em> to the Peh<\/em>, like the place of the Zivug<\/em> which occurs in AB<\/em> itself. The Komat Keter<\/em> emerges, Atik<\/em> and Nukva<\/em> come down to their place and produce Eser Sefirot <\/em>from below upward in Komat Keter<\/em> for their Behinat Rosh<\/em>.<\/p>\n\n\n\n

    Then they expand from above downward to their Behinot Guf <\/em>as well. However, we should remember that their Behinot Katnut<\/em>, which came out in the first Zivug<\/em>, still haven\u2019t changed in them. This is because any Eser Sefirot <\/em>of this Rosh<\/em> and Guf<\/em> expanded in the first Kli de Keter<\/em> that they had during the Katnut<\/em>. From Bina de Keter<\/em> upward, Eser Sefirot de Rosh<\/em> on Komat Keter<\/em> came out. From Bina<\/em>down, Eser Sefirot de Guf<\/em> came out.<\/p>\n\n\n\n

    Thus, Kli de Keter<\/em>, which was but a single Nekuda<\/em> before, now expanded into a complete Partzuf<\/em>, Rosh<\/em> and Guf<\/em>, through the Sium<\/em> of the Atzilut<\/em>.<\/p>\n\n\n\n

    It is written, \u201cAferwards, through  Zivug de<\/em> duchra  de Atik<\/em> with its  Nukva<\/em>, they brought up and sorted  Nitzotzot<\/em> that were fallen below, from the suitable part for  Nukva de Arich Anpin<\/em>. They entered the place of the  Ibur<\/em> as  MAN<\/em>, becoming  Behinat Partzuf<\/em>.<\/strong>\u201d<\/p>\n\n\n\n

    Interpretation: It is known that all the MAN<\/em> in general that belong to all four Olamot ABYA<\/em> rose together as Reshimot <\/em>incorporated in the Masach<\/em>, up to Rosh de SAG<\/em>. However, each Partzuf <\/em>took only what relates to its own Behina<\/em>, and left the rest for its following Partzuf<\/em>. The second Partzuf<\/em> also took the Behinat MAN<\/em> from that entirety that belongs to its degree, and left the rest for the Partzuf <\/em>that follows it, and so did all the degrees through the end of Assiya<\/em>.<\/p>\n\n\n\n

    We have already explained the two Behinot MAN<\/em> that Rosh de SAG<\/em> sorted for the two Zivugim de Katnut <\/em>and Gadlut de Atik<\/em> and Nukva<\/em>. He left all that remains in the general MAN<\/em> to the sorts of Atik<\/em>and its Nukva<\/em>, for AA<\/em> and its Nukva<\/em>.<\/p>\n\n\n\n

    First, Atik<\/em> sorted the Behinat MAN<\/em> relating to the Zivug de Katnut de AA<\/em> and Nukva<\/em>, which is for their very creation, because the essence of the Partzuf <\/em>is from the Zivug de Katnut<\/em>. Conversely, the Zivug de Gadlut <\/em>is not the essence in any Partzuf<\/em>; it is considered as mere addition, being in the Partzuf<\/em>intermittently, not permanently.<\/p>\n\n\n\n

    Hence, the Partzufim<\/em> of Atzilut <\/em>come out in two Zivugim<\/em>, even the GAR<\/em> among them. The reason for it has already been explained in previous parts, which is by the ascent of the Hey Tata’a <\/em>in the Eynaim <\/em>through the association of Midat ha Rachamim <\/em>with Din<\/em>.<\/p>\n\n\n\n

    Consequently, in the Partzufim<\/em> of Nekudim <\/em>the Hey Tata’a <\/em>came out permanently. Here in Atzilut<\/em>, however, the Hey Tata’a <\/em>came out at the Metzach <\/em>permanently, but it is permanently associated with the Behinat Hey Tata’a <\/em>in the Eynaim<\/em>.<\/p>\n\n\n\n

    Know, that this addition that was made here is the cause for this entire correction. Because the breaking that occurred in Nekudim <\/em>due to the Parsa<\/em>\u2019s weakness, when the new Ohr<\/em> of Gadlut <\/em>fissured the Parsa<\/em>, the Parsa<\/em> no longer had the strength to refrain from expanding the He\u2019arah<\/em> to the Separated Olamot BYA<\/em> too. Thus, Tzimtzum Bet<\/em> was revoked entirely.<\/p>\n\n\n\n

    Now, however, through the ascent of the Hey Tata’a <\/em>to the Metzach<\/em>, the Parsa<\/em> received great strength from the Keter<\/em>, which is the Shoresh <\/em>of every Partzuf<\/em>. Hence, the Parsa<\/em> covered and fortified so that even during the Zivug de Gadlut<\/em>, when a new Ohr<\/em> comes and fissures the force of the Parsa<\/em>, that new Ohr<\/em> still does not shine below Parsa de BYA<\/em>. It follows that now there is subsistence for the Gadlut<\/em>, asit does not revoke the Katnut<\/em>. This will be explained below.<\/p>\n\n\n\n

    After AA<\/em> and its Nukva<\/em> came out in Behinat Katnut<\/em>, AA<\/em> returned and rose to MAN<\/em> to Atik<\/em> and Nukva<\/em>. Then Atik<\/em> and Nukva<\/em> sorted the MAN<\/em> from the collective that SAG<\/em> left them for AA<\/em>, meaning Behina Gimel de AVIut<\/em> in the general MAN<\/em>.<\/p>\n\n\n\n

    At that time there was a Zivug<\/em> in Atik<\/em> and Nukva<\/em>, and Eser Sefirot <\/em>came out in Komat Hochma<\/em>. This Koma<\/em> is considered Behinat MA<\/em>, for the rule is that all the Komot<\/em> that came out anew are considered HaVaYaH de MA de Alephin<\/em>. That AA de MA<\/em> sorted for it the bottom half of Keter de Nekudim<\/em>,which became its Behinat Nukva<\/em> as he gives her his Komat Hochma<\/em>.<\/p>\n\n\n\n

    Atik<\/em> gave the remainder of the MAN<\/em> after Komat AA<\/em> to AA<\/em> and his Nukva<\/em>. They sorted form them the MAN<\/em> that relates to AVI de MA<\/em>, meaning to the two Zivugim de Katnut <\/em>and Gadlut <\/em>that first sorted the MAN<\/em> that relates to the Katnut de AVI<\/em>. Thus, AVI<\/em> were born in Komat ZA<\/em>.<\/p>\n\n\n\n

    Afterwards, AVI<\/em> rose to MAN<\/em> to AA<\/em> and Nukva<\/em>, and they sorted the MAN de Behina Bet<\/em> and generated Eser Sefirot <\/em>in Komat Bina<\/em>. AVI de MA<\/em> descended to their place and dressed HGT de AA<\/em>, while sorting ZAT de Hochma <\/em>and Bina de BON<\/em> for their Behinat Nukva<\/em>.<\/p>\n\n\n\n

    AA<\/em> left the remains of the MAN<\/em> after the sorts to AVI<\/em>, which in turn, sorted out the MAN<\/em> that relates to ZON<\/em>. First, they sorted the MAN<\/em> that belongs to Katnut<\/em>, mated on the MAN<\/em> and generated Katnut de ZON<\/em>, which is Komat NHY<\/em> and HGT<\/em> within it.<\/p>\n\n\n\n

    After that they descended for Zivug de Yenika <\/em>and were completed in Komat HGT<\/em> too. They came down and clothed below Tabur de AA<\/em>, and AVI<\/em> left for ZON<\/em> the remains left after the sorts of ZON<\/em>.<\/p>\n\n\n\n

    They, in turn, sorted them form Partzuf Atik de Beria<\/em> in the same above manner, Atik<\/em> for AA<\/em> and so on likewise as in the five Partzufim<\/em> of Atzilut<\/em>. Also, ZON de Beria<\/em> sorted from the remains of the general MAN<\/em> that AVI de Beria<\/em> left for them for Atik<\/em> of Olamha Yetzira<\/em>. Atik<\/em> sorted for AA<\/em> etc. until ZON de Yetzira<\/em>. ZON de Yetzira <\/em>sorted for Atik de Assiya<\/em>; Atik de Assiya <\/em>for AA de Assiya <\/em>etc. until ZON de Assiya <\/em>were sorted in AVI de Assiya<\/em>.<\/p>\n\n\n\n

    The rest of the sorts of ZON de Assiya <\/em>are already considered complete Sigim<\/em>, unfit to join Kedusha<\/em>. For that reason they fell to the Klipot<\/em>, from which ABYA de Klipot <\/em>were constructed.<\/p>\n\n\n\n

    However, many Nitzotzin <\/em>of Kedusha <\/em>remained in them, even of the more important among them. They are sorted by the souls of the righteous in each generation until the end of correction.<\/p>\n\n\n\n

    When all the sorts are through, the construction of ABYA de Klipot <\/em>will fall down, for their entire sustenance will have been sucked out, being the Nitzotzin <\/em>suitable for Kedusha<\/em>. Then it will be said, \u201cHe will swallow up death for ever.\u201d<\/p>\n\n\n\n

    21. Similarly,  Arich<\/em> sorted for  Nukva de AVI<\/em>, and  AVI<\/em> for  ZON<\/em>, the entire Behinat Malchut<\/em> in them. This is why they are called  Melachim<\/em>, because all the  Malchuiot<\/em> (pl. for  Malchut<\/em>) were made of them.<\/strong><\/p>\n\n\n\n

    Similarly, in every  Eser Sefirot <\/em>themselves in each and every  Partzuf<\/em>, they were sorted in the above-mentioned order. What could not be sorted and rise in  Olam ha Atzilut<\/em>, even for the bottom  Nukva de ZA<\/em>, remained in Beria<\/em>.<\/strong><\/p>\n\n\n\n

    Afterwards, all the parts of  Beria<\/em> were made of them, with its entire order of degrees. The  Nitzotzot<\/em> of  Beria<\/em> cannot be sorted by  AVI de Atzilut<\/em> since they cannot ascend above  ZON<\/em>, though they are sorted out in the  Beten<\/em> of Nukva de ZA<\/em> through he  Zivug<\/em> with  ZA<\/em>.<\/strong><\/p>\n\n\n\n

    22. There too it sorts only  Behinat Atik de Beria<\/em>.  Atik de Beria<\/em> is sorted there.  AVI de Beria<\/em> are sorted in  Arich<\/em>, and likewise always because it is impossible for any part to be sorted above the place of its degree, neither in place and nor in time. Instead, they follow one another, both in the order of degrees, and in the order of their time of correction. This is explained sufficiently.<\/strong><\/p>\n\n\n\n

    23. *Only the  Behina <\/em>of the apparent  Malchut <\/em>is not in  AA<\/em>, but in its  Ateret Yesod<\/em>. It is so because all that is  Dechura<\/em>, but there is no actual  Nukva<\/em>. In Atik Yomin<\/em> too there is no  Nukva <\/em>in itself, only the  Ateret Yesod de Atik<\/em> is Nukva<\/em>, as in  AA<\/em>. However, afterwards,  Malchut <\/em>appears from that Upper most  Reisha de Lo Etyada<\/em>, called  Atik Yomin<\/em>, who is above all these nine Sefirot de AA.<\/em><\/strong><\/p>\n\n\n\n

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

    23. Only the  Behina<\/em> of the apparent  Malchut <\/em>is not in  AA <\/em>etc. \u2026In  Atik Yomin <\/em>too.<\/strong><\/p>\n\n\n\n

    As we have explained above (Ohr Pnimi<\/em> item 20), the Hey Tata’a de MA<\/em> was concealed in Rosh de Atik<\/em>, and her Atzmut <\/em>does not appear in the entire Atzilut<\/em>.<\/p>\n\n\n\n

    Malchut <\/em>appears from that Upper most  Reisha de Lo Etyada<\/em>.<\/strong><\/p>\n\n\n\n

    It is called Rosh de Atik Yomin<\/em>, which is the first Rosh<\/em> of Atzilut<\/em>, and where the Hey Tata’a <\/em>was concealed. Her He\u2019arah<\/em> appears in Malchut <\/em>of Olam ha Atzilut<\/em>, meaning in Malchut <\/em>that became a complete Partzuf <\/em>for Nukva de ZA<\/em>.<\/p>\n\n\n\n

    24. This is the meaning of \u201cA virtuous woman is a crown to her husband.\u201d In the end of days, she will be greater than the sun, and this is the meaning of \u201cbecame the chief corner-stone.\u201d<\/strong><\/p>\n\n\n\n

    When  Malchut <\/em>appears below, she appears from that  Reisha de Lo Etyada<\/em>. This matter will clarify for you how every  Behinat Malchut <\/em>of the Upper Olam<\/em> herself becomes the  Behinat Atik<\/em> of the  Olam<\/em> below it. It turns out, that the nine  Sefirot <\/em>are of  AA<\/em>, and the Upper  Reisha<\/em>de Lo Etyada<\/em> above all, is the  Behinat Atik<\/em>.<\/strong><\/p>\n\n\n\n

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

    24. This is the meaning of \u201cA virtuous woman is a crown to her husband.\u201d In the end of days, she will be greater than the sun, and this is the meaning of \u201cbecame the chief corner-stone.\u201d<\/strong><\/p>\n\n\n\n

    This relates to the concealed Malchut<\/em> in Rosh de Atik Yomin<\/em>. She does not appear in her Atzmut<\/em>, but only when all the Makifim de Atzilut <\/em>enter into Behinot<\/em> inner Orot<\/em> in her lower nine, being the lower nine of Rosh<\/em> and Guf de AA<\/em> with his four Malbushim<\/em>, which are AVI<\/em> and ZON<\/em>.<\/p>\n\n\n\n

    Afterwards, the hidden Malchut<\/em> in Rosh de Atik<\/em> appears, as it says, \u201cshe became the chief corner-stone,\u201d being Rosh ha Aleph<\/em>, and all the Olamot de ABYA<\/em> are her upshots.<\/p>\n\n\n\n

    It is written, \u201cthe nine  Sefirot <\/em>are of  AA<\/em>, and the Upper  Reisha de Lo Etyada<\/em> above all, is the Behinat Atik<\/em>.\u201d<\/strong> This means that AA<\/em> and all its four dresses, AVI<\/em> and ZON<\/em>, are considered Hitpashtut <\/em>of her nine lower Sefirot<\/em>, while she is Keter<\/em> to them.<\/p>\n\n\n\n

    Malchut <\/em><\/strong>of the Upper  Olam<\/em> herself becomes the  Behinat Atik<\/em> of the  Olam<\/em> below it.<\/strong><\/p>\n\n\n\n

    All the Sefirot de Tachton <\/em>are influenced by the Elyon<\/em> through a Masach<\/em>. They are greatly lessened by the Masach <\/em>they travel through, except Malchut <\/em>of the Elyon<\/em>, which does not travel through the Masach <\/em>but fissures the Masach <\/em>and passes to the Tachton<\/em> (see Part 3, Chap 7, item 1).<\/p>\n\n\n\n

    25. *Regard  AA<\/em> and  Atik<\/em>. The  Zachar <\/em>took the entire  MA<\/em>, and the  Nukva<\/em>took the entire  BON<\/em>, since she is corrected and does not need him. However, from  AVI<\/em> onward the males had to first take the  BON<\/em> of the Nekeva<\/em>, even the  Katnut <\/em>in her, in order to correct it. Afterwards they were given to her entirely and its  Shoresh <\/em>from the  Katnut <\/em>remained in them.<\/strong><\/p>\n\n\n\n

    In  Gadlut<\/em>, he takes both his and hers and the  BON<\/em> is given to her  Partzuf <\/em>alone, while the  MA<\/em>, only its  He\u2019arah<\/em>, which is  He\u2019arat Hassadim<\/em>, but not the gist, since the gist remains in him.<\/strong><\/p>\n\n\n\n

    It is the opposite in  BON<\/em>, because his gist is in her, with only  He\u2019arah<\/em>. Yet, since he took it first, he has a large  Shoresh<\/em>from it, and thus his  Daat<\/em> is complete. However, the  Nekeva<\/em> takes only the  He\u2019arah<\/em> from  MA<\/em>, and her gist is from  BON<\/em>, hence her  Daat<\/em> is small, even in  Gadlut<\/em>.<\/strong><\/p>\n\n\n\n

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

    25. Regard  AA<\/em> and  Atik<\/em>. The  Zachar <\/em>took the entire  MA<\/em>, and the  Nukva<\/em> took the entire  BON<\/em>.<\/strong><\/p>\n\n\n\n

    The Zachar de Atik<\/em> is Komat Keter<\/em> that came out on the Hey Tata’a <\/em>that descended from the Metzach <\/em>to the Peh<\/em>. This is the new MA<\/em> because all the Orot<\/em> that came out by Zivugim<\/em> in Olam Atzilut <\/em>are called HaVaYaH de MA<\/em>. Also, all the Orot<\/em> and the Kelim<\/em>, whose Zivug<\/em> was made in Olam ha Nekudim <\/em>are called HaVaYaH de BON<\/em>.<\/p>\n\n\n\n

    Hence, Nekudat Keter<\/em> of Olam ha Nekudim<\/em>, whose Upper half was taken by Atik<\/em> into his Behinat Nukva<\/em> is considered HaVaYaH de BON<\/em>. Thus, the Zachar <\/em>is only MA<\/em> and the Nekeva <\/em>is only BON<\/em>.<\/p>\n\n\n\n

    Similarly, the Zachar de AA<\/em> is Komat Hochma <\/em>that came out on the Behina Gimel <\/em>in Olam Atzilut<\/em>, hence it is MA<\/em>. His Nekeva<\/em> is the bottom half de Nekudat Keter<\/em> of Olam ha Nekudim<\/em>, hence it is all BON<\/em>.<\/p>\n\n\n\n

    Since she is corrected and does not need him.<\/strong><\/p>\n\n\n\n

    This means that the episode of the breaking of the vessels did not concern Sefirat Keter de Nekudim <\/em>at all; she has all the Ohr<\/em> that came out with her when she was first created. For that reason she is corrected in herself and does not need MA<\/em> to correct her.<\/p>\n\n\n\n

    With regard to the Zivug de Katnut<\/em>, she does not even need to receive Ohr<\/em> from the new MA<\/em>, since her Ohr<\/em> is more important than the MA<\/em>, as she is from Behinat Hey Tata’a <\/em>in the Eynaim <\/em>(Ohr Pnimi<\/em>item 20). However, she receives her GAR<\/em> from MA<\/em> in terms of her Gadlut<\/em>.<\/p>\n\n\n\n

    From  AVI<\/em> onward the males had to first take the  BON<\/em> of the  Nekeva<\/em>, even the  Katnut <\/em>in her, in order to correct it.<\/strong><\/p>\n\n\n\n

    Since there was an annulment in their Achoraim <\/em>due to the breaking of the vessels, hence, even when they are in a state of Zivug de Katnut<\/em>, the BON<\/em> needs the correction of the new Ohr de Katnut <\/em>of MA<\/em>. Thus, before it comes to the Partzuf Nekeva<\/em>, the BON<\/em> had to connect with the Zachar <\/em>inside its Kelim de MA<\/em>, to correct and complete it. Afterwards the Zachar <\/em>gives the BON<\/em> to the Kelim<\/em> of the Nekeva<\/em>, and the Zachar <\/em>is regarded as the Behinat Elyon<\/em> of the Nekeva<\/em>, even during the Katnut<\/em>.<\/p>\n\n\n\n

    Thus, the Shoresh <\/em>of BON<\/em> is regarded as remaining in the Zachar<\/em>, while only a branch of it departs to the Nekeva<\/em>. It is known in every Elyon<\/em> and Tachton <\/em>that although the Ohr<\/em> relates entirely to the Tachton<\/em>, since it passes through the Elyon<\/em>, the gist of the Ohr<\/em> remains in the Elyon<\/em>, and only a branch of it is poured on to the Tachton<\/em>.<\/p>\n\n\n\n

    Its  Shoresh <\/em>from the  Katnut <\/em>remained in them.<\/strong><\/p>\n\n\n\n

    This means that a Shoresh <\/em>of BON<\/em> remains in the males since they first received it during the Katnut<\/em>. Hence, though they later gave it to their Nukva<\/em>, the gist of the Ohr<\/em> remains in the males, as we have said above.<\/p>\n\n\n\n

    The  MA<\/em>, only its  He\u2019arah<\/em> etc. but not the gist, since the gist remains in him.<\/strong><\/p>\n\n\n\n

    This means that there is Hitkalelut <\/em>of the Nekeva <\/em>in the Zachar <\/em>here. Because BON<\/em> first comes to the Zachar<\/em>, it is mingled with the MA<\/em> in the Zachar<\/em>. Thus, BON<\/em> receives the He\u2019arah<\/em> of MA<\/em>. Afterwards, when poured on to the Kelim de Nekeva<\/em>, there is also Behinat Orot de MA<\/em> to the Kelim de Nekeva<\/em>, though the gist in her is the name BON<\/em>.<\/p>\n\n\n\n

    In the Zachar<\/em>, however, it is the opposite. This is because the gist in him are the Orot de MA<\/em>, and BON<\/em> that he took due to the Hitkalelut <\/em>of the Nekeva<\/em> in him is only considered He\u2019arah<\/em> in him, not the gist.<\/p>\n\n\n\n

    His  Daat<\/em> is complete etc. However, the  Nekeva<\/em> etc. her  Daat<\/em> is small, even in  Gadlut<\/em>.<\/strong><\/p>\n\n\n\n

    The Zachar <\/em>has complete Hassadim <\/em>and Gevurot<\/em> since Hassadim <\/em>are from MA<\/em> and the Gevurot<\/em> are from BON<\/em>. Since the Shoresh <\/em>of BON<\/em> remains in the Zachar <\/em>too, the HG<\/em> in his Daat<\/em> are also complete. However, the Nekeva<\/em> does not have from the Atzmut <\/em>of MA<\/em>, being the Hassadim <\/em>in Daat<\/em>, but only a He\u2019arah<\/em>, hence her Daat<\/em> is small.<\/p>\n\n\n\n

    26. This entire  MA<\/em> and  BON de Gadlut <\/em>is called \u201cthe departing addition\u201d. None of it remains but the  BON de Katnut <\/em>in both. This is in  ZON<\/em>. However, the  MA<\/em> and  BON<\/em> always remain in  AVI<\/em>, since they already had complete  BON<\/em> there at the time of the  Melachim<\/em>, in all ten  Sefirot<\/em>.<\/strong><\/p>\n\n\n\n

    Nonetheless, they too needed the  MA<\/em> and  BON<\/em> in the above way as in ZON<\/em>, where the gist of the  MA<\/em> is in the  Zachar<\/em>, and its  He\u2019arah<\/em> is in the Nukva<\/em>. It is the opposite in  BON<\/em> because  HB<\/em> are only from  Bina de MA<\/em>, and their  Shoresh <\/em>is  Dinim<\/em> and not  Rachamim<\/em>, though they are  MA<\/em>.<\/strong><\/p>\n\n\n\n

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

    26.  MA<\/em> and  BON de Gadlut <\/em>is called \u201cthe departing addition\u201d.<\/strong><\/p>\n\n\n\n

    Only what came out in the beginning of Atzilut <\/em>is considered the Etzem<\/em> of the Partzuf<\/em>, meaning the Behinat Katnut <\/em>in it. However, what it attains afterwards by new Zivugim<\/em> is regarded as additions to its basic structure, and can depart from it.<\/p>\n\n\n\n

    None of it remains but the  BON de Katnut <\/em>in both. This is in  ZON<\/em>.<\/strong><\/p>\n\n\n\n

    It seems that we should say \u201cMA<\/em> and BON<\/em> in Katnut<\/em>\u201d<\/em> since the Katnut <\/em>is primarily the MA<\/em>, and even the BON<\/em> is rooted in MA<\/em> and needs it. We must insist and sustain the version, and interpret that he calls MA de Katnut <\/em>by the name \u201cBON\u201d.<\/em> This is because the Yenika <\/em>that manifests the Kelim de HGT<\/em>comes from Behinat BON<\/em>, from Behinat Hey Tata’a <\/em>in the Eynaim<\/em> (see Ohr Pnimi<\/em> item 20). Because this Behinat BON<\/em> is higher than MA<\/em>, he names the entire VAK<\/em>\u201cBON\u201d.<\/em><\/p>\n\n\n\n

    Thus, the Behinot Ibur<\/em> and Yenika de ZA<\/em> are considered the very creation of ZON<\/em>, namely the Orot<\/em> of Nefesh<\/em>, clothed in Kelim de Ibur<\/em>, and the Orot de Ruach<\/em>, clothed in Kelim de Yenika<\/em>. However, Zivug de Gadlut de MA<\/em> and BON<\/em>, which are Behinot GAR<\/em>, even if they are GAR de Neshama<\/em>, they are considered additions, and depart when there is cause for Histalkut<\/em>.<\/p>\n\n\n\n

    In  AVI<\/em>, since they already had complete  BON<\/em> there at the time of the  Melachim<\/em>, in all ten Sefirot<\/em>.<\/strong><\/p>\n\n\n\n

    Meaning MA<\/em> and BON de Gadlut<\/em> because MA<\/em> and BON de Katnut <\/em>remain even in ZON<\/em>. This is because they already had complete BON<\/em> in the time of the Melachim<\/em> from Behinat GAR<\/em> too. It means that the matter of the annulment of the Achoraim <\/em>in them was not because of themselves, but because of the sons, being ZAT<\/em>.<\/p>\n\n\n\n

    Hence, after the BON<\/em> was erected once more in Behinat GAR<\/em>, it is considered the Etzem<\/em> of their creation. The rule is that anything that comes out complete in Olam ha Nekudim<\/em> is considered the Etzem<\/em> (essence) of the Partzuf <\/em>here in Olam Atzilut<\/em>. Since it was erected once, it never again departs.<\/p>\n\n\n\n

    The Achoraim<\/em> of AVI de Nekudim <\/em>were cancelled and they returned to being Achor be Achor <\/em>there. Yet, as it was not because of them, they are considered whole. Hence, once they were corrected in Atzilut <\/em>in Behinat Panim be Panim<\/em>, they never return to Achor be Achor<\/em>, as the Rav said in several places.<\/p>\n\n\n\n

    Nonetheless, they too needed the  MA<\/em> and  BON<\/em> in the above way as in  ZON<\/em>.<\/strong><\/p>\n\n\n\n

    During the Melachim<\/em> there was complete BON<\/em> of Eser Sefirot<\/em> in them, which helped them that MA<\/em>and BON de Gadlut<\/em> would not depart from them. However, since there was the cancellation of the Achoraim <\/em>in them before they were corrected, they needed sweetening and correction from the MA<\/em>. Before it clothes in the Kelim<\/em> of the Nekeva<\/em>, it must first connect with the MA<\/em>, as it is in ZON<\/em>. For that reason there is MA<\/em> and BON<\/em> in the Zachar<\/em>, and MA<\/em> and BON<\/em> in the Nekeva<\/em>.<\/p>\n\n\n\n

    Their  Shoresh <\/em>is  Dinim<\/em> and not  Rachamim<\/em>, though they are  MA<\/em>.<\/strong><\/p>\n\n\n\n

    It means that the Shoresh <\/em>of the Dinim<\/em> is there, since \u201cDinim<\/em> fall from Bina<\/em>\u201d<\/em> in the form of Butzina de Kardinuta<\/em>, concealed in the Me\u2019i de Bina<\/em>.<\/p>\n\n\n\n

    27. *This clarifies the connection of the name  MA<\/em>, the new  Ohr<\/em>, with the name  SAG<\/em>. Now it is called  BON<\/em>, being the sorts of the seven  Melachim <\/em>with the  Achoraim de AVI<\/em> too. This became  Zachar <\/em>and that became Nukva<\/em>.<\/strong><\/p>\n\n\n\n

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

    27.  BON<\/em>, being the sorts of the seven  Melachim <\/em>with the  Achoraim de AVI<\/em>.<\/strong><\/p>\n\n\n\n

    Meaning from AA<\/em> downward, as well as in the lower seven de Atik<\/em>. However, GAR de Atik<\/em> do not have any Achoraim de Keter<\/em> in them, much less of ZAT de Nekudim<\/em>.<\/p>\n\n\n\n

    28. We shall explain the division of the name  MA<\/em>. It is known that the  Yod Sefirot de Atzilut <\/em>are divided into five  Partzufim<\/em>. However,  Partzuf de Arich<\/em> is divided into another two, namely  Atik<\/em> and  Arich<\/em>.<\/strong><\/p>\n\n\n\n

    It is known that the  Taamim <\/em>are in  Keter<\/em>, the  Nekudot<\/em>, in  Hochma<\/em>, the Tagin<\/em> in  Bina<\/em>, and the  Otiot<\/em> in the bottom seven, as it is mentioned in the Tikkunim<\/em>. So they are precisely in the division of the  Eser Sefirot<\/em>, whether in  AB<\/em>,  SAG<\/em>,  MA<\/em> or  BON<\/em>.<\/strong><\/p>\n\n\n\n

    However, the  Yod Sefirot de Atzilut <\/em>made of these connections of  MA<\/em> and BON<\/em> do not take them in this order.<\/strong><\/p>\n\n\n\n

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

    28. The  Yod Sefirot de Atzilut <\/em>are divided into five  Partzufim<\/em>.<\/strong><\/p>\n\n\n\n

    This is according to the five known Behinot<\/em>: Komat Keter<\/em> comes out on Masach de Behina Dalet<\/em>, Komat Hochma <\/em>on Masach de Behina Gimel<\/em>, Komat Bina<\/em> on Masach de Behina Bet<\/em>, Komat ZA<\/em> on Masach de Behina Aleph<\/em>, and Komat Malchut <\/em>on Masach de Behinat Keter<\/em>. You already know that Komat ZA<\/em> that comes out on Behina Aleph <\/em>consists of six Sefirot HGT NHY<\/em>, hence the above five Komot<\/em> are regarded as Eser Sefirot<\/em>.<\/p>\n\n\n\n

    The  Yod Sefirot de Atzilut <\/em>made of these connections of  MA<\/em> and  BON<\/em> do not take them in this order.<\/strong><\/p>\n\n\n\n

    It is so because of the difference between MA<\/em> and BON<\/em>. These five Komot<\/em> that came out in Atzilut <\/em>are called the new MA<\/em>, since any Hidush Ohr<\/em> that came out in Atzilut <\/em>in addition to the Orot BON<\/em> that were already in the Kelim<\/em> during the seven Melachim<\/em>, are called \u201cthe new MA<\/em>. Also, the old Orot<\/em> that were during the Melachim <\/em>are named BON<\/em>.<\/p>\n\n\n\n

    However, you must understand that all the Orot<\/em> of the above five Komot<\/em> that came out on the five Behinot<\/em> in the Masach <\/em>in Atzilut<\/em>itself, are regarded according to the new MA<\/em>. However, each and every Koma de MA<\/em> takes for itself a single Sefira<\/em> from BON<\/em> to be her Behinat Nekeva<\/em>. There are changes in them since Keter de BON<\/em> is divided into two; its Upper half connects to Komat Keter de MA<\/em>, and its bottom half connects to Komat Hochma de MA<\/em>, and some more changes.<\/p>\n\n\n\n

    Hence, the Partzufim<\/em> of Atzilut <\/em>are found to be not very accurate in their order of Komot<\/em> since the Behinot BON<\/em> in the Partzuf <\/em>must also be taken into consideration.<\/p>\n\n\n\n

    29. Indeed,  Atik<\/em> and  Arich<\/em>, called  Keter de Atzilut<\/em>, take the two  Behinot<\/em> of the name  MA<\/em> between them, which are  Taamim<\/em> \u2013  Keter<\/em>, and  Nekudot<\/em> \u2013 Hochma<\/em>. This is because each  Dechura <\/em>side of  Atik<\/em> is made of  Keter<\/em>, being Taamim de MA<\/em>, and each  Dechura <\/em>side of  Arich<\/em> is made of  Hochma<\/em>, being Nekudot de MA<\/em>. Thus, only  Keter de Atzilut<\/em>, which is  Behinat Atik<\/em> and Arich<\/em>, takes the  Keter<\/em> and  Hochma <\/em>of  MA<\/em> to the  Dechura <\/em>side of them, and only the both of them are called  Keter de Atzilut<\/em>.<\/strong><\/p>\n\n\n\n

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

    29.  Atik<\/em> and  Arich<\/em>, called  Keter de Atzilut<\/em>, take the two  Behinot<\/em> of the name  MA<\/em> between them.<\/strong><\/p>\n\n\n\n

    MA<\/em> is primarily in order to correct the BON<\/em>. Hence, we name the Partzufim<\/em> according to their relation to the MA<\/em>, since it is their Behinat Zachar<\/em>. It means that all the Ohr<\/em>, poured in the Partzufim<\/em>, is the Behinat MA<\/em>, and thus it naturally controls their order.<\/p>\n\n\n\n

    In light of that, since Atik<\/em> and Arich<\/em> are both Behinat Keter<\/em> of the Nekudim<\/em>, they are also considered as Keter de Atzilut<\/em>. Their state is necessarily according to how they relate to MA<\/em>. Keter de MA<\/em> is the Behinat Zachar de Atik<\/em>, and Hochma de MA<\/em> is the Behinat Zachar <\/em>of AA<\/em>.<\/p>\n\n\n\n

    It has already been explained that because of the ascent of the Hey Tata’a <\/em>to the Keter<\/em>, Hochma <\/em>too departed from the Behinat Rosh de Keter<\/em>. Hence, Partzuf AA<\/em> relates to Partzuf Atik <\/em>like a Guf<\/em>, as it is Hochma de MA<\/em>, clothing the Guf de Atik<\/em>, though with regard to BON<\/em>, they are both Keter<\/em>. This is for the above reason that the situations are controlled by MA<\/em>, as it is the owner of the Ohr<\/em> in the Partzufim<\/em>.<\/p>\n\n\n\n

    Keter <\/em><\/strong>and  Hochma <\/em>of  MA<\/em> to the  Dechura <\/em>side of them.<\/strong><\/p>\n\n\n\n

    We must thoroughly understand that great change that was made here: The Zachar <\/em>and the Nekeva<\/em>of a single Partzuf<\/em>, which are necessarily on the same degree, are compelled to be from two Sefirot<\/em>. Moreover, the Zachar <\/em>is to be from Sefirat Hochma<\/em> and the Nekeva <\/em>from Sefirat Keter<\/em>. There is also, the matter of the division of the Sefirat Keter<\/em> between the two Partzufim<\/em> and why Atik<\/em> did not take the bottom half of Sefirat Keter de BON<\/em> too.<\/p>\n\n\n\n

    First, we shall explain why all three Roshim<\/em> of Nekudim <\/em>in Zivug de Gadlut<\/em> in AVI de Nekudim<\/em>, connected to AVI<\/em> to be as Eser Sefirot de Rosh<\/em> in Komat Keter<\/em>, while here in the new MA<\/em> it was not so. Moreover, in its Zivug de Gadlut<\/em>, the Hey Tata’a <\/em>came out from the Metzach <\/em>and returned to her place in the Peh <\/em>by He\u2019arat AB<\/em>, and the Eser Sefirot <\/em>came out in Komat Keter<\/em>. However, it only helped Sefirat Keter<\/em>, and all other bottom nine Sefirot <\/em>did not return to the Rosh<\/em>. Furthermore, they did not receive anything from the Zivug<\/em>.<\/p>\n\n\n\n

    The Rav writes that when Atik<\/em> was corrected, it was not corrected from what is below Atik<\/em> at all. Also, when AA<\/em> was corrected, it was not corrected from what is below it whatsoever, and likewise with AVI<\/em>and likewise ZON<\/em>.<\/p>\n\n\n\n

    You already know the Shoresh <\/em>of the new MA<\/em>. It is the Masach de Guf de Nekudim<\/em> that raised the Reshimot <\/em>of the seven Melachim<\/em>and the four Achoraim de AVI<\/em> and YESHSUT<\/em> and the Achoraim <\/em>of NHY de Keter<\/em>. It brought them to Rosh de SAG<\/em>, to the Behinat Metzach<\/em>, which is Behinat Bina de Galgalta de SAG<\/em>. Komat ZA de Hitlabshut <\/em>came out on it, and Komat Malchut de Aviut<\/em> from Bina de Keter<\/em> and above (Ohr Pnimi<\/em> item 20).<\/p>\n\n\n\n

    Since the place of the Zivug<\/em> is Bina de Keter<\/em>, they received Behinat Achoraim de Bina<\/em> there and were corrected Achor be Achor<\/em> in the form of Tikun Kavim<\/em>, called Gimel Go <\/em>(within) Gimel<\/em>. This is so because there is only Komat Malchut de Aviut<\/em> here, and thus there is only Komat NHY<\/em> here. Komat HGT<\/em> that departed is but Behinat Hitlabshut <\/em>and has no Kelim<\/em>, and this is called Gimel Go Gimel<\/em>, or Behinat Ibur<\/em>.<\/p>\n\n\n\n

    Only the Ketarim<\/em> were made of this Komat Ibur<\/em> in all the Reshimot <\/em>that rose to MAN<\/em> there, and not all the Eser Sefirot <\/em>in Keter<\/em>, but only from Bina<\/em> upward. This is because the He\u2019arat Achoraim de Bina<\/em>in them did not let them expand to ZON<\/em> since the force of the Achoraim de Bina<\/em> is only before it expands to He\u2019arat ZON<\/em>.<\/p>\n\n\n\n

    However, when she expands to He\u2019arat ZON<\/em> she is compelled to arrest her Achoraim <\/em>and mate in Hochma<\/em>, receive He\u2019arat Hochma<\/em>from him for the ZON<\/em> (Part 7, Ohr Pnimi<\/em> item 24). Thus, ZON<\/em> is in the same situation here as ZAT de Nekudim<\/em>, where the He\u2019arat Rosh<\/em> did not reach them because of the He\u2019arat Achoraim de AVI<\/em>.<\/p>\n\n\n\n

    You find, that besides Hochma <\/em>leaving the Behinat Rosh<\/em> into Behinat Guf<\/em>, ZON de Keter<\/em> itself also departed from Behinat Rosh<\/em> into Behinat Guf<\/em>, since the Hey Tata’a <\/em>stands in Bina de Keter<\/em>. Even the He\u2019arah<\/em> of Gimel Go Gimel<\/em> did not reach them.<\/p>\n\n\n\n

    There is yet another matter here in the new MA<\/em>. Since Hey Tata’a <\/em>rose to Keter<\/em>, Parsa<\/em> was greatly strengthened, since as long as Parsa<\/em> was in Behinat Hey Tata’a <\/em>in the Eynaim <\/em>she did not have the strength to exist during the Zivug de Gadlut de AB SAG<\/em> too. This is so because the new Ohr de Zivug AB SAG<\/em> descended and lowered the Hey Tata’a <\/em>from the Eynaim <\/em>to the Peh<\/em>, fissured the Parsa<\/em>, and illuminated in Nekudim<\/em>. Consequently, the Parsa<\/em> did not have the strength to detain the Ohr<\/em> from expanding to BYA<\/em>, and this is the reason for the breaking.<\/p>\n\n\n\n

    Now that the force of Parsa<\/em> has been doubled by the Hey Tata’a <\/em>that rose to Keter<\/em>, she was greatly strengthened. Thus, even the Zivug de Gadlut<\/em>, which lowers the Hey Tata’a <\/em>from the Metzach <\/em>to the Peh<\/em> does not cancel the Gevul de Katnut <\/em>of Parsa<\/em> in any way. On the contrary, the Kelim<\/em> only grow.<\/p>\n\n\n\n

    Thus, the new Ohr<\/em> that descended from the Zivug de AB SAG<\/em> and lowered the Hey Tata’a<\/em> from the Metzach <\/em>to the Peh<\/em>, and the Eser Sefirot de Rosh de Atik<\/em> that came out in Komat Keter<\/em>, were also not cancelled by that ancient Gevul de Katnut<\/em>.<\/p>\n\n\n\n

    ZON de Keter<\/em> did not return to the Rosh<\/em>, but by receiving the Koma<\/em> of the Rosh <\/em>from above downward, the Kelim<\/em> grew in a way that HGT de Guf<\/em> became KHB<\/em>, NHY<\/em> into HGT<\/em>, and new NHY<\/em>emerged for them. However, they remained in Behinat Guf<\/em>, and the form of Rosh<\/em> did not return on them, as in AVI de Nekudim<\/em>.<\/p>\n\n\n\n

    Hence, even though Atik<\/em> was corrected in a complete Koma de Eser Sefirot <\/em>through Keter<\/em>, still, none of it reached Partzuf AA<\/em>. This is because even its own Guf<\/em> did not return to Behinat Rosh<\/em>, much less the rest of the bottom nine Sefirot<\/em>.<\/p>\n\n\n\n

    Therefore, this entire Koma de Keter<\/em> came out and expanded only on the single Sefira<\/em> of Keter<\/em>, and the rest of the Sefirot <\/em>did not receive anything from it. It was likewise in Sefirat Hochma<\/em>, which expanded in itself by the two Zivugim Katnut <\/em>and Gadlut<\/em>, into RTS<\/em>, and none of it reached Bina<\/em> at all, etc. similarly.<\/p>\n\n\n\n

    Now you will understand that these Eser Sefirot <\/em>in Komat Keter<\/em> that came out in the Koma de Histaklut Eynaim <\/em>of AVI <\/em>contain within them all the other Komot<\/em> that came out in Nekudim<\/em>. They come here in the new MA<\/em> one-by-one in five special Zivugim<\/em>, meaning a special Sefira<\/em> in each Koma<\/em>, as has been explained above.<\/p>\n\n\n\n

    It is also not on an equal Koma<\/em> as it was in Histaklut Eynaim de AVI<\/em>, but one below the other: Komat Keter<\/em> came out only in Atik<\/em>, Komat Hochma <\/em>came out in AA<\/em>, Komat Bina<\/em> in AVI<\/em>, and Komat ZA<\/em> in ZON<\/em>. This is so because each Tachton <\/em>comes out from the Behinat Guf de Elyon<\/em> since the Hey Tata’a <\/em>is above it.<\/p>\n\n\n\n

    It turns out that Komat AA<\/em> is considered Behinat Guf <\/em>with regard to Keter<\/em>, and is not considered as Rosh<\/em>, but only with regard to Sefirat Hochma<\/em>. Thus, AA<\/em> lacks the Behinot GAR de Yechida <\/em>because it is considered Guf<\/em> with regard to the Ohr de Yechida<\/em>.<\/p>\n\n\n\n

    Also, AVI<\/em> are considered Guf<\/em> with regard to AA<\/em>, which is Hochma<\/em>. They are only considered Rosh<\/em> with regard to the new Zivug<\/em> made on the Masach de Behina Bet<\/em>, which is Bina<\/em>.<\/p>\n\n\n\n

    Nevertheless, all three Partzufim Atik<\/em>, AA<\/em> and AVI<\/em>, are considered complete Partzufim<\/em> in Rosh<\/em> and Guf<\/em>. AA<\/em> still has Rosh<\/em> and GAR<\/em> from the new Zivug de Behina Gimel<\/em>; AVI<\/em> have Rosh<\/em> and GAR<\/em> from the new Zivug de Behina Bet<\/em>. It is like the Partzufim GASMB de AK<\/em> where each Tachton <\/em>is a Guf<\/em> to the Elyon<\/em>, though it has complete Rosh<\/em> in itself.<\/p>\n\n\n\n

    However, since ZON<\/em> came out only on Komat ZA<\/em>, which is Nefesh Ruach<\/em>, hence they lack the GAR<\/em>entirely, and came out as Behinat Guf<\/em> without a Rosh<\/em>. Examine the great lessening that occurred because of the ascent of the Hey Tata’a <\/em>to the Metzach<\/em>: Not only did it divide the Sefirot <\/em>and each and every Sefira<\/em> came out in its own Koma<\/em>, they also came out one below the other, until it caused ZA<\/em> to come out without a Rosh<\/em>.<\/p>\n\n\n\n

    However, through the new Ohr<\/em> that descended from the Zivug de AB SAG<\/em> in Nekudim<\/em>, Eser Sefirot KHB ZON<\/em> came out in AVI<\/em>, and all their Komot<\/em> were equal up to Keter<\/em>, even the Malchut <\/em>in them.<\/p>\n\n\n\n

    In addition, we must remember that there is a great difference between the Kelim de GAR<\/em> of the Nekudim <\/em>and the Kelim de ZAT de Nekudim<\/em>. The Kelim de GAR<\/em> are from Behinat<\/em> First Hey<\/em>, and have none of the Behinat Hey Tata’a<\/em>.<\/p>\n\n\n\n

    Those Kelim<\/em> came out by He\u2019arat NHY de AK<\/em> through the Tabur<\/em>, by which the Hey Tata’a <\/em>in the Eynaim <\/em>came down to Peh<\/em> of the Nekudim <\/em>and AVI<\/em> returned to Behinat Rosh<\/em>. However, because Ima<\/em>wants Hassadim<\/em>, she still does not return her Panim<\/em> to Abba<\/em> to receive Hochma<\/em>, except by MAN<\/em>. These GAR<\/em> are from the Behinat Kelim de AVI<\/em>, which have no Behinat Hey Tata’a<\/em> (Part 6, Histaklut Pnimit <\/em>item 9).<\/p>\n\n\n\n

    However, the Kelim de ZAT<\/em> came out by the MAN de Vav<\/em> and Nekuda<\/em> from the Yesod de AK<\/em>. These MAN<\/em> returned to AVI Panim be Panim<\/em>, mated on the MAN<\/em>, and generated Komat Eser Sefirot <\/em>from below upward in Komat Keter<\/em>, called Histaklut Eynaim de AVI<\/em>.<\/p>\n\n\n\n

    From there downward it ejected the seven Melachim<\/em>: First, Melechha Daat<\/em>; after the Hizdakchut <\/em>to Behina Gimel <\/em>they ejected Melechha Hesed<\/em> etc. Hence, only the Koma<\/em> from below upward that emerged by the MAN de Yesod de AK<\/em> is considered as Behinat Rosh de ZON<\/em>, but not the Komot<\/em> that emerged before the MAN<\/em>, in the form of Panim be Achor<\/em>. It is so since they have connection with ZON<\/em> as they do not have any part in the Behinat Hey Tata’a<\/em>.<\/p>\n\n\n\n

    It turns that those Eser Sefirot <\/em>that departed to AVI de Nekudim <\/em>in Komat Keter<\/em> should be divided between the GAR<\/em> in them, which have no connection with ZON<\/em>, and the ZON<\/em> in them, considered Rosh<\/em> of ZAT de Nekudim<\/em>. Now you see that these first three Partzufim Atik<\/em>, AA<\/em> and AVI<\/em> that came out in Nekudim<\/em>, are not connected with ZON de Atzilut <\/em>any longer since they are from the Behinat GAR<\/em> in the Roshim<\/em> of AVI de Nekudim<\/em>.<\/p>\n\n\n\n

    You can therefore understand that there are three Behinot<\/em> in the Eser Sefirot de Nekudim<\/em>, and there is a great difference in the way the are corrected:<\/p>\n\n\n\n

    \u2022 The first Behina<\/em> is the Behinat Katnut <\/em>that emerged in Nekudim<\/em> by the ascent of Hey Tata’a <\/em>in the Eynaim<\/em>, meaning what emerged in their basic creation, being only Behinat Achor be Achor<\/em>.<\/p>\n\n\n\n

    \u2022 The second is Behinat Panim be Achor<\/em> that came out in Nekudim <\/em>by the He\u2019arat Tabur de AK<\/em> that lowered the Hey Tata’a <\/em>from the Eynaim de Keter de Nekudim <\/em>to the Peh de Nekudim<\/em>. It returned the AVI<\/em> to the Rosh<\/em>, where Ima<\/em> still remains in the Achoraim <\/em>to Abba<\/em> though she is turned completely into Behinat Rosh<\/em>, \u201cbecause He delighteth in mercy.\u201d<\/p>\n\n\n\n

    The difference between the first Behina<\/em> and the second Behina<\/em> is that in the first Behina<\/em> where the Hey Tata’a <\/em>was above AVI<\/em>, AVI<\/em> had only Komat ZON<\/em>. However, now they have Komat Keter<\/em> since the Hey Tata’a <\/em>is in its place in the Peh<\/em>.<\/p>\n\n\n\n

    Yet, although Ima<\/em> can receive the Ohr Hochma<\/em>, there is still an imprinted yearning in her by the nature of her creation in Ohr Yashar<\/em> to want only Ohr Hassadim<\/em>. Indeed, there is benefit from that to ZAT de Nekudim<\/em>, that they can now receive Behinat<\/em> complete Ohr Hassadim <\/em>from Ima<\/em>, being the Behinot Eser Sefirot <\/em>in Komat ZA<\/em> that expand to them from Ima<\/em> that returned to the Rosh<\/em>.<\/p>\n\n\n\n

    \u2022 The third Behina<\/em> is the two Roshim<\/em> that came out in GAR de Nekudim <\/em>in Behinat Panim be Panim<\/em>, on the MAN de Vav<\/em> and Nekuda<\/em> that they received from the Yesod de AK<\/em> and their Behinat <\/em>from above downward, called ZAT de Nekudim<\/em>.<\/p>\n\n\n\n

    The best among them is the first Behina<\/em>, meaning Achor be Achor<\/em> that remained in AVI de Nekudim<\/em>, which did not suffer from the breaking at all. After them it is the second Behina<\/em>, meaning GAR de AVI<\/em>that came out in Behinat Panim be Achor<\/em>, since they are clean from Hey Tata’a<\/em>, and the He\u2019arat Ruach Nefesh <\/em>that expanded in them to ZA<\/em> is of the same merit.<\/p>\n\n\n\n

    Hence, there is a great difference between the two above Behinot<\/em>: After they were corrected in Atzilut<\/em>, their correction remained permanent and the blemish of the Tachtonim<\/em> does not cause them any Histalkut<\/em>.<\/p>\n\n\n\n

    However, this is not the case in the third Behina<\/em>, as it comes by the MAN de Yesod AK<\/em>, which is the Behinot Vav<\/em> and Nekuda<\/em>, meaning there is Behinat Hey Tata’a <\/em>there. For that reason, its correction is not permanent, but all the Tikkunim<\/em> that come in this Behina<\/em> are in the form of ascending and descending, according to the actions of the Tachtonim<\/em>. Remember all the above as it is an introduction to understand the Rav\u2019s words before us.<\/p>\n\n\n\n

    30.  AVI<\/em>, called  Hochma <\/em>and  Bina de Atzilut<\/em>, take only the  Bina<\/em> of  MA <\/em>between them, which is the  Behinat Tagin de MA<\/em>.  ZA de Atzilut <\/em>and  Nukva<\/em>, which are the seven bottom  Sefirot de Atzilut<\/em>, take the  Behinat Otiot<\/em> of the name  MA<\/em>, which are also the seven bottom  Sefirot <\/em>of the name  MA<\/em>;  ZA<\/em>takes six and  Nukva<\/em> takes the seventh.<\/strong><\/p>\n\n\n\n

    Thus, the division of the  Eser Sefirot de MA<\/em> in the  Eser Sefirot de Atzilut <\/em>has been thoroughly clarified. You find, that they are not aimed together.<\/strong><\/p>\n\n\n\n

    31. Each side of the  Nukva<\/em> in  Atzilut <\/em>is made of the name  BON<\/em>, since  Atik<\/em>takes the  Taamim de BON<\/em> to make its  Nukva<\/em>, and they are the first five Sefirot <\/em>in  Keter de BON<\/em> since every  Sefira<\/em> consists of ten. Also, it takes GAR<\/em> from  Sefirat Hochma<\/em>and the first four from  Bina de BON<\/em>, and all this is for  Nukva<\/em>. Also, it takes seven  Ketarim<\/em> for the above-mentioned  Nukva<\/em>, from the bottom seven  de BON<\/em>.<\/strong><\/p>\n\n\n\n

    Arich<\/em> takes the last five  de Keter de BON<\/em> for  Nukva<\/em> and  Abba<\/em> takes the bottom seven  de Hochma de BON<\/em>.  Ima<\/em> takes the bottom six  de Bina de BON<\/em> and  ZON<\/em> take all the bottom seven  de BON<\/em>, except for the  Ketarim<\/em> in them, which  Atik<\/em> took.<\/strong><\/p>\n\n\n\n

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

    31.  Atik<\/em> takes the  Taamim de BON<\/em> to make its  Nukva<\/em>, and they are the first five  Sefirot <\/em>in Keter de BON<\/em>.<\/strong><\/p>\n\n\n\n

    It has already been explained in the previous item that the Eser Sefirot de Nekudim <\/em>that came out all at once there cannot be corrected in the new MA<\/em> there, but only one by one. Hence, when Atik<\/em>, which is Sefirat Keter<\/em>, was corrected, it could not sort any Behinat Hochma<\/em>.<\/p>\n\n\n\n

    For that reason the bottom half of Keter de Nekudim<\/em> did not connect with Behinat Atik de MA<\/em>, since it is the Behinot NHY de Keter<\/em> that clothed the Mochin <\/em>in AVI<\/em>. Hence, they descended from the degree of Keter<\/em> to the degree of Hochma <\/em>and are no longer fit to connect in Rosh ha Aleph<\/em> in Keter de Atzilut<\/em>.<\/p>\n\n\n\n

    by saying that they are the first five Sefirot<\/em> he means that they are half the degree. Since the time of the ascent of the Hey Tata’a <\/em>in the Eynaim<\/em>, all the degrees have been divided into two halves GE<\/em> and AHP<\/em>. Only the Upper half remains in the degree, being GE<\/em>, but the bottom half went out of the degree and is considered lower than it.<\/p>\n\n\n\n

    In the Tree of Life (Gate No. 40, Study No. 8) the Rav writes: \u201cThis is a great rule by which you will understand everything. The second Partzuf <\/em>is always the Upper half.\u201d<\/p>\n\n\n\n

    This is the most important key in the wisdom that must always be kept before one\u2019s eyes, because most of the connections in the wisdom are explained by it. In fact, the Upper part contains only two Sefirot<\/em>, which are the ones that came out when it was first created, called GE<\/em>, while the bottom part that went out of the degree contains three Sefirot Bina<\/em>, ZA<\/em> and Nukva<\/em>. However, since they are the two Upper Sefirot<\/em>, they are considered as half.<\/p>\n\n\n\n

    Also, it takes  GAR<\/em> from  Sefirat Hochma <\/em>and the first four from  Bina de BON<\/em>.<\/strong><\/p>\n\n\n\n

    The reason for it is that the place of the position of the Rosh de Atik de MA<\/em> is from the place of the Peh de Nekudim <\/em>and upward through Tabur de AK <\/em>(Ohr Pnimi<\/em> item 18), meaning the place where GAR de Nekudim <\/em>stand. Hence, everything that remains in GAR de Nekudim <\/em>after the breaking of vessels is taken by the Zachar de Atik<\/em> that clothes them there. It is indeed what came out there when they were first created, which is the actual Behinat Katnut de GAR<\/em> and Behinat Achor be Achor<\/em>.<\/p>\n\n\n\n

    However, since they are Behinat Galgalta ve Eynaim <\/em>of the degree, he therefore calls them GAR<\/em>. This is because the whole matter of Gadlut <\/em>is only the return of Bina<\/em> and ZON<\/em> to the degree because by lowering the Hey Tata’a <\/em>to the Peh<\/em>, Bina<\/em> and ZON<\/em> return to the degree, and then acquire GAR de Gadlut<\/em>.<\/p>\n\n\n\n

    Thus, the gist of what emerged in Katnut <\/em>is GAR<\/em>, meaning Galgalta ve Eynaim<\/em>, and the gist of the addition that comes during the Gadlut <\/em>are Bina<\/em> and ZON<\/em>. Hence, he names Katnut<\/em>\u201cPanim\u201d<\/em> or \u201cGAR\u201d,<\/em>and the Gadlut<\/em> he names \u201cAchoraim\u201d<\/em> or \u201cZAT\u201d.<\/em><\/p>\n\n\n\n

    It turns out that since Atik Dechura<\/em> clothes in the place of GAR de Nekudim<\/em>, it takes everything that remains there of these GAR<\/em> into his Behinat Nukva<\/em>. However, from Bina<\/em>, being Ima de Nekudim<\/em>, he takes the first four Sefirot<\/em>, meaning Hesed<\/em> of Bina<\/em> too. This is because Ohr Hesed<\/em> is always in Bina<\/em>when she is in Achoraim <\/em>to Abba<\/em>.<\/p>\n\n\n\n

    He only leaves there when Ima<\/em> turns her Panim<\/em> to Abba<\/em>, as the Rav wrote above (Part 5, Ohr Pnimi item 40). The seven Ketarim<\/em> of ZAT de BON<\/em> that Atik Dechura <\/em>took, it took only for its Behinat Guf<\/em>.<\/p>\n\n\n\n

    Arich <\/em><\/strong>takes the last five  de Keter de BON<\/em> for  Nukva<\/em> and  Abba<\/em> takes the bottom seven  de Hochma de BON<\/em>.  Ima<\/em> takes the bottom six  de Bina de BON<\/em> and  ZON<\/em> take all the bottom seven  de BON<\/em>.<\/strong><\/p>\n\n\n\n

    In order to understand these connections of MA<\/em> and BON<\/em> and the necessity in the rations that the Rav ascribed to them, it is necessary to write at some length. Thus a truly comprehensive concept of the Eser Sefirot de Atzilut <\/em>may be given, how they result from one another, both the MA<\/em> part in each of them, the BON<\/em> part in each and every one of them, and the necessitated connection in each and every Sefira<\/em>.<\/p>\n\n\n\n

    Let us briefly repeat the words that have already been explained. It all begins in the ascent of MAN<\/em> to GAR de Nekudim <\/em>in general, and from there to Rosh de SAG<\/em>, until the Hey Tata’a <\/em>rose to the Metzach de SAG<\/em>. The Masach <\/em>only gained the Aviut<\/em> found in the Keter<\/em>. Such a fine Aviut<\/em> generates only Komat Malchut<\/em>, called NHY<\/em> because of the Tikun Kavim<\/em> in her.<\/p>\n\n\n\n

    However, there is also Behinat Hitlabshut <\/em>of the last Behina<\/em> there, which is Komat ZA de Hitlabshut<\/em>. Hence, it is considered that HGT<\/em> are also clothed in Kelim de NHY<\/em>. This is called \u201cGimel Go Gimel\u201d<\/em> or \u201cIbur de Atik\u201d<\/em> (examine closely in Ohr Pnimi item 17).<\/p>\n\n\n\n

    This Ibur de Atik<\/em> is actually Behinat Ibur<\/em> that corrects the general MAN<\/em> that rose there since it was in the form of twelve months. Hence, it immediately raised all the Kelim<\/em> of the seven Melachim <\/em>from BYA<\/em> to NHY de Atzilut<\/em> by way of a general Ibur<\/em> to the Kelim<\/em> as the Rav says above (item 3). However, a particular Ibur<\/em> is still necessary, where every Tachton <\/em>is corrected in it by its Elyon<\/em> (see item 20).<\/p>\n\n\n\n

    It is also called Zivug de Katnut<\/em>, and after that there was a Zivug de Gadlut<\/em>. Know, that there are two Behinot<\/em> here in the Zivug de Gadlut<\/em>: Panim be Achor <\/em>and Panim be Panim<\/em>, because the Tachton <\/em>is only born from the Zivug Panim be Panim de Elyon<\/em>.<\/p>\n\n\n\n

    Hence there are three Zivugim<\/em> to discern here: 1 \u2013 Zivug de Katnut<\/em>, which is Achor be Achor <\/em>and Ibur<\/em>; 2 \u2013 Zivug de Gadlut<\/em>, which is the lowering of Hey Tata’a <\/em>from the place of the Metzach<\/em>, which is Behinat Panim be Achor<\/em>, since there is no Behinat Panim be Panim<\/em> but through MAN<\/em>; 3 \u2013 The Zivug<\/em>on the MAN<\/em> that rose to the Nukva<\/em>, which is Panim be Panim<\/em>.<\/p>\n\n\n\n

    You also know that all these Komot<\/em> that come out by Zivugim de Katnut <\/em>and Gadlut <\/em>in Atzilut <\/em>are called \u201cthe new MA<\/em>\u201d. <\/em>Moreover, even the Behinot Masach <\/em>and Aviut<\/em> of the Reshimot<\/em>, which are only from the Sefirot <\/em>of the Eser Sefirot de Nekudim<\/em>, being certainly BON<\/em>, are still considered Kelim de MA<\/em>.<\/p>\n\n\n\n

    This is so because the Zivug<\/em> from the Ohr Elyon <\/em>came out on them, and they are the measurements of the Komot<\/em> in Atzilut<\/em>. Hence, they necessarily became the Kelim<\/em> to MA<\/em>, since the Masach <\/em>in Malchut <\/em>of the Rosh<\/em> expands to Eser Sefirot <\/em>from her and within her, making Kelim<\/em> for the Eser Sefirot de Toch<\/em> and Sof<\/em>, called Guf<\/em>.<\/p>\n\n\n\n

    However, only the Orot<\/em>, meaning the Reshimot<\/em>, the Nitzotzin <\/em>and the old Kelim<\/em> that have already been used for Halbasha <\/em>of Orot<\/em> during the Melachim <\/em>in the GAR<\/em> and the ZAT<\/em>, are named BON<\/em>, and remember that.<\/p>\n\n\n\n

    Thus, the construction of the Katnut de Atik<\/em> was made of the Hitkalelut Masach <\/em>in the Hey Tata’a<\/em>, from her Atzmut<\/em>, which is the better part of the MAN<\/em> and the Reshimot<\/em>. It is known that from the perspective of the Zivug<\/em>, the more Av<\/em> is better. However, because of the weakness in the Masach<\/em>, having only Behinat Keter<\/em> of its Aviut<\/em>, it therefore raised the Hey Tata’a <\/em>to Keter<\/em>, to Metzach<\/em>, which is Bina de Keter<\/em>, and from here stemmed the Komat Ibur de Atik<\/em>.<\/p>\n\n\n\n

    The cause for the Zivug de Gadlut de Atik<\/em> is the remains of MAN<\/em> that was left there in Rosh de SAG<\/em>without any Tikun<\/em>. This is because only Komat NHY<\/em> came out of the Behinat MA<\/em>, connecting with the Upper half of Keter de BON<\/em> in Tikun Kavim Achor be Achor<\/em>.<\/p>\n\n\n\n

    The rest of the MAN<\/em>, being all four Achoraim de AVI<\/em> and YESHSUT<\/em>, and the seven Orot de ZAT<\/em>, remained without any He\u2019arah<\/em>. These MAN<\/em> induced the Zivug AB SAG<\/em> where the He\u2019arat AB<\/em> lowered the Hey Tata’a <\/em>from Metzach <\/em>to Peh<\/em>. Since the Hey Tata’a<\/em>descended in her place, the Aviut de Behina Dalet <\/em>reawakened in the Masach<\/em>, and the Ohr Elyon <\/em>that mated with the Masach<\/em>generated Komat Keter<\/em>.<\/p>\n\n\n\n

    After the Aviut de Nekudim<\/em> in the Masach <\/em>was recognized, the Masach <\/em>returned to Peh de Nekudim <\/em>and generated Eser Sefirot de Rosh<\/em> in Komat Keter<\/em> from below upward, from Peh de Nekudim <\/em>to Tabur de AK<\/em>. It is the same place of GAR de Nekudim <\/em>(Ohr Pnimi<\/em> item 18).<\/p>\n\n\n\n

    It has already been explained that this Behinat Gadlut <\/em>is Behinat Panim be Achor <\/em>because HB<\/em> in these Eser Sefirot <\/em>are not Panim be Panim<\/em> without MAN<\/em>. Hence, Komat Keter de Rosh<\/em> has not yet expanded into Behinat Guf<\/em>, since Bina de Rosh<\/em> stands Achor be Achor <\/em>with Hochma<\/em>. Thus, only Behinat Ruach Nefesh <\/em>descended to Guf<\/em>, which is Komat ZA<\/em> without He\u2019arat Hochma<\/em>.<\/p>\n\n\n\n

    Know, that here came the He\u2019arat Ibur<\/em> to half the lower Keter<\/em>. This is because you know that the two halves of Keter<\/em> became a single degree in Gadlut GAR de Nekudim<\/em>. However, because of the breaking of the Melachim<\/em>, where the Hey Tata’a <\/em>returned to the Eynaim<\/em>, the two halves of Keter<\/em> were divided into two degrees once more, Elyon<\/em> and Tachton<\/em>. GE<\/em> remained in the degree and the AHP<\/em> departed from there to the lower Behina<\/em>.<\/p>\n\n\n\n

    Thus, now by the new Zivug de AB SAG<\/em>, the Hey Tata’a <\/em>descended to the place of Peh<\/em> once more, and thus the two halves of Keter<\/em> became a single degree once more.<\/p>\n\n\n\n

    Yet, the lower half of Keter<\/em> did not return to Rosh de Atik<\/em>. This is because of the double strength that was now made in Parsa (Ohr Pnimi<\/em> item 29). However, she received He\u2019arah<\/em> below in her place, and this He\u2019arah<\/em> is the He\u2019arat Ibur de AA<\/em> in NHY de Atik<\/em>, which is from Rosh de Atik<\/em> in the form of Panim be Achor<\/em>.<\/p>\n\n\n\n

    This is so because the Upper half of Keter<\/em> returned to Behinat Rosh<\/em> completely, by the force of the Komat Keter<\/em> in the Zachar de Atik<\/em>, which gave her Behinat<\/em> new AHP<\/em>. Hence, the old AHP<\/em> from Behinat BON<\/em> too, still received a great Tikun<\/em>.<\/p>\n\n\n\n

    Yet, because Bina de Atik<\/em> is still in the Achoraim<\/em> to Abba<\/em>, these AHP<\/em> can only receive He\u2019arat Ibur<\/em>, and understand that thoroughly. Thus, we have explained the Rosh<\/em> and Guf de Atik<\/em> and Behinat Ibur de AA<\/em>.<\/p>\n\n\n\n

    After AA<\/em>, which is the bottom half of Keter<\/em>, was completed in all the Behinot de Ibur <\/em>and was born in Behinat Ruach Nefesh<\/em>, it rose to MAN<\/em> to Rosh de Atik<\/em>, meaning to the Upper half of Keter<\/em>, which is Nukva de Atik<\/em>. Thus, it caused Behinat Bina de Atik<\/em> to return her Panim<\/em> to Hochma de Atik<\/em>. Consequently, the Zivug<\/em> was Panim be Panim<\/em> in HB de Rosh Atik<\/em>.<\/p>\n\n\n\n

    Behinat GAR<\/em> reached Guf de Atik<\/em> too, and when the Aviut de AHP de Keter<\/em> was acknowledged from the Behinat Nekudim <\/em>as they were Behinat Mochin <\/em>to HB de Nekudim<\/em>, it descended from there to Behinat Guf de Atik<\/em>. It generated Eser Sefirot <\/em>from below upward in Komat Hochma<\/em>, and from Behinat Panim be Achor <\/em>as well, as Rosh de Atik<\/em> before the raising of the MAN<\/em>.<\/p>\n\n\n\n

    The reason it did not come out in Komat Keter<\/em> is because the more important Behinat Aviut<\/em>, which is Behina Dalet<\/em>, was already sucked by Partzuf Atik<\/em> for itself. Hence, only Aviut de Behina Gimel <\/em>remained in the general MAN<\/em>.<\/p>\n\n\n\n

    Thus, the Koma<\/em> that came out on Aviut de Behina Gimel <\/em>is called the new MA<\/em>, and the Kelim de AHP de Keter<\/em> that already served as Mochin <\/em>in HB de Nekudim<\/em> during the Melachim<\/em>, are called BON<\/em>, and are Nukva de AA<\/em>. However, only Ruach Nefesh <\/em>expanded into their Behinat Guf<\/em> because Bina de Rosh de AA<\/em> is in Achoraim <\/em>to Hochma<\/em>, as mentioned in Atik<\/em>.<\/p>\n\n\n\n

    Since AHP de Keter de BON<\/em> were corrected in Behinot GAR<\/em> to Nukva de AA<\/em>, He\u2019arat Ibur<\/em> came from her to ZAT de Hochma <\/em>and Bina de Nekudim<\/em>, which are Behinat AHP de HB<\/em> that Atik<\/em> took. This is because Atik<\/em> took Behinat GE de HB de Nekudim<\/em>, which are the Behinot Katnut <\/em>that remained after the breaking of the vessels and the AHP<\/em>, which are the Achoraim de HB<\/em> that were cancelled, which are considered ZAT<\/em>.<\/p>\n\n\n\n

    Now they received He\u2019arat Ibur<\/em> from Nukva de AA<\/em> because there is a direct link for Nukva de AA<\/em>, being AHP de Keter<\/em>, with AHP de HB<\/em>, from the time of the Melachim<\/em>. At that time they were clothed in each other and AHP de Keter<\/em> were their Mochin<\/em>. Hence, now too it was fitting that AHP de HB<\/em>would rise to Rosh de AA<\/em> and clothe the AHP de Keter<\/em> there. Thus, they would both be corrected in a single Tikun<\/em>.<\/p>\n\n\n\n

    However, they cannot ascend because of the strength of the Parsa<\/em>, and for that they receive the He\u2019arat Nukva de AA<\/em> in their place below, and this He\u2019arah<\/em> is considered He\u2019arat Ibur<\/em>. It is so because Bina de Rosh de AA<\/em> is still in Behinat Achoraim <\/em>on Hochma<\/em>, and so they receive only the He\u2019arat Ubar<\/em>. Thus, we have explained the Gadlut de Rosh<\/em> and Guf de AA<\/em> in Behinat Panim be Achor<\/em>, and the Behinat Ibur de Hochma <\/em>and Bina de Atzilut<\/em>, called AVI<\/em>.<\/p>\n\n\n\n

    AVI de Atzilut<\/em>, being ZAT de HB de BON<\/em>, were completed in all the Behinot de Ibur<\/em> and were born in Behinat Ruach Nefesh<\/em>because of the He\u2019arat Rosh de AA<\/em> in Behinat Panim be Achor<\/em>. Afterwards, AVI<\/em>rose to MAN<\/em> to Nukva de Rosh de AA<\/em>, which is AHP de Keter BON<\/em>.<\/p>\n\n\n\n

    Thus, they caused Bina de Rosh de AA<\/em> to return her Panim<\/em> to Hochma de Rosh AA Panim be Panim<\/em>, and He\u2019arat GAR<\/em> reached Guf de AA<\/em> too. After the Aviut<\/em> in ZAT de HB<\/em> that rose to MAN<\/em> was recognized, they returned to their place in Guf de AA<\/em>, and generated Komat Bina<\/em> from below upward from the Behinat Aviut<\/em>.<\/p>\n\n\n\n

    There is also Komat Hochma <\/em>from the Behinat Hitlabshut<\/em>, and they too were in Behinat Panim be Achor<\/em>, as in Atik<\/em> and AA<\/em>. The reason they did not come out in Komat Hochma <\/em>is because the Aviut de Behina Gimel <\/em>had already sucked AA<\/em> from the general MAN<\/em>, and they were only left with Aviut de Behina Bet<\/em>. Komat Bina<\/em> that came out on Behina Bet <\/em>is called the new MA<\/em>, and the Behinat Kelim de ZAT de Hochma <\/em>and Bina<\/em> is called BON<\/em>.<\/p>\n\n\n\n

    After the Rosh de AVI<\/em> was completed in Behinat GAR de Bina<\/em> in Behinat Panim be Achor<\/em>, He\u2019arat Ruach Nefesh <\/em>came to Guf de AVI<\/em>, and He\u2019arat Ibur<\/em> came to ZAT de Nekudim<\/em>. This is so because they are related as Rosh<\/em> and Guf<\/em> of a single Partzuf <\/em>from the time of the Melachim<\/em>. After the ZAT<\/em>were completed in all the Behinot de Ibur<\/em>, they were born and came outside in Behinat Ruach Nefesh<\/em>.<\/p>\n\n\n\n

    Thus we have explained Rosh<\/em> and Guf de AVI<\/em> in the Behinat Katnut de ZON<\/em>. MA de ZON<\/em> is the He\u2019arat Ibur<\/em> that received from Rosh de AVI<\/em>, considered ZAT de MA<\/em>, and BON de ZON<\/em> is ZAT de Nekudim<\/em>.<\/p>\n\n\n\n

    32. *We have clarified that the  Dechura <\/em>in  Atik Yomin <\/em>was made entirely from  Keter<\/em> of the new  MA<\/em>, which are the  Taamim de MA<\/em>.<\/em> The  Nukva<\/em> in it is made of the First  Hey de Keter de BON<\/em>, which are the  Taamim de BON<\/em>, GAR de Hochma de BON<\/em>, the First four of  Bina de BON<\/em> and the seven Ketarim de ZAT de BON<\/em>.<\/strong><\/p>\n\n\n\n

    Now we shall explain the matter of  AA<\/em>. The  Eser Sefirot <\/em>of the  Dechura <\/em>in it was made entirely of the  Hochma <\/em>of the new  MA<\/em>, which is  Nekudot de MA<\/em>,<\/em> and the  Nukva<\/em> in it is made only of the bottom five of  Keter de BON<\/em>, which expanded and became complete  Eser Sefirot <\/em>in  Nukva<\/em>.<\/strong><\/p>\n\n\n\n

    33. The  Behinat Dechura de AA<\/em> is explained, hence we shall now explain the  Behinat Nukva<\/em>, since she is made of the sorts of the  Melachim de BON<\/em>. We must clarify the appearance of this sort, and the entire  AA<\/em> will be clarified along with it.<\/strong><\/p>\n\n\n\n

    This is because the entire  Atzilut <\/em>was only sorted and corrected by  Iburim<\/em>(pl. for  Ibur<\/em>), and every  Partzuf <\/em>was corrected and sorted by the  Partzuf Elyon<\/em> above it. By mating with the  Nukva<\/em>, it sorted the parts that this Tachton<\/em> needs, they were there in the  Nukva<\/em> in  Behinat Ibur<\/em> of twelve months, and it was corrected.<\/strong><\/p>\n\n\n\n

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

    33. Every  Partzuf <\/em>was corrected and sorted by the  Partzuf Elyon<\/em> above it.<\/strong><\/p>\n\n\n\n

    It is written in the previous item that both the Ibur<\/em> and the Zivug de Gadlut <\/em>of every Tachton <\/em>was made in its Elyon<\/em>. This is because the two Zivugim de Atik<\/em> were made in the Rosh de Atik<\/em>, and the two Zivugim de AVI<\/em> were in Rosh de AA<\/em>. Also, Zivug ZON<\/em> was made in Rosh de AVI<\/em>, as is written and explained above.<\/p>\n\n\n\n

    By mating with the  Nukva<\/em>, it sorted the parts that this  Tachton<\/em> needs.<\/strong><\/p>\n\n\n\n

    It is written above, in the previous item, that all the sorts from the Reshimot <\/em>and the Kelim de BON<\/em>were made by the Zivug Zachar<\/em>and Nukva de Partzuf Elyon<\/em>. The Nukva de Elyon<\/em> raised the sorts that relate to it, which were on the same degree as her during the Melachim<\/em>, and the Zachar de Elyon<\/em>corrected them with its luminescence.<\/p>\n\n\n\n

    34. It turns out that the two  Behinot<\/em> in  Atik Yomin<\/em>,  Dechura <\/em>and  Nukva<\/em>, mated together, and raised the five parts of the lower  Keter de BON<\/em>, as MAN<\/em>. They sorted the  Orot<\/em> from the  Behinat Kelim<\/em> and were there in Behinat Ibur<\/em> of twelve months, and  AA<\/em> was corrected there.<\/strong><\/p>\n\n\n\n

    35. We shall first explain the matter of  Partzuf AA<\/em>, and how the  Eser Sefirot <\/em>in it are divided. Nine  Sefirot <\/em>are  Behinat AA<\/em>, since the  Nukva<\/em> in it does not manifest, and the entire  Behinat AA<\/em> is called  Keter<\/em> of the general Atzilut<\/em>. This  Keter<\/em> is divided into nine  Sefirot<\/em>, and this collective is called AA<\/em>.<\/strong><\/p>\n\n\n\n

    We have already explained the matter of the  Hitlabshut <\/em>of all the Partzufim<\/em> of  Atzilut <\/em>one within the other. It turns out that only the  Rosh<\/em> of each  Partzuf <\/em>appears, and all these  Roshim<\/em> are then one below the other, all depicted as a single  Partzuf<\/em>, containing the entire  Atzilut<\/em> in general.<\/strong><\/p>\n\n\n\n

    Since only the  Levush Keter<\/em> appeared from the entire  AA<\/em>, since even the Hochma <\/em>in it is concealed inside that  Keter<\/em>, hence the entire  AA<\/em> is only called  Keter<\/em>. The two uncovered  Roshim de AVI<\/em> come immediately after that and become  Behinat HB<\/em> of the general  Atzilut<\/em>.<\/strong><\/p>\n\n\n\n

    Reisha de ZA<\/em> comes in their place through its  Tabur<\/em> and becomes a  Guf<\/em> to the  Atzilut <\/em>in general. Then  Nukva de ZA<\/em> appears, called  Malchut <\/em>of the general  Atzilut<\/em>. However, there is not a single  Partzuf <\/em>that does not have ten general  Sefirot<\/em>, clothing within another  Partzuf<\/em> as its separate  Guf<\/em>. So are the second in the third, and so are all of them.<\/strong><\/p>\n\n\n\n

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

    35. The entire  Behinat AA<\/em> is called  Keter<\/em> of the general  Atzilut<\/em>.<\/strong><\/p>\n\n\n\n

    You must know, that there are three general discernments in all the Partzufim<\/em> of Atzilut<\/em>: The first is the Behinot Shorashim<\/em> to the Mochin<\/em>; the second is the Behinot Mochin <\/em>themselves; the third is Behinat ZON<\/em> that receive the Mochin<\/em>. This matter is necessitated here by the Partzuf Elyon<\/em>, which is SAG de AK<\/em>, as it is known that all the forces in the Elyon<\/em> must necessarily be in its Tachton <\/em>too.<\/p>\n\n\n\n

    You find there, in the beginning of the rooting of the attribute of Midat ha Rachamim <\/em>with Din<\/em>, meaning the ascent of the Hey Tata’a <\/em>in the Eynaim de SAG<\/em>, that it ejected the AHP<\/em> from all the degrees outwardly. Rosh SAG de AK<\/em> itself acquired that association to the Eser Sefirot <\/em>of its Rosh<\/em>, and the beginning of that Zivug<\/em> of the Hey Tata’a <\/em>in the Eynaim <\/em>came out in it.<\/p>\n\n\n\n

    Although its degree in itself, did not diminish at all because of this ascent, it became the Shoresh <\/em>to this Behinat<\/em> association, where the Behinat<\/em> breaking of the degree appeared in it as Se\u2019arot Dikna<\/em>.<\/p>\n\n\n\n

    Hence, two Behinot Shorashim<\/em> emerged opposite it in Atzilut<\/em>, called Atik<\/em> and AA<\/em>. The Shoresh <\/em>for all the Mochin <\/em>that come in the association of Midat ha Rachamim <\/em>with Din<\/em> is Atik<\/em>, similar to Rosh SAG de AK<\/em>, where the Zivug<\/em> of the Hey Tata’a <\/em>in the Eynaim <\/em>was made.<\/p>\n\n\n\n

    As the departure of the AHP<\/em> could not manifest in the Rosh SAG<\/em> itself, so this matter too did not appear in Atik<\/em>, but only in AA<\/em>, which is of similar value to Dikna de SAG de AK<\/em>. Everything that is done by the Zivug<\/em> in the Rosh SAG<\/em> appears only in its Dikna<\/em>, and so it is in AA<\/em> and Atik<\/em> too, where all the Zivugim<\/em> made in Atik<\/em> for Mochin de Atzilut <\/em>do not appear in Atik<\/em> itself, only in AA<\/em> (see Part 6, Ohr Pnimi item 2).<\/p>\n\n\n\n

    Thus we have explained the two Partzufim<\/em> of Atik<\/em> and AA<\/em>, considered roots of Mochin <\/em>to Atzilut<\/em>, like SAG de AK<\/em> and its Dikna<\/em>, which are the roots of the association of the Hey Tata’a <\/em>in the Eynaim<\/em>.<\/p>\n\n\n\n

    After the Reshimot <\/em>in SAG de AK <\/em>were recognized as Behinat Guf<\/em>, they descended to their place in the Guf<\/em>, the place of Tabur de AK<\/em>, where the Mochin <\/em>of the Hey Tata’a <\/em>in the Eynaim <\/em>appeared in Behinat Rosh<\/em>. It is much the same here in Atzilut<\/em>, where after the Zivug<\/em> was made in AA<\/em> and Atik<\/em> on the MAN<\/em> that rose for the Mochin<\/em>, they descend to their place in the Guf<\/em>, to Chazeh de AA<\/em>, to manifest the Mochin <\/em>in its suitable place. They are called AVI de Atzilut<\/em>, meaning the Mochin<\/em>.<\/p>\n\n\n\n

    Now you can understand the division of AVI de Atzilut <\/em>to the four Behinot<\/em> of AVI<\/em>. You must only keep in mind all that has been explained regarding the ascent of the Masach <\/em>that was purified from the Guf de SAG<\/em> into Behinat<\/em> renewal of the Zivug<\/em> in Rosh de SAG<\/em>, until it came to ZAT de Nekudim<\/em>, as brought in the two previous parts.<\/p>\n\n\n\n

    Let us mention the things briefly: The Masach <\/em>that rose from Guf de SAG<\/em> consisted of three Behinot Reshimot<\/em>: Reshimot de Taamim de SAG<\/em> (see Part 6, Histaklut Pnimit <\/em>item 24). MA Elyon de SAG<\/em>came out on their Zivug<\/em> and after the Zivug<\/em> its place was apparent from the Peh de SAG<\/em> through above Tabur de SAG<\/em>. Since the Taamim <\/em>never descended below Tabur<\/em> and did not mix with the inner NHY de AK<\/em> at all, it thus has nothing of Behinat Hey Tata’a<\/em> and is considered as Upper AVI<\/em>, as the Rav says above (Part 6 item 6).<\/p>\n\n\n\n

    The second Behina de Reshimot<\/em>, are the Reshimot <\/em>of Nekudot de SAG<\/em>. These are the lower nine de SAG<\/em> that expanded from Tabur<\/em> down to the Sium Raglin de AK<\/em>, where they mixed with the Inner NHY de AK<\/em> and mingled with the Hey Tata’a<\/em>.<\/p>\n\n\n\n

    The Eser Sefirot de Nekudim <\/em>came out on their Zivug<\/em> in the form of Hey Tata’a <\/em>in the Eynaim<\/em>, which ejected the AHP<\/em> from all the degrees. After their Zivug<\/em> in Rosh SAG<\/em>, their place in Tabur de AK<\/em>became apparent, and Rosh ha Aleph<\/em> came out from Tabur<\/em> upward to the Chazeh de SAG<\/em>, which is the Peh de MA Elyon<\/em>. GAR de Nekudim<\/em> have two Roshim<\/em>, Keter<\/em> and AVI<\/em>, whose place is from the Sium Tifferet <\/em>to Tabur de AK<\/em>.<\/p>\n\n\n\n

    Know, that these three Roshim<\/em> that came out by the Zivug<\/em> on the Reshimot de Nekudot de SAG<\/em> are all called YESHSUT<\/em>, and they are three Behinot YESHSUT<\/em>. They are called that for the reason the Rav has written above, that the Behinot SAG<\/em>, mixed with the Inner MA<\/em> and BON de AK<\/em>, are always called YESHSUT<\/em>. The ones that are clean from this mixture are called Upper AVI<\/em>.<\/p>\n\n\n\n

    Since these came out on the Reshimot de Behinot Nekudot de SAG<\/em>, they are necessarily mixed with the Hey Tata’a <\/em>of MA<\/em> and BON de AK<\/em>. However, they contain three degrees: the first YESHSUT <\/em>stands from Tabur de AK<\/em> upward. It is the best of them, because the Hey Tata’a <\/em>operates in it from below upward, and it is known that the Aviut<\/em> cannot operate anything above its origin of creation.<\/p>\n\n\n\n

    Hence, this YESHSUT <\/em>is considered clean from Hey Tata’a<\/em>; it is not even regarded as Nekudim<\/em>, but is completely similar to Behinat Taamim <\/em>of SAG<\/em>, meaning the Upper AVI<\/em>. Yet, it is certainly lower than them for it still has the Orot<\/em> that come from the Zivug<\/em> of Hey Tata’a<\/em>.<\/p>\n\n\n\n

    Nevertheless, it is considered the Shoresh <\/em>of the Nekudim<\/em>. However, the above-mentioned MA Elyon<\/em>, which is Behinat<\/em> Upper AVI<\/em>, is not even considered the Shoresh <\/em>for Nekudim<\/em>, since it does not have anything of these Orot<\/em>, related to Hey Tata’a <\/em>in the Eynaim<\/em>.<\/p>\n\n\n\n

    The second degree is Rosh ha Bet de Nekudim<\/em>, called Keter<\/em>. Since it is Behinot AHP<\/em> of the first YESHSUT<\/em>. Hence, the force of the Hey Tata’a <\/em>already controls it, and it is thus considered Behinat Nekudim<\/em>. However, in itself, it is divided into Galgalta ve Eynaim <\/em>and AHP<\/em> in its Eser Sefirot<\/em>, which are two Roshim<\/em>.<\/p>\n\n\n\n

    For that reason, it is considered that in Keter<\/em> too the Hey Tata’a <\/em>operates from below upward in its Behinot Nikvey Eynaim<\/em>. For this reason, the dominion of the Hey Tata’a <\/em>in the Eynaim <\/em>appears primarily in the third Rosh<\/em>, called AVI de Nekudim<\/em>.<\/p>\n\n\n\n

    It is considered the Shoresh <\/em>to the Mochin<\/em>, which are AVI<\/em>, where the Hey Tata’a <\/em>controls, but for itself, it is considered that the Hey Tata’a <\/em>is below it. The third YESHSUT<\/em>, being AVI de Nekudim<\/em>, are considered the actual Behinat Nekudim<\/em>, meaning Behinat Hey Tata’a <\/em>in the Eynaim<\/em>, where it appears in all its control.<\/p>\n\n\n\n

    Now we have explained the two Behinot<\/em> of Atzilut<\/em>, which are the roots of Mochin de Atzilut<\/em>, called Atik<\/em> and AA<\/em>, relating to Rosh de SAG de AK<\/em> and its Dikna<\/em>. The Zivug<\/em> was made on the Masach <\/em>there only in the form of Hitkalelut <\/em>for the Tachton<\/em>, and after the Aviut<\/em> in the Masach <\/em>had been recognized, it had to descend to its place.<\/p>\n\n\n\n

    This occurred in a similar manner in the Zivug<\/em> in Atik<\/em> and AA<\/em>, meaning only in the form of Hitkalelut<\/em>, which is merely called Shoresh<\/em>for the Mochin<\/em>. The second Behina<\/em> was also clarified, being AVI de Atzilut<\/em>, which are the complete Mochin <\/em>of Atzilut<\/em>. However, they are not Upper AVI<\/em>, but only the fourth YESHSUT<\/em>, relating to the fourth YESHSUT de SAG de AK<\/em>, being AVI de Nekudim<\/em>.<\/p>\n\n\n\n

    Similarly, the four Behinot AVI<\/em> emerge here too, and the fourth are the Mochin de Atzilut<\/em>, meaning they clothe in ZON de Atzilut<\/em>, considered the receivers of the Mochin<\/em>. The entire matter of this association revolves around them for the management of the world comes only from ZON<\/em>.<\/p>\n\n\n\n

    However, although we have clarified four Behinot<\/em> in AVI<\/em>, they are still considered as only two primary Behinot<\/em>. Upper AVI<\/em> are one Behina<\/em>, and all three degrees of YESHSUT <\/em>are considered as one Behina<\/em>too.<\/p>\n\n\n\n

    ZON de Atzilut<\/em>, which are the receivers of the Mochin<\/em>, relate to ZAT de Nekudim<\/em>, born from the MAN de Yesod de AK<\/em>, called Shuruk<\/em>. They are divided into two Behinot<\/em> in Atzilut<\/em>: the \u201cBig ZON<\/em>\u201d, and the \u201cLittle ZON<\/em>\u201d. This is before two Behinot<\/em> came out in ZAT de Nekudim<\/em>, which are the four Melachim DHGT<\/em> from AVI<\/em> and the four Melachim TNHYM<\/em> from YESHSUT<\/em>. In Atzilut<\/em> they came out in the same manner: the Big ZON<\/em> related to DHGT<\/em>, and the Little ZON<\/em> related to TNHYM<\/em>.<\/p>\n\n\n\n

    It is written, \u201call these  Roshim<\/em> are then one below the other, all depicted as a single  Partzuf<\/em>, containing the entire  Atzilut<\/em>in general.\u201d<\/strong> It means that all the Partzufim<\/em> of Atzilut <\/em>primarily manifest only in ZON<\/em>. This is the Hidush Mochin <\/em>that was made in Atzilut<\/em>, in the form of the association of Midat ha Rachamim <\/em>with Din<\/em>, which should uncover the matter of the conduct of reward and punishment in this world.<\/p>\n\n\n\n

    This relates only to ZON<\/em>, for only in them this conduct applies, that when the Tachtonim<\/em> are worthy, they raise MAN<\/em> and the Mochin<\/em>appear in ZON<\/em>, and when they are not worthy, the Mochin <\/em>exit. However, the actions of the Tachtonim<\/em> do not blemish above ZON<\/em> whatsoever.<\/p>\n\n\n\n

    Thus, the Mochin <\/em>is primarily for the reception of ZON<\/em>. However, in order to give them to ZON<\/em>, they must come down through the previous eight Partzufim<\/em>, Atik<\/em> and Nukva<\/em>, AA<\/em> and Nukva<\/em>, for Behinot Shorashim<\/em> for the Mochin<\/em>, and AVI<\/em> and YESHSUT<\/em> for the Mochin <\/em>itself. ZA<\/em> cannot receive them but from the fourth YESHSUT<\/em>, as we\u2019ve said, and thus they are all one Partzuf <\/em>with one function.<\/p>\n\n\n\n

    36. Let us explain the order of these nine  Sefirot <\/em>divided in it, in  AA<\/em>.  AA<\/em> is different from all the rest because all the other  Partzufim<\/em>, whether  Atik<\/em>, or  AVI<\/em> or  ZON<\/em>, their  Rosh<\/em> is one  Galgalta<\/em>, which is the  Behinat Keter<\/em> in the Partzuf<\/em>.<\/strong><\/p>\n\n\n\n

    Keter<\/em> comes from the word  Koteret<\/em> (heading), as it is written, \u201cthe wicked doth beset the righteous,\u201d meaning surrounds him. The  Gulgolet<\/em> (Heb. for Galgalta<\/em>) is like one heading, surrounding the entire  Behinat Rosh<\/em>.<\/strong><\/p>\n\n\n\n

    There are two  Mochin <\/em>within that  Galgalta<\/em>, called the  HB<\/em> of that  Partzuf<\/em>, Hochma <\/em>on the right and  Bina<\/em> on the left. These two are the majority of the  Mochin<\/em>. However, the third  Moach<\/em> below them is made of those two in general, determining between them, in the middle. It is called the  Daat<\/em> of the  Partzuf<\/em>. We shall explain what is not included in the  Eser Sefirot<\/em>of the Partzuf<\/em>, and all these three  Mochin <\/em>HaVaYot<\/em> will be built inside that Galgalta<\/em>, called  Keter<\/em>. After that the seven lower  Sefirot HGT NHYM <\/em>will expand in the  Guf<\/em> one atop the other in the form of  Kavim<\/em>.<\/strong><\/p>\n\n\n\n

    37. However, there is only one separated  Mocha <\/em>inside that  Galgalta<\/em>, called  Hochma de AA<\/em>. Since this  Hochma <\/em>and that  Mocha<\/em> too, contain Behinat<\/em> three  Mochin<\/em>, as we will explain later, yet all three are but Behinat Hochma <\/em>itself.<\/strong><\/p>\n\n\n\n

    Thus, it turns out that in that  Reisha de AA<\/em> there was only one  Galgalta<\/em>, which is  Keter de AA<\/em>, and inside it, one  Mocha<\/em> which is  Hochma de AA<\/em>. However,  Bina de AA<\/em> could not stand there in  Behinat Reisha<\/em>.<\/strong><\/p>\n\n\n\n

    38. We have learned that the reason for it is that  Behinat Nukva de Atik<\/em>was made of the First five  de Keter de BON<\/em>, where there was never any cancellation or even a blemish. However, the sorting of the  Melachim <\/em>began in  Nukva<\/em> of  AA<\/em> as she was made of the last five  de Keter de BON<\/em>, that were a little blemished.<\/strong><\/p>\n\n\n\n

    From there on the flaws add in the rest of the  Partzufim<\/em>, as mentioned there. Hence in  Reisha de Atik<\/em>, where there was no blemish whatsoever, his  Bina<\/em> was able to receive the  Ohr Elyon de AK<\/em> that extends within Reisha de Atik<\/em>, when she is up there. For that reason she too stood at Reisha de Atik<\/em>, and then the  Daat<\/em>, made of the connection of  HB<\/em>, stands there too.<\/strong><\/p>\n\n\n\n

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

    38.  Behinat Nukva de Atik<\/em> was made of the First five  de Keter de BON<\/em>\u2026 \u2026the sorting of the Melachim <\/em>began in  Nukva<\/em> of  AA<\/em>.<\/strong><\/p>\n\n\n\n

    It has already been explained above, in the previous item, that Atik<\/em> and AA<\/em> are related in the same manner as Rosh de SAG<\/em> and its Dikna<\/em>. For that reason, Atik<\/em> did not sort from the BON<\/em> for its Nukva<\/em>, but only those Behinot<\/em> that were not controlled by any flaw due to the breaking. This is because the matter of the Hey Tata’a <\/em>in the Eynaim <\/em>that we discern in the descent of the degrees of SAG de AK<\/em> is of similar value to the Behinat Reshimot de BON<\/em>. Its degrees descend according to the blemish they were blemished by the breaking of the vessels.<\/p>\n\n\n\n

    That mixture is not at all apparent in Rosh SAG<\/em>, though there is Hitkalelut Zivug de Hey Tata’a <\/em>in the Eynaim <\/em>in it. Similarly, Atik<\/em>, which relates to it, cannot take any Behina<\/em> from the somewhat blemished BON<\/em> by the breaking of the vessels for its construction.<\/p>\n\n\n\n

    Hence, it did not take from BON<\/em>, but from its Behinat Katnut<\/em>, meaning everything that emerged in it from its very creation, meaning only the Upper half of Keter BON<\/em>, meaning only its Behinat Galgalta ve Eynaim<\/em>. These did not receive anything within them, even from the He\u2019arat NHY de AK<\/em> that emerged through the Tabur<\/em> in the form of Holam<\/em> above the Otiot<\/em>.<\/p>\n\n\n\n

    For that reason it has nothing of the Behinot ZAT de Nekudim<\/em>, since the He\u2019arat Holam<\/em> through the Tabur<\/em> is the Shoresh <\/em>to the ZAT de Nekudim<\/em>. This is because this Ohr<\/em> descended from Zivug de AB SAG<\/em> made on MAN de NHY de AK<\/em> that rose to them. Also, NHY de AK<\/em> are considered the Shoresh <\/em>of ZON de Nekudim <\/em>since AVI<\/em> generated ZAT de Nekudim <\/em>on their MAN<\/em>.<\/p>\n\n\n\n

    This He\u2019arah<\/em> that came out through the Tabur<\/em> to Keter de Nekudim <\/em>lowered the Hey Tata’a <\/em>from the Eynaim de Keter<\/em> to Peh de Nekudim <\/em>and returned AVI<\/em> to Behinat Rosh<\/em>. In that state Keter<\/em> itself gained its GAR<\/em> too, since it now has complete Eser Sefirot <\/em>as it acquired its AHP<\/em> from the return of AVI<\/em> to its Rosh<\/em>.<\/p>\n\n\n\n

    However, before AVI<\/em> returned to the Rosh<\/em>, Keter<\/em> had only Galgalta ve Eynaim<\/em>, which are Behinot Orot de Ruach Nefesh<\/em>. This is because Orot de HGT<\/em> are clothed in Galgalta <\/em>and Orot de NHY<\/em> are clothed in the Eynaim<\/em>.<\/p>\n\n\n\n

    Hence, although it is not completed by the He\u2019arat Tabur de AK<\/em> but only in the three lower Kelim Bina<\/em>and ZON<\/em>, they still returned KHB de Orot<\/em> to it from the aspect of the Orot<\/em>. This Bina<\/em> and these ZON<\/em>that Keter<\/em> gained by the He\u2019arat NHY de AK<\/em> are considered Sigim<\/em> with respect to Atik<\/em> because the cancellation during the Melachim <\/em>happened in them, and they fell back to Behinat VAK<\/em>. This is called the annulment of NHY de Keter<\/em>.<\/p>\n\n\n\n

    For that reason Atik<\/em> gave these Bina<\/em> and ZON de Keter<\/em> to AA<\/em>, since it relates to the Behinat Dikna de SAG<\/em>, the place of the manifestation of the Katnut<\/em>, which is at Rosh de SAG<\/em>. Hence, AA<\/em> received Behinot Bina<\/em>, and ZON de Keter<\/em> of the blemished BON<\/em> into its Behinat Nukva<\/em>.<\/p>\n\n\n\n

    It is written, \u201c<\/em>Behinat Nukva de Atik<\/em> was made of the First five  de Keter de BON<\/em>, where there was never any cancellation or even a blemish.\u201d<\/strong> As it is written, that it was made from the Behinat Katnut de Keter<\/em> that came out in it from its very creation. It remained complete, and not a thing of it was cancelled even a bit.<\/p>\n\n\n\n

    However, the sorting of the Melachim <\/em>began in Nukva <\/em>of AA<\/em> since she was made of the last five of Keter de BON<\/em> which were a little flawed. This means, as we have explained, that AA<\/em> was made of Bina<\/em> and ZON de Keter<\/em>, which Keter<\/em> gained the new Ohr<\/em> of NHY de AK<\/em> that illuminated on it through the Tabur<\/em>. This Ohr<\/em> was cancelled once more and Bina<\/em> and ZON de Keter<\/em> descended from Rosh<\/em> to VAK<\/em> once more, hence, they are flawed.<\/p>\n\n\n\n

    From there on the flaws add in the rest of the  Partzufim<\/em>.<\/strong><\/p>\n\n\n\n

    This is because Bina<\/em> and ZON<\/em> that Hochma <\/em>gained by Ohr de NHY de AK<\/em> that came out through the Tabur<\/em> was blemished more than Bina<\/em> and ZON de Keter<\/em>. This is because Hochma <\/em>participated in the MAN de Shuruk<\/em>, which are the Behinat Hey Tata’a <\/em>itself.<\/p>\n\n\n\n

    Bina<\/em> and ZON de Bina de BON<\/em> were blemished even more than Hochma<\/em>. This is because Bina de Nekudim <\/em>did not extend her Bina<\/em> and ZON<\/em> by He\u2019arat Holam<\/em>, as Abba<\/em>, but only through the MAN de Shuruk <\/em>that she received from Yesod de AK<\/em>, which is the Behinat Atzmut de Hey Tata’a<\/em>, from which ZON<\/em> were born. The Behinot<\/em> seven Orot<\/em> of ZAT<\/em> are blemished most since they broke in Panim<\/em> and Achor<\/em> and descended to BYA<\/em>.<\/p>\n\n\n\n

    39. The sorting from the  Melachim <\/em>that had some flaw n them was in Reisha de AA<\/em>. Hence, his  Bina<\/em> is more  Dinim<\/em> than  Hochma<\/em>, as  Dinim<\/em>always awaken from her, since she is  Nukva<\/em>. Thus, she could not receive the  Ohr Atik<\/em> that clothes inside  Reisha de AA<\/em> in a high place in  Reisha<\/em>.<\/strong><\/p>\n\n\n\n

    This is because there is great  Ohr<\/em> there, close to  Atik<\/em>, and thus she came down in the  Behinat Garon de AA<\/em>. Since she was further there, she had the ability of receiving the  Ohr<\/em> of  Atik<\/em>.<\/strong><\/p>\n\n\n\n

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

    39. In <\/strong>Reisha de AA <\/em>etc. his  Bina <\/em>etc. she came down in the  Behinat Garon<\/em>.<\/strong><\/p>\n\n\n\n

    It means that these AHP<\/em> that Nukva de AA<\/em> were made of, consist of Eser Sefirot GE<\/em> and AHP<\/em>, also considered as Panim<\/em> and Achoraim<\/em>. This is because there are two Behinot<\/em> in them: One \u2013 they joined to complement AHP de Keter<\/em>. This is considered Behinat Galgalta ve Eynaim <\/em>in these AHP<\/em>; Two \u2013 they expanded to being Mochin <\/em>to AVI de Nekudim<\/em>.<\/p>\n\n\n\n

    This is considered as Behinat AHP<\/em> in these AHP<\/em>. Hence, when Nukva de Atik<\/em> sorted these AHP<\/em> for the Nukva de AA<\/em> she only sorted Behinat GE<\/em>, which are Behinot Keter<\/em> and Hochma de AHP<\/em> that belong to Behinat Keter de Nekudim<\/em>, which is Nukva de Atik<\/em>.<\/p>\n\n\n\n

    However, Bina<\/em> and ZON<\/em> of AHP<\/em>, which are NHY de Keter<\/em> that turned into Mochin <\/em>in Hochma <\/em>and Bina de Nekudim <\/em>are considered as the degrees of AVI de Nekudim<\/em>, and not as the degree of Keter<\/em>. Hence, Bina<\/em> departed from the Rosh de AA<\/em>.<\/p>\n\n\n\n

    There is yet another important reason that Bina<\/em> could not stand at Rosh de AA<\/em>. The rule is that everything that is not flawed by the breaking received its correction from the new MA<\/em>, completely and permanently, and never leaves there. However, the Mochin <\/em>do not remain permanently in the flawed Kelim<\/em> by the breaking, but are rather in a state of \u201ccoming and going\u201d.<\/p>\n\n\n\n

    Hence, Behinat AHP de AHP<\/em>, namely their Bina<\/em> and ZON<\/em>, are considered flawed with regard to Rosh de AA<\/em> that received Komat Hochma <\/em>from Atik<\/em>. Hence she cannot receive this great Ohr<\/em> permanently in Rosh de AA<\/em>, and thus descended outside the Rosh<\/em>.<\/p>\n\n\n\n

    It is written, \u201cthus she came down in the  Behinat Garon de AA<\/em>. Since she was further there, she had the ability of receiving the  Ohr<\/em> of  Atik<\/em>.<\/em>\u201d<\/em><\/strong> This is so because with her descent to the Garon<\/em> she receives her Mochin<\/em> temporarily; sometimes she connects with the Rosh<\/em> to a single Partzuf <\/em>and has Mochin de GAR<\/em> from AA<\/em>, and sometimes she is not connected and then has no Mochin<\/em>. In this manner she is worthy of receiving.<\/p>\n\n\n\n

    There is a third reason, as the Rav wrote, \u201cBina<\/em> is more  Dinim<\/em> than  Hochma<\/em>, as  Dinim<\/em> always awaken from her.\u201d<\/strong>Interpretation: you already know that the flaws add and accumulate in the Partzufim<\/em> (item 18 here and Ohr Pnimi item 29). This is so because there are three Behinot<\/em> in them: First, what came out in the beginning of Atzilut<\/em>, which were not flawed at all, which Atik<\/em> took. Second, what came out in Nekudim <\/em>by the He\u2019arat Holam<\/em> through Tabur de AK<\/em> from which GAR<\/em> came Panim be Achor<\/em>. The third is the He\u2019arat Shuruk <\/em>from Yesod de AK<\/em> where GAR<\/em> came from in Behinat Panim be Panim<\/em>.<\/p>\n\n\n\n

    These three Behinot<\/em> apply only in GAR de Nekudim<\/em>. After that there is Behinot ZAT de Nekudim <\/em>that broke Panim<\/em> and Achor<\/em>. The best from Behinat Achoraim de AVI<\/em> is what comes from the He\u2019arat Holam<\/em> by the He\u2019arat Tabur<\/em>.<\/p>\n\n\n\n

    This He\u2019arah<\/em> of Holam<\/em> did not reach the AHP<\/em> from the Behinat Bina<\/em> even in AHP de Keter<\/em>. It is so because Bina<\/em> did not return her Panim<\/em> to Abba<\/em> to receive He\u2019arat Hochma <\/em>from him and complete her AHP<\/em> before the MAN de Shuruk <\/em>that she received from Yesod de AK<\/em> reached her. Thus, all the Behinot AHP de Bina<\/em> are from He\u2019arat Hey Tata’a<\/em>, contained in Shuruk<\/em>. This is the meaning of the Dinim<\/em>awakening from Bina<\/em>.<\/p>\n\n\n\n

    40. However, the  Bina<\/em> of the rest of the  Partzufim<\/em> below  AA<\/em> had the ability to stand at the  Rosh<\/em> of the  Partzuf<\/em>. The reason is that  Ohr Atik<\/em> is a greater Ohr<\/em> than all of  Atzilut<\/em>, since  Ohr Ein Sof <\/em>clothes inside it. Since  Atik<\/em> had already been clothed inside  AA<\/em>, the  Ohr<\/em> was greatly lessened. When  AVI<\/em>return a second time, to clothe  AA<\/em> too,  Ohr Atik<\/em> is found to be very distant from them.<\/strong><\/p>\n\n\n\n

    Thus, their  Bina<\/em> has the ability to receive the  Ohr Atik<\/em>, after she is distant, while sitting at the  Rosh<\/em> of the  Partzuf<\/em>, and all the more so in  ZON<\/em>, which drew even farther.<\/strong><\/p>\n\n\n\n

    41. *After we have clarified the matter of  AA<\/em>, we shall now clarify the order of its ten  Sefirot<\/em>, and how they clothe  Atik Yomin<\/em>. We have already explained above that this is the reason it is called  Atik Yomin<\/em>, as its seven days clothe  AA<\/em> separately. This is their order:  Keter de AA<\/em> clothes  Hesed de Atik<\/em>, and  Hochma <\/em>to  Gevura<\/em>, and  Bina<\/em> to  Tifferet<\/em>.<\/strong><\/p>\n\n\n\n

    42. The reason is that since they are the Upper three of AA<\/em>, which are Behinat Reisha <\/em>and require more Ohr<\/em> than in the Guf<\/em>, hence a complete Sefira<\/em> of Atik<\/em> is clothed in each of them. However, the lower seven of Guf de AA<\/em> do not require as much Ohr<\/em> as the Rosh<\/em>, hence the last three de Atik<\/em> will suffice to shine in them.<\/strong><\/p>\n\n\n\n

    This is their order:  Atzmut NHY de Atik<\/em> in  HGT de AA<\/em>, as mentioned, and that too is because  HGT de AA<\/em> later became  Mochin <\/em>in the First Three  de Abba<\/em> and  Ima<\/em>. Hence, their  He\u2019arah<\/em> is primarily in  HGT de AA<\/em> to shine for Mochei<\/em> (pl. for  Mochin<\/em>)  AVI<\/em>. Afterwards  Ohr<\/em> came out alone from  Yesod de Atik<\/em> and expanded in  NHY de AA<\/em>.<\/strong><\/p>\n\n\n\n

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

    42. They are the Upper three of  AA<\/em>, which are  Behinat Reisha <\/em>and require more  Ohr<\/em> than in the  Guf<\/em>.<\/strong><\/p>\n\n\n\n

    Because HGT de AA<\/em> became Mochin <\/em>to AVI<\/em>. These words are profound indeed, and require length.<\/p>\n\n\n\n

    First, we must know that the matter of Hitlabshut NHY de Elyon<\/em> in the Behinot Mochin <\/em>in the Tachton<\/em>, and the matter of the Halbasha <\/em>of the Tachton <\/em>to Guf de Elyon<\/em> are separate matters. Note, that NHY de Atik<\/em> clothe Mochin <\/em>in Rosh de AA<\/em>, and yet, Rosh de AA<\/em> clothes HGT de Atik<\/em>, not NHY de Atik<\/em>.<\/p>\n\n\n\n

    Also, in AVI<\/em>, NHY de AA<\/em> clothe in the Mochin <\/em>in Rosh de AVI<\/em>, and yet, the Roshim de AVI<\/em> clothe only HGT de AA<\/em> and not NHY de AA<\/em> at all. The reason is simple: These NHY de Elyon<\/em> that clothe the Mochin <\/em>in the Tachton <\/em>are Behinat NHY de Eser Sefirot de Rosh de Elyon<\/em> and have no dealings with the Halbasha <\/em>of the Tachton <\/em>to the Guf de Elyon<\/em>.<\/p>\n\n\n\n

    Know, that there are three Behinot NHY de Elyon<\/em>: the first \u2013 NHY de Eser Sefirot de Rosh<\/em> of the Elyon<\/em>from its very creation. The second \u2013 the NHY<\/em> that appear in it by the ascent of MAN<\/em> of the Tachton<\/em>. The third \u2013 the new NHY<\/em> that appeared in it by the ascent of the MAN<\/em> of the progeny of the Tachton<\/em>.<\/p>\n\n\n\n

    We shall understand the matters according to the order of the creation of the three Partzufim Atik<\/em>, AA<\/em>, and AVI<\/em>. You know, that by Zivug AB SAG<\/em> that the Hey Tata’a<\/em> generated from the Metzach <\/em>and lowered to her place in the Peh<\/em>, Eser Sefirot <\/em>came out on Komat Keter<\/em>.<\/p>\n\n\n\n

    This was done first by Hitkalelut <\/em>of the MAN<\/em> of Nekudim <\/em>in Rosh de SAG<\/em>, and afterwards, when the Aviut<\/em> of the Reshimot <\/em>was acknowledged, they descended to their place, to Peh de Nekudim<\/em>. There they once more generated Eser Sefirot de Rosh<\/em> from Peh de Nekudim <\/em>to Tabur de AK<\/em> on Komat Keter<\/em>, called Rosh de Atik<\/em>(Ohr Pnimi <\/em>item 20).<\/p>\n\n\n\n

    This sufficed for Behinat Rosh de Atik<\/em> and to its Behinat Guf<\/em> because Bina<\/em> of this Rosh<\/em> stands as she always does in Behinat Achoraim <\/em>to Abba<\/em>. Hence, she only imparts the Guf<\/em> with Ruach Nefesh<\/em>, and the Guf<\/em> lacks GAR<\/em>. Thus we have explained the creation of Rosh<\/em> and Guf de Atik<\/em>, and now we shall explain Partzuf AA<\/em>.<\/p>\n\n\n\n

    Partzuf AA<\/em> is sorted by Nukva de Atik<\/em>. Since she is the Upper half de Keter de Nekudim<\/em>, meaning the Behinot ve Eynaim de Keter<\/em> that came out when it was first created, through her connection with MA<\/em>, she now acquired GAR de Keter<\/em>. She extends her AHP<\/em> from the time of the Nekudim <\/em>once more, meaning the NHY de Keter<\/em> that were then cancelled by the concealment of GAR de Keter<\/em>.<\/p>\n\n\n\n

    Now that she acquires the GAR<\/em> by the new MA<\/em> once more, she returns and draws them to her, to complete her old Eser Sefirot<\/em>. Since these AHP<\/em> are also from Behinot NHY de AK<\/em>, hence, they became MAN<\/em> there, and caused Bina de Atik<\/em> to return to being Panim be Panim<\/em> with Hochma<\/em>.<\/p>\n\n\n\n

    It is known that the coming of ZON<\/em> in the place of Bina<\/em> always awakens Bina<\/em> to return her Panim<\/em> to Abba<\/em>. This is in order to draw He\u2019arat Hochma <\/em>for ZON<\/em>, who is connected to them to provide them with He\u2019arat Hochma<\/em> from the perspective of Bina<\/em> and ZON de Eser Sefirot de Ohr Yashar<\/em>. It is known that only Behina Gimel de Aviut<\/em> remained in them. This is because Behina Dalet<\/em>, which was in the general MAN<\/em>, was taken by Atik<\/em>. Hence, only Komat Hochma <\/em>emerged on them.<\/p>\n\n\n\n

    It turns out that Nukva de Atik<\/em> acquired her Behinat AHP<\/em> from the time of the Nekudim<\/em> by that new Zivug<\/em> that emerged in her. It means that she was once more completed with Eser<\/em> complete Sefirot GE<\/em> and AHP<\/em>, though not in the Koma<\/em> she has from MA<\/em>, which is Komat Keter<\/em>, but only in Komat Hochma<\/em>.<\/p>\n\n\n\n

    Now it is considered to have two Behinot<\/em> of NHY<\/em> in Keter de Nukva<\/em>. The first is NHY de Keter<\/em> that she has from Kelim de MA<\/em>, and the second, NHY de Komat Hochma <\/em>that she now acquired by the new MAN de AHP<\/em>.<\/p>\n\n\n\n

    Two Komot<\/em> extend below from this Zivug<\/em>: the first is to the Guf de Atik<\/em> itself, because after Bina de Rosh<\/em> returned Panim be Panim<\/em>, its He\u2019arah<\/em> reaches the Guf<\/em> too. Now the Guf<\/em> gains Behinot GAR<\/em>, but only GAR de Komat Hochma<\/em>, and not Komat Keter<\/em>, as it is in the Rosh<\/em>.<\/p>\n\n\n\n

    This is so because the Zivug Panim be Panim<\/em>, made in the Rosh<\/em>, was only on the new Behinot MAN<\/em>, which do not have more than Aviut de Behina Gimel<\/em>. The second Koma<\/em> extends to Behinat Rosh de AA<\/em>, to the place of Chazeh de Atik<\/em>, which clothes it from the Chazeh <\/em>to the Peh<\/em>.<\/p>\n\n\n\n

    Now you can understand the matter of Hitlabshut NHY de Elyon<\/em> to Mochin <\/em>in the Tachton<\/em>. Indeed, they are a part of the Tachton <\/em>and are not fitting to remain in the Elyon<\/em>. This is so because they are the same AHP<\/em> that completed Nukva de Atik<\/em> during the Zivug<\/em> of MAN de AA<\/em>.<\/p>\n\n\n\n

    Even though they joined her during the Zivug<\/em>, they are still unworthy of remaining in her, since they are from Behinat Komat Hochma<\/em>. After their own Aviut<\/em> had been recognized, their flaw from the time of Nekudim <\/em>becomes known too, that they do not merit being in the place of Atik<\/em>. Hence, they descend to the place of Guf de Atik<\/em> along with Komat Rosh de AA<\/em>.<\/p>\n\n\n\n

    Here you should know what the Rav writes below, that when they are born, all the Partzufim<\/em> fall to Beria<\/em> and suck there from the two bottom thirds de Netzah <\/em>and Hod de Atik<\/em> there. The reason is that this Masach<\/em>, which contains all the Reshimot <\/em>in the Achoraim de NHY de Keter<\/em> and the four Achoraim de AVI<\/em> and ZAT<\/em>, this Masach <\/em>is from Behinat Guf de Nekudim <\/em>that rose to Behinat Rosh de SAG<\/em> after its Hizdakchut<\/em>.<\/p>\n\n\n\n

    From there it descended from degree to degree until it generated all the Partzufim de ABYA<\/em>. Hence, since the Guf de Nekudim<\/em>illuminated in the entire BYA<\/em>, thus, before the Aviut<\/em> was recognized in its Guf<\/em>, meaning while it was still contained in Aviut de Rosh<\/em>, it could be in Behinat Atzilut<\/em>.<\/p>\n\n\n\n

    However, after its Aviut de Guf<\/em> is recognized, it is time for the Koma<\/em> to depart from the Hitkalelut <\/em>in the Rosh<\/em> and descend to her own place, to the place it was prior to its Hizdakchut<\/em>. This is called the birth of the Partzuf<\/em>.<\/p>\n\n\n\n

    Then the Behinot Guf de Nekudim <\/em>become apparent, which were in the Masach <\/em>prior to its Hizdakchut<\/em>, when it was in Behinot BYA<\/em>. Hence, each and every Koma<\/em> that came out on this Masach <\/em>was compelled to come to Beria<\/em> at the moment of its birth, meaning when its Aviut<\/em> is recognized.<\/p>\n\n\n\n

    However, by Yenika <\/em>from the two bottom thirds of Netzah <\/em>and Hod de Atik<\/em>, which are in Beria<\/em>, they acquire the Behinat Atzilut <\/em>in them once more, until they rise and clothe the Guf de Elyon<\/em>. The same also happened to AA<\/em>, and after the Aviut de Guf<\/em> in the Masach <\/em>that was in it from Behinot BYA<\/em> too was recognized, it was compelled to leave Behinat Rosh de Atik<\/em> and come to the place of Beria<\/em>, under Parsa de Atzilut<\/em>. This is called the birth of the Partzuf<\/em>.<\/p>\n\n\n\n

    It turns out that the Behinot NHY de Mochin <\/em>that it received from the Elyon<\/em> remain in the Guf de Atik<\/em>. After AA<\/em> sucked from the two bottom thirds of Atik<\/em>, returned to Atzilut <\/em>and clothed HGT NHY de Atik<\/em>, it then returned and received the NHY de Rosh de Elyon<\/em>, which clothed in it as Mochin<\/em>.<\/p>\n\n\n\n

    Thus we see that the beginning of the reception of AA<\/em> to NHY de Atik<\/em> was while it was still contained in the Zivug de Rosh de Atik<\/em>. However, since during its birth, it was compelled to come down to Beria<\/em>, it must therefore return and receive them from HGT de Atik<\/em> once again.<\/p>\n\n\n\n

    It was similar in the creation of AVI<\/em> by Nukva de AA<\/em>. This is because AVI<\/em> were made of Behinat ZAT de HB de BON<\/em>, meaning AHP<\/em> that were cancelled from AVI<\/em> after they\u2019ve lost their GAR<\/em>. During the Nekudim<\/em>, ZAT<\/em> of these AVI<\/em> were on the same degree as NHY de Keter de Nekudim<\/em>, and also clothed them in Behinot Mochin<\/em>.<\/p>\n\n\n\n

    Hence, after Nukva de AA<\/em>, which is Behinat NHY de Keter Nekudim<\/em> received Behinot GAR<\/em> by the Zivug de Atik<\/em>, she extended Behinat AHP de AVI<\/em> to Behinat MAN<\/em> too. AA<\/em> and Nukva<\/em> mated on these MAN Panim be Panim<\/em> and generated Eser Sefirot <\/em>in Komat Bina<\/em>, since only Aviut de Behina Bet <\/em>remained in the Reshimot<\/em>, as AA<\/em> took Behina Gimel <\/em>for himself.<\/p>\n\n\n\n

    Two Komot<\/em> came out by this Zivug<\/em>, as with Atik<\/em>, one for Guf de AA<\/em> itself, which was only in Behinat Nefesh Ruach<\/em> before, and could not receive from its Rosh<\/em>, since Bina<\/em> stands in Achoraim <\/em>to Abba<\/em>. Now, through the MAN<\/em> from AVI<\/em> that returned Panim be Panim<\/em>, Guf de AA<\/em> too received the GAR<\/em>. However, they are GAR de Behina Bet<\/em>, not from Behina Gimel<\/em>, as it has in the Rosh<\/em>, and a second Koma<\/em> came out to Rosh de AVI<\/em>, whose MAN<\/em> are theirs.<\/p>\n\n\n\n

    Here too it is considered that NHY de AA<\/em> clothed in Rosh de AVI<\/em>, meaning Behinot AHP<\/em> that Nukva de AA<\/em> took from the MAN<\/em> to complete the Eser Sefirot <\/em>during the Zivug<\/em> as with Atik<\/em> for AA<\/em>. When AVI<\/em>were born, meaning when their Masach <\/em>was recognized, they descended to Beria<\/em> too for the same reason mentioned in AA<\/em>. The Behinot NHY<\/em> and the Mochin <\/em>remained in Guf de AA<\/em> until they returned to Atzilut <\/em>through the Yenika<\/em> and clothed HGT de AA<\/em>, and then Behinot NHY<\/em> returned and received their Mochin<\/em>.<\/p>\n\n\n\n

    You should know that AA<\/em> cannot mate on the MAN de AVI<\/em> but only when it connects and becomes one Partzuf <\/em>with Atik<\/em>. This is because Nukva de AA<\/em> is only half of the bottom Keter de Nekudim<\/em>, which is only Behinat NHY<\/em>. In order to sort out the MAN de AVI<\/em> and mate on them, Keter<\/em> must be as complete as it was during the Nekudim<\/em>, when it clothed for Mochin <\/em>in AVI de Nekudim<\/em>.<\/p>\n\n\n\n

    Moreover, the Zivug<\/em> is primarily named after the Nukva de Atik<\/em> because the bottom of Keter<\/em> is cancelled and incorporates in one complete degree with the Elyon<\/em> when connecting with its Upper half. The Tachton<\/em>, on the other hand, does not even bear a name, as the Rav says (Part 6 item 6).<\/p>\n\n\n\n

    Accordingly, you will find that Atik<\/em> gives two kinds of Mochin <\/em>for AA<\/em>: the first is for Rosh de AA<\/em>, which are Eser Sefirot <\/em>on Komat Hochma<\/em>, clothed in NHY de Atik<\/em> that appeared because of this Zivug<\/em> in Rosh de Atik<\/em>. These NHY<\/em> descend to AA<\/em> together with the Mochin<\/em>, since they are unworthy of Atik<\/em>.<\/p>\n\n\n\n

    Atik<\/em> gives the second Mochin <\/em>for the Guf de AA<\/em>. This is because the Guf de AA<\/em> cannot receive Behinat GAR<\/em> from its own Rosh<\/em>, as they are Behinat Panim be Achor<\/em>. Only through raising the MAN de AVI<\/em> do Atik<\/em> and Arich<\/em> return to become one Partzuf<\/em>. HB de Rosh<\/em> also return Panim be Panim<\/em> and then descend are impart GAR<\/em> to Guf de AA<\/em>.<\/p>\n\n\n\n

    Since that Zivug<\/em> is also named after Atik<\/em>, even the Mochin de Guf<\/em> are imparted from the Zivug Atik<\/em>, though from a low Koma<\/em>, since it is from MAN de AVI<\/em>, which is but Behina Bet<\/em>. Yet, you must understand that the Mochin de Behina Bet <\/em>in Guf de AA<\/em> is also clothed in NHY de Atik<\/em>, meaning the AHP<\/em> by which Nukva de Atik<\/em> was completed during the Zivug<\/em> of this Koma de Behina Bet<\/em>.<\/p>\n\n\n\n

    Now we have explained the two Zivugim de Atik<\/em> for AA<\/em>, and the two Behinot NHY de Atik<\/em> that clothe AA<\/em>. NHY de Atik<\/em> from Komat Hochma <\/em>clothe Rosh de AA<\/em>, and NHY de Atik<\/em> from Komat Bina<\/em> clothe the Guf de AA<\/em>.<\/p>\n\n\n\n

    Now you can also see that after the Yenika <\/em>of AVI<\/em> from the two bottom thirds de Netzah <\/em>and Hod de Atik<\/em>, while still in Beria<\/em>, they thus acquire the strength to rise to Atzilut<\/em> and clothe HGT de AA<\/em>. Then they receive the NHY<\/em> with their Mochin<\/em> from the Behinat NHY de Atik<\/em>, clothed in HGT de AA<\/em>.<\/p>\n\n\n\n

    There are three Behinot NHY de Eser Sefirot de Rosh de Atik <\/em>that you find here: 1 \u2013 NHY de Eser Sefirot de Rosh Atik<\/em>, from its very creation, from Komat Keter<\/em>. 2 \u2013 NHY de Eser Sefirot de Rosh Atik<\/em>that emerged in it out of the Hitkalelut<\/em> of the MAN de AA<\/em>. These are NHY de Komat Hochma<\/em>, clothing the Mochin de Rosh de AA<\/em>. 3 \u2013 NHY de Eser Sefirot de Rosh Atik<\/em> that emerged in it out of the Hitkalelut <\/em>of MAN de AVI<\/em>. These are NHY de Komat Bina<\/em>, clothing Guf de AA<\/em> in its HGT<\/em>. AVI<\/em> from the Levushim<\/em> of the HGT de AA<\/em> receive Mochin de GAR<\/em> by these NHY de Atik<\/em>, clothed in HGT de AA<\/em>.<\/p>\n\n\n\n

    It is written, \u201csince they are the Upper three of  AA<\/em>, which are  Behinat Reisha <\/em>and require more  Ohr<\/em> than in the  Guf<\/em>, hence a complete  Sefira<\/em> of  Atik<\/em>.\u201d<\/strong> In other words, HGTNHY<\/em> that give the Mochin de Rosh<\/em> in Komat Hochma<\/em> by its return to Atzilut<\/em> and clothing the HGT de Atik<\/em>. Hence, it needs all three Sefirot de Atik<\/em>, made into the KHB<\/em> in it, while its primary He\u2019arah de AA<\/em> comes from them.<\/p>\n\n\n\n

    \u201cHowever, the lower seven of  Guf de AA<\/em> do not require as much  Ohr<\/em> as the  Rosh<\/em>, hence the last three  de Atik<\/em> will suffice to shine in them.\u201d <\/strong>This means, as we have said, that NHY de Atik<\/em>that shine in Guf de AA<\/em> are low He\u2019arah<\/em> from Komat Hochma de AA<\/em>, and are only from Komat Bina<\/em>. They too stand there primarily to shine He\u2019arat GAR<\/em> in AVI<\/em>.<\/p>\n\n\n\n

    It is written, \u201cthat too is because  HGT de AA<\/em> later became  Mochin <\/em>in the First Three  de Abba <\/em>and  Ima<\/em>. Hence, their  He\u2019ara h<\/em>is primarily in  HGT de AA<\/em> to shine for  Mochei<\/em> (pl. for  Mochin<\/em>) AVI<\/em>.\u201d<\/strong> It means that NHY de Atik<\/em>, which clothe Guf de AA<\/em>, give the Mochin de GAR<\/em> to AVI<\/em>.<\/p>\n\n\n\n

    43. Now you know the reason to what has become known and clarified, that all the  Behinot NHY<\/em> of any  Partzuf <\/em>from the  Partzufim<\/em>, always come as supplements, not as the core. This is why they are considered outside the  Guf<\/em>.<\/strong><\/p>\n\n\n\n

    The reason is that in the  Rosh <\/em>of the  Partzufim <\/em>of  Atzilut<\/em>, which is  AA<\/em>, where all the other  Partzufim <\/em>of  Atzilut <\/em>clothe and hold, its  NHY <\/em>have nothing to rely on in it, in  Atik Yomin<\/em>. This is because only the  ZAT de Atik<\/em>clothed the First seven de  AA<\/em>, and there is only  He\u2019arah in NHY de AA<\/em>, which stems from  Yesod de Atik<\/em> and expands in them. For that reason this whole issue continues in every  NHY <\/em>of all the other  Partzufim<\/em>.<\/strong><\/p>\n\n\n\n

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

    43. Its  NHY <\/em>have nothing to rely on in it, in  Atik Yomin<\/em>. This is because only the  ZAT de Atik<\/em> clothed the First seven  de AA<\/em>.<\/strong><\/p>\n\n\n\n

    This means the true NHY de Rosh Atik<\/em>, from its creation, which are at Komat Keter<\/em>. These NHY<\/em> do not clothe AA<\/em> at all, but only from its Behinat Guf<\/em>, which are from Komat Hochma<\/em>, found in HGT de Atik<\/em>, which are Behinat ZAT de Atik<\/em>.<\/p>\n\n\n\n

    Since it is so, AA<\/em> itself, being Behinat Keter de Nekudim<\/em>, lacks NHY de Kelim<\/em> and GAR de Orot<\/em>. This is so because its GAR<\/em> are from a lower degree, and since AA<\/em> is considered the general Keter de Atzilut<\/em>, and it lacks its GAR<\/em>, hence, all the degrees descending after it are found to be lacking NHY de Kelim<\/em>and GAR de Orot<\/em>. This is so because the GAR<\/em> of each of them is GAR<\/em> of its inferior degree, and its own GAR<\/em> are missing from it, as we have explained regarding AA<\/em>.<\/p>\n\n\n\n

    It is written, \u201call the  Behinot NHY<\/em> of any  Partzuf <\/em>from the  Partzufim<\/em>, always come as supplements, not as the core.\u201d<\/strong> This is because the Partzuf <\/em>does not acquire its own NHY<\/em> unless by joining and Hitkalelut <\/em>with the Elyon<\/em> to a single Partzuf<\/em>, as we have explained regarding AA<\/em> becoming one Partzuf <\/em>with Atik<\/em> by the MAN de AVI<\/em> that it received. This He\u2019arah<\/em> is considered an addition, not as the core of the Partzuf<\/em>, but rising and falling, as we will write below.<\/p>\n\n\n\n

    44. However, on another occasion, my teacher explained them to me more clearly, in the following manner: It is known, that every  Shok<\/em> consists of three  Prakin<\/em>, as mentioned in the Zohar (VaYechi). However,  Yesod<\/em>consists of but two  Prakin<\/em>, being the  Yesod<\/em> and the  Atara<\/em> in it.<\/strong><\/p>\n\n\n\n

    Thus, the two Upper  Prakin de NH de Atik<\/em> clothed the  HG de AA<\/em>,  Netzah <\/em>on the right, and  Hod<\/em> in  Gevura <\/em>on the left  Kav<\/em>;  Yesod<\/em> in  Tifferet de AA<\/em> and the two middle  Prakin de NH de Atik<\/em> in  NH de AA<\/em>. Also,  Ateret Yesod de Atik<\/em> in  Yesod de AA<\/em>, and  Malchut de Atik<\/em> in  Malchut de AA<\/em>, because a complete  Partzuf <\/em>of  Nukva<\/em> must be made of it.<\/strong><\/p>\n\n\n\n

    For that reason she took one complete measure. You find, that the two bottom  Prakin de NH de Atik<\/em> remained below the entire  NH de AA<\/em>, and remained uncovered.<\/strong><\/p>\n\n\n\n

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

    44. Every  Shok<\/em> consists of three  Point in the heart<\/em>… \u2026You find, that the two bottom  Prakin de NH de Atik<\/em> remained.<\/strong><\/p>\n\n\n\n

    The difference between Hitlabshut NHY de Elyon<\/em> to Mochin <\/em>in the Tachton <\/em>has already been explained. Hitlabshut NHY de Elyon<\/em> to Mochin <\/em>in the Tachton<\/em>, or in the progeny of the Tachton<\/em>, means NHY de Eser Sefirot de Rosh<\/em>. These are the same NHY<\/em> that completed the Rosh de Elyon<\/em> in Eser Sefirot <\/em>during their Hitkalelut <\/em>in the Zivug de Rosh de Elyon<\/em>. However, the Halbasha <\/em>of the Tachton <\/em>to the Elyon, meaning to HGT NHY de Guf Elyon<\/em>, is because the Tachton <\/em>is always on the same degree with the Guf de Elyon<\/em>.<\/p>\n\n\n\n

    Now you can see that the rumors brought here in the name of the Rav do not contradict each other whatsoever. He says above that NHY de Atik<\/em> only clothe in HGT de AA<\/em> and not at all in NHY<\/em>, but only He\u2019arah<\/em> emerges from Yesod de Atik<\/em> and expands in NHY<\/em>. This refers to the Behinat Hitlabshut NHY de Atik<\/em> to Mochin <\/em>in HGT de AA<\/em> for the Rosh de AVI<\/em> that clothe those HGT<\/em>.<\/p>\n\n\n\n

    He also says here that NHY de Atik<\/em> clothe also NHY de AA<\/em>, as in HGT de AA<\/em>, where the Upper thirds clothe in HGT de AA<\/em> and the middle thirds clothe in NHY de AA<\/em>. This relates to the Behinat Halbasha <\/em>of the Tachton <\/em>to the Elyon<\/em>, which certainly clothes up to the Sium<\/em> of the Elyon<\/em>, meaning through the end of Atzilut<\/em>, since all the Partzufim<\/em> of Atzilut <\/em>end equally. It turns out that even the NHY de Tachton <\/em>necessarily clothe some of the NHY de Elyon<\/em>.<\/p>\n\n\n\n

    However, we have said above that it speaks of Behinat Hitlabshut NHY de Elyon<\/em> as Mochin<\/em>. It is certain that NHY de Atik<\/em> are clothed only in HGT<\/em>, for the He\u2019arat Mochin de AVI<\/em>, which they clothe there.<\/p>\n\n\n\n

    Yet, NHY de Atik<\/em> are not at all related to NHY de AA<\/em>, where ZON<\/em> clothe, to clothe in them for He\u2019arat Mochin<\/em>. This is because the Mochin de ZON<\/em> come only by connecting AA<\/em> and AVI<\/em>, and have only He\u2019arah<\/em> from Behinat Atik<\/em>.<\/p>\n\n\n\n

    This is the precision that the Rav makes above, \u201cAtzmut NHY de Atik<\/em> in  HGT de AA<\/em>, as mentioned, and that too is because  HGT de AA<\/em> later became  Mochin <\/em>in the First Three  de Abba <\/em>and  Ima<\/em>. Hence, their  He\u2019arah <\/em>is primarily in  HGT de AA<\/em> to shine for  Mochei<\/em> (pl. for Mochin<\/em>)  AVI<\/em>. Afterwards  Ohr<\/em> came out alone from  Yesod de Atik<\/em> and expanded in  NHY de AA<\/em>.\u201d<\/strong><\/p>\n\n\n\n

    As we have explained in the previous item, this means that only AVI<\/em> rise to MAN<\/em> in Rosh de Atik<\/em>along with AA<\/em>, and thus take the Atzmut de NHY de Atik<\/em> with them, uncovered by their Hitkalelut <\/em>in that Zivug<\/em>. The Zivug de ZON<\/em>, however, is not done there, but only in AA<\/em> along with AVI<\/em>, as we shall explain below.<\/p>\n\n\n\n

    45. It is known that the  Raglaim <\/em>of  AA<\/em> end at the  Sof<\/em> of  Olam Atzilut<\/em>. Thus, these two bottom  Prakin de NH de Atik<\/em> in  Olam Beria<\/em> are uncovered, without  Levush<\/em>. They joined together and clothed in  Malchut de AA<\/em>, and there became two  Dadim<\/em> to her, on either side of her.<\/strong><\/p>\n\n\n\n

    This is the meaning of  Dadei Behema<\/em>, which are below the  Raglaim<\/em>, from which the  Melachim <\/em>that descended in  Beria<\/em> sucked before their place was corrected in  AA<\/em>,  AVI<\/em>, and  ZON<\/em>. Even after they were born, each and every Partzuf<\/em>first descended there and sucked from them, and then rose to their place.<\/strong><\/p>\n\n\n\n

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

    45. Thus, these three bottom  Prakin de NH de Atik<\/em> in  Olam Beria<\/em>.<\/strong><\/p>\n\n\n\n

    These words are seemingly perplexing. What caused the matter of the division of NHY de Atik<\/em> into three thirds in this manner, until Olam Atzilut <\/em>was not enough for them, and the two bottom thirds had to depart to Olam Beria<\/em>? Also, why were all three thirds not clothed in HGT NHY de AA<\/em>, and how are the Upper thirds of HGT de AA<\/em> and the middle thirds of NHY de AA<\/em> related?<\/p>\n\n\n\n

    These things are indeed deeper than the sea, and we shall explain them here. Know, that the origin of the division of the thirds in this manner extends from NHY de AK<\/em>. It has been explained above (Part 6, Histaklut Pnimit<\/em> items 14, 26) that because of Tzimtzum Bet de AK<\/em>, where the two Heyin<\/em>, the First and the second, joined together, the point of Tzimtzum <\/em>in the place of Olam ha Zeh <\/em>in Behinat Malchut de Eser Sefirot de NHY de AK<\/em>, rose to the place of Sefirat Bina de Eser Sefirot de NHY de AK<\/em>.<\/p>\n\n\n\n

    Thus, the three Sefirot Bina<\/em> and ZON de Eser Sefirot de NHY de AK<\/em> remained below the Sium<\/em> of the Kav de Ein Sof<\/em>, meaning below the point of Tzimtzum<\/em>. They became a place for the three Olamot<\/em>: Beria<\/em>, Yetzira<\/em>, Assiya<\/em>, in the above-mentioned two places.<\/p>\n\n\n\n

    Even afterwards, when the Ohr<\/em> that fissured the Parsa<\/em> descended and clothed NHY de AK<\/em>, the new Gevul<\/em> did not change because of that. It is so, although ZAT de Nekudim <\/em>that departed from He\u2019arat NHY de AK<\/em> along with AVI de Nekudim<\/em>, crossed the new Gevul<\/em> and wanted to expand their dominion below the Gevul<\/em>, meaning in the three Olamot BYA<\/em>. Hence, they broke and remained in BYA<\/em>, meaning the place of their dominion.<\/p>\n\n\n\n

    NHY de AK<\/em>, whose ZON<\/em> departed and became BYA<\/em>, and their Keter<\/em> and Hochma<\/em> remained in Atzilut<\/em>. These Bina<\/em> and ZON<\/em> are merely regarded as the two bottom thirds of these Eser Sefirot de NHY<\/em>, as this is how the AHP<\/em> that came out of all the degrees is considered.<\/p>\n\n\n\n

    You will find that the Rav referred to the AHP de Keter<\/em> that came out of Keter<\/em> as Five Bottom Sefirot de Keter BON<\/em>, which are only TNHYM<\/em>. Also, the principal part of Sefirat Tifferet<\/em>, meaning its Upper third, is considered the Upper half de Keter<\/em>, and only the two bottom thirds of Tifferet <\/em>belong to the AHP<\/em>.<\/p>\n\n\n\n

    Thus, six Sefirot <\/em>of the degree, KHB HGT<\/em>, belong to the Upper half de Keter<\/em>, which is only Galgalta ve Eynaim<\/em>, and four Sefirot <\/em>of the degree, NHYM<\/em>, belong to the bottom half of the degree. The reason for it has already been explained in Part 7, and there is nothing more to add here.<\/p>\n\n\n\n

    Hence, it is considered that the six Upper Sefirot <\/em>of the Eser Sefirot de NHY de AK<\/em> remained in Atzilut<\/em>, and only four Sefirot<\/em>, NHYM<\/em> of these Eser Sefirot <\/em>came out and were made into BYA<\/em>, meaning from their Chazeh <\/em>downward. Similarly, Eser Sefirot de NHY de AK<\/em> are divided into three thirds, KHB<\/em>, HGT<\/em>, NHYM<\/em>. The two Upper thirds, KHB HGT<\/em>, remained in Atzilut<\/em>, and only the bottom thirds, which are NHYM<\/em>, became BYA<\/em>.<\/p>\n\n\n\n

    It is known that there is no absence in the spiritual, and the matter of the second Tzimtzum <\/em>that was made in NHY de AK<\/em> are regarded as merely additions to them. Thus, no change was made in the first NHY de AK<\/em>, who now end at the Nekuda de Olam ha Zeh <\/em>too, as it is written, \u201cAnd His feet shall stand upon the mount of Olives.\u201d<\/p>\n\n\n\n

    It is known that Partzuf Atik de Atzilut <\/em>is between AK<\/em> and the Partzufim<\/em> of Atzilut<\/em>, where Atzmut Malchut de AK<\/em> operates, which is Behinat Hey Tata’a <\/em>before the Tzimtzum<\/em>, meaning Malchut <\/em>concealed in RADLA<\/em>. Her Atzmut <\/em>does not manifest in all the Partzufim<\/em> of Atzilut<\/em> at all, since she is Midat ha Din<\/em>, without the association of Midat ha Rachamim<\/em>, which is the First Hey<\/em>. Hence, it too ends at the Nekudat Olam ha Zeh<\/em>, as the first NHY de AK<\/em> prior to Tzimtzum Bet<\/em>, which is the association of Midat ha Rachamim<\/em>with Din<\/em>.<\/p>\n\n\n\n

    It turns out that NHY de Atik<\/em> are divided into three thirds, as we have explained above regarding the Eser Sefirot de NHY de AK<\/em>. The two Upper thirds de NHY<\/em>, KHB HGT<\/em>, stand in Atzilut <\/em>and end equally with all the Partzufim<\/em> of Atzilut<\/em>, meaning on the new Gevul de Tzimtzum Bet<\/em>. The bottom thirds, which are NHYM<\/em>, are already below the Sium<\/em> of Atzilut<\/em>, expanding in BYA<\/em> down to the Nekuda de Olam ha Zeh<\/em>, as the first NHY de AK<\/em>.<\/p>\n\n\n\n

    These two Upper thirds of NHY<\/em>, which are Behinot KHB HGT <\/em>that remained in Atzilut<\/em>, are so only with regard to the Kelim<\/em>. However, with regard to the Ohr<\/em> in them, they are but HGT NHY<\/em>, as it is known that HGT NHY de Orot<\/em> clothe KHB HGT de Kelim<\/em>.<\/p>\n\n\n\n

    It is written, \u201cthe two Upper  Prakin de NH de Atik<\/em> clothed the  HG de AA<\/em>,  Netzah <\/em>on the right, and  Hod <\/em>in  Gevura <\/em>on the left  Kav<\/em>;  Yesod <\/em>in  Tifferet de AA<\/em>.\u201d <\/strong>It means that the Upper thirds of NHY de Atik<\/em> are KHB de Kelim<\/em> and HGT de Orot<\/em>, hence their place is also in HGT de AA<\/em>.<\/p>\n\n\n\n

    \u201c\u2026and the two middle  Prakin de NH de Atik<\/em> in  NH de AA<\/em>. Also,  Ateret Yesod de Atik<\/em> in Yesod de AA<\/em>, and  Malchut de Atik<\/em> in  Malchut de AA<\/em>.<\/strong>\u201d This means that the middle Prakin de NHY de Atik<\/em> are HGT de Kelim<\/em> and NHY de Orot<\/em>, hence they clothe NHYM de AA<\/em>. When he says that Malchut de Atik<\/em> clothes Malchut de AA<\/em>, it is not the actual Malchut de Atik<\/em>, but only Behinat He\u2019arah<\/em>from its Malchut<\/em>, since Malchut de Atik<\/em> is concealed in RADLA<\/em> and does not manifest (item 23).<\/p>\n\n\n\n

    It is written, \u201cThese two bottom  Prakin de NH de Atik<\/em> in  Olam Beria<\/em> are uncovered, without Levush<\/em>.\u201d<\/strong> This means that the bottom thirds de NHY de Atik<\/em> expand equally with the Raglaim <\/em>of AK<\/em> in BYA<\/em>. However, they are regarded as lacking Yesod<\/em> and Malchut<\/em>.<\/p>\n\n\n\n

    This is so because there is only Tikun Kavim<\/em> in the form of the association of Midat ha Rachamim <\/em>with Din<\/em>, extending from Tzimtzum Bet<\/em>. Since this Hitpashtut <\/em>is from Behinat Tzimtzum Aleph<\/em>, hence, there is no Tikun<\/em> of the middle Kav<\/em> there, and thus it is only considered as being in two Kavim<\/em>, right and left, without sweetening. Thus, there is only the Behinat<\/em> two bottom thirds de Netzah <\/em>and Hod<\/em>there, without Yesod<\/em> and Malchut<\/em>, but Malchut <\/em>is contained in Hod<\/em>.<\/p>\n\n\n\n

    Dadei Behema<\/em><\/strong>, which are below the  Raglaim<\/em>, from which the  Melachim <\/em>that descended in Beria<\/em>.<\/strong><\/p>\n\n\n\n

    It has already been explained (Ohr Pnimi <\/em>item 42) how the birth of a Partzuf <\/em>makes it fall to the Separated BYA<\/em>. This is because the Masach <\/em>upon which the Zivug Elyon<\/em> for the Koma<\/em> of the Partzuf <\/em>comes from the Behinat Guf<\/em> of the Nekudim <\/em>that illuminated in BYA<\/em>. Hence, this force that the Reshimot <\/em>that the Masach <\/em>consists of remains to shine in BYA<\/em>.<\/p>\n\n\n\n

    However, when the Masach <\/em>is purified from all the Aviut de Guf<\/em> that was in it, this mixture of He\u2019arat BYA<\/em> was not apparent in it either, meaning as long as it was contained in the Zivug de Rosh<\/em>.<\/p>\n\n\n\n

    Yet, after the Aviut<\/em> of the Guf<\/em> in the Masach <\/em>was recognized, the force of He\u2019arat BYA<\/em> that was in it immediately appeared, and it was separated from the Rosh<\/em> and descended to its place in BYA<\/em>. Thus, its birth, meaning the recognition of the Aviut de Guf<\/em> in the Masach<\/em>, separates it from the Behinat Elyon<\/em> and brings it to its place, making it fall to BYA<\/em>.<\/p>\n\n\n\n

    This is the conduct in all the Partzufim de Atzilut<\/em>, since they all came out of the Masach de Guf Nekudim <\/em>that illuminated in BYA<\/em>, except Partzuf Atik<\/em>, which was truly corrected to be able to expand to BYA<\/em>, as it clothes the Atzmut Malchut de AK<\/em> prior to Tzimtzum Bet<\/em>.<\/p>\n\n\n\n

    The principal Tikun<\/em>, sufficient to raise them to Atzilut <\/em>once more, is the separation of the force of He\u2019arat BYA<\/em> from them, and the attainment of the strong force of Sium<\/em> of Tzimtzum Bet<\/em>, being Behinat Malchut de AA<\/em> that contains all the force of Sium<\/em> of Atzilut<\/em>. This is the meaning of Dadei Behema<\/em>, which are the Behinat<\/em> two bottom thirds de Netzah Hod de Atik<\/em> found in BYA<\/em>.<\/p>\n\n\n\n

    They joined and connected and were corrected in a single association with Malchut de AA<\/em>. By joining both of them, they became corrected Dadei Behema <\/em>to bestow the strong force of Tzimtzum Bet<\/em> in Malchut de AA<\/em>.<\/p>\n\n\n\n

    It is written, \u201cThese two bottom  Prakin de NH de Atik<\/em> in  Olam Beria<\/em> are uncovered, without Levush<\/em>. They joined together and clothed in  Malchut de AA<\/em>.\u201d<\/strong> This is so because then they can suck the Shefa de Atzilut <\/em>although they stand in BYA<\/em>, as they receive He\u2019arat Malchut de AA<\/em> through the two bottom thirds de NH de Atik<\/em> that are in the same Olam<\/em> as theirs. Finally, they receive the Behinat Sium de Atzilut <\/em>and rise to their place in Atzilut<\/em>.<\/p>\n\n\n\n

    They are called Dadei Behema <\/em>because Malchut <\/em>is called this when she is without the sweetening from Midat ha Rachamim<\/em>. Their opposite is Dadei Adam<\/em>, indicating that Malchut <\/em>is sweetened in Midat ha Rachamim<\/em>. This is the meaning of standing in Komat Bina<\/em>, which is the Shoresh <\/em>of Rachamim<\/em>. For that reason they are connected in the place of the heart, which is Bina<\/em>, and not below in the Raglaim<\/em>, where there is gripping for the Klipot<\/em>, as it is written, \u201cHer feet go down to death.\u201d Hence, it is the place of Erva<\/em>, meaning there is gripping to the exteriors. This is also the meaning of Behema<\/em> being BON<\/em> in Gimatria<\/em>.<\/p>\n\n\n\n

    46. Thus we have explained how  ZA<\/em> receives his  Mochin<\/em>, which is the  Ohr<\/em>of his true inner  Atzmut<\/em>. When he is in  Gadlut<\/em>, they come to him clothed inside the  Achoraim de NHY de Ima<\/em> and  NHY de Abba<\/em>. All the  Partzufim<\/em>are like that too, because the  NHY<\/em> of the  Elyon<\/em>, their  Hitzoniut<\/em>, becomes a Levush <\/em>to the  Mochin <\/em>of the  Partzuf <\/em>below it and everything enters and expands in  Rosh<\/em> and  Guf<\/em> to that lower  Partzuf<\/em>.<\/strong><\/p>\n\n\n\n

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

    46. All the  Partzufim<\/em> are like that too, because the  NHY<\/em> of the Elyon, their  Hitzoniut<\/em>, becomes a  Levush<\/em> to the  Mochin<\/em> of the  Parzuf<\/em> below it, and everything enters and expands in  Rosh<\/em> and  Guf<\/em> to that lower  Parzuf<\/em>:<\/strong><\/p>\n\n\n\n

    It is has already been thoroughly explained (Ohr Pnimi <\/em>item 42) that the matter of NHY de Elyon<\/em>which clothe in the Tachton,<\/em> they are NHY de Eser Sefirot de Rosh,<\/em> that come out in Rosh de Elyon<\/em> in the power of the Tachton\u2019s Hitkalelut<\/em> in Zivug de Rosh de Elyon, <\/em>that those additional NHY <\/em>are not at all NHY de Eser Sefirot de Elyon<\/em> for they are below its Koma.<\/em> For example, the NHY<\/em> de Rosh<\/em> de Atik<\/em>, they are NHY de Komat Keter<\/em>, but the NHY <\/em>that were added to Atik<\/em> due to Hitkalelut AA<\/em> in Behinat MAN there, those are NHY de Komat Hochma. <\/em>This is why Rav precisely writes : <\/em>\u201ctheir Hitzoniut,<\/em>becomes a Levush<\/em> of the Mochin<\/em> of the Partzuf<\/em> below it\u201d, because the Koma de Behina Gimel<\/em> is called Hitzoniut<\/em> to the Koma de Behina Dalet,<\/em> and AA<\/em> took only the NHY de Behina Gimel,<\/em> thus he had taken only the Hitzoniut de NHY de Atik<\/em>. Similarly, all the Partzufim,<\/em> are not actually taking NHY de Elyon,<\/em>but NHY <\/em>de Komat<\/em> the Tachton<\/em> while it is included in the Elyon,<\/em> which is always one degree lower than de Elyon<\/em> and thus is called Hitzoniut de Elyon<\/em>, or Achoraim de NHY de Elyon<\/em>, And Remember this.<\/p>\n\n\n\n

    Here are those NHY de Elyon<\/em> becomes Levush<\/em> to the Mochin de Tachton<\/em> and go down with it as it goes out from Rosh de Elyon<\/em> to its place. Because the essence of Koma\u2019s light<\/em> clothe those NHY, and NHY are <\/em>clothed with the Mochin in Kelim<\/em> of the Tachton<\/em> in such a way that those NHY<\/em> they are a means between the Orot de Tachton<\/em> and the Kelim de Tachton<\/em>.<\/p>\n\n\n\n

    Also know that those NHY <\/em>contains complete Eser Sefirot Rosh<\/em> and Guf<\/em> like there are to the Mochin<\/em>which receive inside them, Because Netzah<\/em> and Hod<\/em> are the KelimdeGAR<\/em>and in them Clothe HBD <\/em>of the Mochin<\/em>. And Yesod<\/em> is the Kli<\/em> to all the ZAT<\/em> of the Mochin<\/em> which are HGTNHYM<\/em>, like it is written in front of us.<\/p>\n\n\n\n

    47. There is no  Mochin <\/em>that is less than three  Behinot HB<\/em> and  Daat<\/em>. Hochma <\/em>is the  Hesed<\/em> line,  Bina<\/em> is the  Gevura <\/em>line and  Daat<\/em> is divided into two: half  Hesed<\/em> and half  Gevura<\/em>. This is in order to determine between them, as it is written, \u201cfor the Lord is a God of knowledge,\u201d two  Daats<\/em> (pl. for  Daat<\/em>). Also,  Hesed<\/em> is considered five  Hassadim<\/em> and  Gevura<\/em>, five Gevurot<\/em>, as mentioned in  Idrat Nasso<\/em> (in the Zohar).<\/strong><\/p>\n\n\n\n

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

    47. <\/strong>There is no  Mochin <\/em>that is less than three  Behinot HB<\/em> and  Daat<\/em>.  Hochma <\/em>is the  Hesed<\/em>line,  Bina<\/em> is the  Gevura <\/em>line and  Daat<\/em> is divided into two: half  Hesed<\/em> and half  Gevura:<\/em><\/strong><\/p>\n\n\n\n

    Since those things are the keys for all the Mochin de Atzilut, <\/em>it is fitting that we Shall speak at length about them. It has already been explained above that all the heads that came out in the beginning, in Atzilut\u2019s Tikun, <\/em>even in their Zivug de Gadlut, <\/em>were as Panim be Achor. S<\/em>ince Bina de Rosh<\/em> doesn\u2019t change her nature because of the Gadlut <\/em>and always stands in Achoraim <\/em>to Abba <\/em>(Ohr Pnimi <\/em>item 31), it follows that Bina de Rosh <\/em>is stopping ZON de Rosh <\/em>from spreading from within her to the outside. Because ZON <\/em>only reveals outside of Bina <\/em>in He’arat Hochma <\/em>as in ZON de Ohr Yashar, <\/em>which have already become known, and since Bina <\/em>is in Achoraim <\/em>to Abba <\/em>and doesn\u2019t contain anything but Ohr de Hassadim, ZON <\/em>are included within her and does not reveal outside. Now you can understand why the Heads de Atzilut <\/em>are known as GAR, <\/em>because they have nothing but KHB, <\/em>and ZON <\/em>are missing within them due to Bina <\/em>standing in Achoraim<\/em> to Abba <\/em>and does not return her Panim <\/em>back to Abba<\/em>, apart from raising MAN.<\/em><\/p>\n\n\n\n

    Now you can understand the origin of Moach Ha Daat, <\/em>because by the raising of MAN, Bina <\/em>is awakened and comes back Panim be Panim<\/em> with Abba <\/em>and they bring out Komat Eser Sefirot <\/em>on the Man. And then ZON<\/em> are born and reveal in Rosh de Elyon<\/em> itself, where they were missing until now because of Achoraim de Bina<\/em>. And now that Bina <\/em>came back Panim be Panim, <\/em>now ZON de Rosh<\/em>reveal out of them in He’arat Hochma <\/em>as they are worthy. And this new ZON <\/em>that revealed in Rosh <\/em>are called Daat,<\/em> since they are really only Rosh\u2019s ZAT, <\/em>which were now added by the raising of the MAN.<\/em><\/p>\n\n\n\n

    And even though they are only ZON, <\/em>still they have complete Eser Sefirot GAR and ZAT,<\/em> because they have He’arat Hochma <\/em>within them. Therefore, it is then distinct, that HGT <\/em>becomes HBD <\/em>and NH within them became ZON. <\/em>Although in their origin they have nothing but Hey Hassadim <\/em>for ZA <\/em>within Daat, <\/em>which are HGT NH de Hassadim <\/em>and Hey Gevurot <\/em>for Nukva <\/em>within Daat, <\/em>which are HGT NH de Gevurot<\/em>. But the Bet Hassadim de Hesed <\/em>and Gevura a<\/em>nd the upper third within Tifferet<\/em> returns to be HBD <\/em>by the power of He’arat Hochma <\/em>within them. And so does the Bet <\/em>and third Gevurot, <\/em>which are Hesed <\/em>and Gevura a<\/em>nd the upper third within Tifferet, <\/em>from the Nukva, <\/em>also became HBD <\/em>by the power of He’arat Hochma. <\/em>But now they are connected together and are considered one.<\/p>\n\n\n\n

    It has already been explained above, in the previous item, that NHY de Elyon<\/em>, which are the clothing of the Mochin, <\/em>are also divided to Eser Sefirot, <\/em>That is, they are divided to there thirds, on the three Kavim<\/em>: Netzah<\/em>, Hod<\/em>, Yesod<\/em>. That the right Kav <\/em>which is Netzah <\/em>is divided to three thirds: Hochma Hesed, Netzah<\/em>. So does the left Kav <\/em>which is Hod <\/em>is divided to three thirds: Bina, Gevura, Hod. <\/em>And so does the middle Kav <\/em>which is Yesod <\/em>is divided into three thirds: Daat, Tifferet<\/em>, Yesod and Malchut.<\/em><\/p>\n\n\n\n

    It is written: \u201cHochma <\/em>is the Hesed<\/em> line, Bina<\/em> is the Gevura <\/em>line and Daat<\/em> is divided into two: half Hesed<\/em> and half Gevura\u201d<\/em>.<\/p>\n\n\n\n

    It has already been explained above in the previous item, that Netzah <\/em>and Hod<\/em> are Kelim <\/em>de GAR <\/em>of the Daat <\/em>and Yesod <\/em>is the Kli de ZAT <\/em>of the Daat, <\/em>and a<\/em>ccordingly , <\/em>the same two and a half upper Hassadim <\/em>with the two and a half upper Gevurot, <\/em>which are HGT<\/em> down to the Chazeh, returned to become HBD. <\/em>Now Hochma <\/em>has clothed in the right line which are the three thirds within Netzah, <\/em>and has divided there into Hochma, Hesed, Netzah;<\/em> and they are all as Hochma. <\/em>And Bina <\/em>has clothed in the left line, which are three thirds within Hod, <\/em>and has divided there into Bina, Gevura, Hod, <\/em>and they are all as Bina. Daat de Elyon <\/em>within GAR de Daat, <\/em>which is called the hidden Daat, <\/em>has clothed in upper third de Tifferet. <\/em>Now it is clear that GAR de Daat <\/em>are HGT, <\/em>which returned to become HBD. <\/em>And ZON <\/em>in Daat, <\/em>which are the two and two thirds of Hassadim, <\/em>and two and two thirds of Gevurot, <\/em>which are two lower thirds of Tifferet, <\/em>and NH, which were left in the Hassadim <\/em>and Gevurot, <\/em>double themselves and becomes complete Hey Hassadim <\/em>and complete Hey Gevurot. Hey Hassadim <\/em>are ZA <\/em>in Daat de ZAT <\/em>and Hey Gevurot <\/em>are Nukva in that Daat, <\/em>and both of them are clothed in the three thirds within the middle line of Kli de Yesod <\/em>which are Daat, Tifferet<\/em>, Yesod,<\/em> and they are all only as Daat<\/em>.<\/p>\n\n\n\n

    48. There is no  Mochin <\/em>that is less than three  Behinot HB<\/em> and  Daat<\/em>. Hochma <\/em>is the  Hesed<\/em> line,  Bina<\/em> is the  Gevura <\/em>line and  Daat<\/em> is divided into two: half  Hesed<\/em> and half  Gevura<\/em>. This is in order to determine between them, as it is written, \u201cfor the Lord is a God of knowledge,\u201d two  Daats<\/em> (pl. for  Daat<\/em>). Also,  Hesed<\/em> is considered five  Hassadim<\/em> and  Gevura<\/em>, five Gevurot<\/em>, as mentioned in  Idrat Nasso<\/em> (in the Zohar).<\/strong><\/p>\n\n\n\n

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

    48.  AK <\/em>contains.<\/strong><\/p>\n\n\n\n

    Orot<\/em> stem from it, which are its branches.<\/p>\n\n\n\n

    49. There were two  Daats<\/em> in  Zeir Anpin<\/em>, one from  Mochin <\/em>that were extended to him from  Abba<\/em> and one from  Mochin<\/em>that were extended to him from  NHY de Ima<\/em>. Each of them consists of five  Hassadim <\/em>and five Gevurot<\/em>.<\/strong><\/p>\n\n\n\n

    50. The reason for it is that after all he also receives  Mochin de AA<\/em> by Hitlabshut NHY de Atik<\/em> in itself.  Atik<\/em> does not have two separate Partzufim<\/em>,  Dechura <\/em>and  Nukva<\/em>. Rather, they are both one  Partzuf<\/em>.<\/strong><\/p>\n\n\n\n

    Hence, there were two  Partzufim<\/em> there in  ZA de AVI<\/em>. Two  Behinot Mochin <\/em>entered: one in  NHY de Abba<\/em> and one in  NHY de Ima<\/em>. However, in this  Atik Dechura <\/em>and his  Nukva<\/em>, they all form one  Partzuf<\/em>.<\/strong><\/p>\n\n\n\n

    For that reason there are only three separate  Mochin <\/em>in  AA<\/em>. This is also why he has only one  Daat<\/em> with five  Hassadim<\/em>from the  Dechura <\/em>side, the MA<\/em> in him, and five  Gevurot<\/em> from the  Nukva<\/em> side, the name  BON<\/em> in him, since all is one  Behinat HaVaYaH<\/em>.<\/strong><\/p>\n\n\n\n

    51. Remember and do not forget that rule that always, in all the  Partzufim<\/em>of  Atzilut<\/em>, all the  Hassadim <\/em>extend from the name New  MA<\/em> that comes to correct the  Atzilut<\/em>, and all the  Gevurot<\/em> from the name  BON<\/em> of the sorts of the  Melachim<\/em>. This is also the meaning of the  Zivug<\/em> to sweeten the  Nukva Gevurot<\/em> named  BON<\/em> that are now being sorted anew in every single  Zivug<\/em>as  MAN<\/em> by the  Hassadim <\/em>from which the new  MA<\/em> extends.<\/strong><\/p>\n\n\n\n

    52. Also, it has already been explained there that what  Atik<\/em> sorted in the first time was to correct the  Atzmut <\/em>of  Partzuf AA<\/em> in the beginning of its correction and placed them in  AA<\/em> as  Mochin<\/em>.<\/strong><\/p>\n\n\n\n

    Partzuf AA Zachar <\/em>and  Nukva<\/em> was made of these  HG<\/em> that  Atik<\/em> placed in  AA<\/em>in the first time. They remain there permanently and when  AA<\/em> also returns to sort for  AVI<\/em>, to correct them for the first time, the  Zivug<\/em> of  Atik Zachar <\/em>and  Nukva<\/em> must precede it. After that they return to extend new  Mochin <\/em>to  AA<\/em> and  Nukva<\/em> so that they can sort the parts of  AVI<\/em>.<\/strong><\/p>\n\n\n\n

    Afterwards the new  HG<\/em> come to them, the  Hassadim <\/em>from the name  MA<\/em>and the  Gevurot<\/em> from the name  BON<\/em>. Then the parts of  AVI<\/em> are erected there inside the  AA<\/em>, as mentioned there.<\/strong><\/p>\n\n\n\n

    Thus, there are two kinds of  Hassadim <\/em>and  Gevurot<\/em>: one, this is the first, to correct the  Partzuf<\/em>; two, the new ones, which extend in every single Zivug<\/em> and every single time. These do not stay there permanently; they are only erected and the form of the fetus is made of them, and it is born there.<\/strong><\/p>\n\n\n\n

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

    52. The  Se’arot<\/em> of its  Rosh<\/em> are opposite the braches of  AB<\/em>, and the  Se\u2019arot<\/em><\/strong><\/p>\n\n\n\n

    Orot<\/em> stem from it, which are its branches.<\/p>\n\n\n\n

    53. *I have notified you before that there is  Behinat Atik<\/em> and  Nukva<\/em>,  AA<\/em>and  Nukva<\/em>, and  AVI<\/em> and  ZON<\/em>. However, there is a difference regarding the above-mentioned  Nekevot<\/em>. The  Nekeva<\/em> is  Dinim<\/em>, and is from the sorts of the  Melachim<\/em>. How then can the name  Nekeva <\/em>be right there in  Atik<\/em> and AA<\/em>, which are totally  Rachamim<\/em>, as we\u2019  ve<\/em> mentioned in the two Idrot (Zohar)?<\/strong><\/p>\n\n\n\n

    Moreover, the existence of  Zachar <\/em>and  Nekeva<\/em> indicates diminution and separation. There is no greater unity as when the  Zachar <\/em>is alone.<\/strong><\/p>\n\n\n\n

    We have found in many place places in the Zohar and in Idra Raba (a Parasha in the Zohar): \u201cIn that image of  Adam<\/em> there exists a rule of Dechura <\/em>and  Nukva<\/em>, which is not so in  Atik<\/em>. We also find in many places that  Behinot Zachar<\/em>and  Nekeva <\/em>did not begin but from  AVI<\/em> downward.<\/strong><\/p>\n\n\n\n

    It is thus mentioned in the Idra Zuta (a parasha in the Zohar): \u201cThat Hochma <\/em>expanded, and you find  Dechura <\/em>and  Nukva<\/em>.\u201d  Hochma <\/em>is the father,  Bina<\/em>, the mother, and because of it there is  Zachar <\/em>and  Nukva<\/em>.<\/strong><\/p>\n\n\n\n

    Thus, why do we say that there is  Behinat Nukva<\/em> even in  Atik<\/em> and  AA<\/em>? We find the opposite of that in many places, especially in Parashat Bereshit (in the Zohar): \u201cThe reason of all reasons said that called, \u2018See now that I, even I, am He, and there is no god with Me\u2019.<\/strong><\/p>\n\n\n\n

    There is one that merges, such as  Dechura <\/em>and  Nukva<\/em>, and he said about him: \u2018I called him one, but he is one, not counted and not merged. Because of that he said \u2018there is no god with Me,\u2019 which is  Behinat Nukva<\/em>, called Elohim, which is  Din<\/em>.\u201d<\/strong><\/p>\n\n\n\n

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

    53.  AK <\/em>contains.<\/strong><\/p>\n\n\n\n

    Orot<\/em> stem from it, which are its branches.<\/p>\n\n\n\n

    54. In order to reconcile these texts, you should know that in all the  Eser Sefirot <\/em>there are certainly  Zachar <\/em>and  Nukva<\/em>, but there is a dispute in how they are present. The explanation of the matter is that most of the death is in  ZON <\/em>since the seven  Melachim <\/em>that died were in them.<\/strong><\/p>\n\n\n\n

    Hence there is  Zachar <\/em>and  Nukva<\/em> in separate  Partzufim<\/em> from one another. The reason you sometimes find them joined is only when they are  Achor be Achor<\/em>. This is because at that time their  Achoraim <\/em>are attached together, one wall serves both, and a separation of the  Achor<\/em> is required to separate them.<\/strong><\/p>\n\n\n\n

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

    54. The Se’arot<\/em> of its Rosh<\/em> are opposite the braches of AB<\/em>, and the Se\u2019arot <\/em>Orot<\/em> stem from it, which are its branches.<\/p>\n\n\n\n

    55. However, in  AVI <\/em>there was annulment and not actual death as it was in  ZON<\/em>. Hence there were separate  Behinot Zachar <\/em>and  Nekeva <\/em>in them too, meaning regarded as two  Partzufim<\/em>, as in  ZON<\/em>.<\/strong><\/p>\n\n\n\n

    Yet, there is a great cohesion added there, which is that they are always attached together  Panim be Panim<\/em> in one wall that serves both. There is no separation between them whatsoever as in  ZON<\/em>, which connect when they are  Achor be Achor <\/em>and separate when they are  Panim be Panim<\/em>.<\/strong><\/p>\n\n\n\n

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

    55. The Se’arot<\/em> of its Rosh<\/em> are opposite the braches of AB<\/em>, and the Se\u2019arot<\/em>Orot<\/em> stem from it, which are its branches.<\/p>\n\n\n\n

    56. This is the reason that they said in many places in the Zohar that  AVI<\/em>never stops the joint connection, they emerge as one and remain as one; one is not separated from the other. Hence their  Zivug<\/em> is perpetual and unending.<\/strong><\/p>\n\n\n\n

    57. However, in  AA<\/em>, which is considered the  Keter<\/em> of the  Nekudot<\/em>, even the cancellation did not occur although it is from the last five of  Keter de BON<\/em>.<\/strong><\/p>\n\n\n\n

    It is known that there was some annulment in the  NHY<\/em> of  Keter de Nekudim <\/em>when they descended to become  Mochin <\/em>for  AVI<\/em>. Hence there was also  Behinot ZON<\/em> in it, but a correction and additional connection was added to them, being that both were one  Partzuf<\/em>, the  Zachar <\/em>and  Nekeva <\/em>in it. Thus, the  Behinat<\/em> name  MA<\/em> in it is placed in each right side and the Behinat<\/em> name  BON<\/em> in it was on the left side in it, and both were cleaved together as one  Partzuf<\/em>.<\/strong><\/p>\n\n\n\n

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

    57. The Se’arot<\/em> of its Rosh<\/em> are opposite the braches of AB<\/em>, and the Se\u2019arot <\/em>Orot<\/em>stem from it, which are its branches.<\/p>\n\n\n\n

    58. This is the meaning of what is written in the Zohar that  Keter<\/em> is a single  Zachar <\/em>without a  Nukva<\/em>, meaning without a separate  Nukva<\/em>. When we say that there are  Zachar <\/em>and  Nukva<\/em> it is because these two  Behinot MA<\/em> and  BON<\/em> are in it, on its right and on its left. They are  Behinot Zachar <\/em>and  Nekeva <\/em>in every place, but not that it has separate  ZON<\/em> in two Partzufim<\/em>; examine that deeply.<\/strong><\/p>\n\n\n\n

    Now you can see how  AVI<\/em> clothe  AA<\/em> on its right and on its left. It is so because this is how it is in  AA<\/em> itself; the right side in it is  MA Dechura <\/em>and the left side is  BON Nukva<\/em>.<\/strong><\/p>\n\n\n\n

    59. In  Atik Yomin<\/em>, which is considered the First  Hey<\/em> of the  Keter<\/em> of Nekudim<\/em>, there was never any cancellation. Hence,  Behinot Zachar <\/em>and Nekeva <\/em>in it, namely  MA<\/em> and  BON<\/em>, become completely mixed and they are entirely mingled in one another on the right, in itself, and on its left, and they are not like  AA<\/em>.<\/strong><\/p>\n\n\n\n

    This is the meaning of what is written in the Zohar (Idra Raba), \u201cthere is no left in that blocked  Atik<\/em>,<\/em> it is all right.\u201d The thing is that in  AA<\/em> the Zachar <\/em>is on the right and the  Nekeva <\/em>on the left. Yet, in  Atik Yomin<\/em>, its right side consists of  MA<\/em> and  BON<\/em>, and also on the left side.<\/strong><\/p>\n\n\n\n

    Hence they are equal and there is no difference between its right and its left. However, the  Behinot Nekeva<\/em> and  Zachar <\/em>in it are in a different form, meaning they are two  Behinot<\/em> right and left. It means that there is also Behinat MA<\/em> from the  Panim<\/em> side and  Behinat BON<\/em> from the  Achor<\/em> side between its right side and its left side. In that it is a great and wonderful connection.<\/strong><\/p>\n\n\n\n

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

    58.  AK <\/em>contains.<\/strong><\/p>\n\n\n\n

    Orot <\/em>stem from it, which are its branches.<\/p>\n\n\n\n

    60. *Know, that Upper  AVI<\/em> were made thus:  Abba<\/em> from the  Nekeva<\/em>, Upper half of  Bina de MA<\/em> and  Ima<\/em> from the  Zachar<\/em>, completely  Hochma de BON<\/em>. Yet, it is called  Hochma de BON Ima<\/em> since it is  Behinat BON<\/em>.  Bina de MA<\/em> is called  Hochma<\/em>since it is  de MA<\/em>, and examine that. It turns out that in fact they are both called only  Hochma <\/em>and they are  Behinat<\/em> First  Yod<\/em> in the Name.<\/strong><\/p>\n\n\n\n

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

    60. The Se’arot<\/em> of its Rosh<\/em> are opposite the braches of AB<\/em>, and the Se\u2019arot<\/em>Orot<\/em> stem from it, which are its branches.<\/p>\n\n\n\n

    61.  Ima<\/em> is many times greater than  Abba<\/em> in three aspects: One, because this is half  Bina de MA<\/em> and this is complete  Hochma de BON<\/em>. Two, because one is  Hochma <\/em>and the other is  Bina<\/em>. Three, because one is  MA<\/em> and the other is  BON<\/em>, whose merit is greater than  MA<\/em> since it is  Behinat SAG<\/em>. This is because it is known that the  Melachim <\/em>that died are all  SAG<\/em>.<\/strong><\/p>\n\n\n\n

    Hence, you find that  Ima<\/em> now came out concealed and clothed inside Abba<\/em>, and because of all these reasons both are called  Abba<\/em>, or only Hochma<\/em>, as she is not at all apparent. For that reason they are both the Yod<\/em> in the Name, since  VAD <\/em>(Vav<\/em> and  Dalet<\/em>)<\/em> in the filling of  Yod<\/em> is shaped as  Hey<\/em>.<\/strong><\/p>\n\n\n\n

    This is so because  Ima<\/em> is concealed inside the  Yod<\/em> and is not mentioned, but only a simple  Yod<\/em> which is  Abba<\/em>. This is the meaning of \u201ccrown to her husband.\u201d<\/strong><\/p>\n\n\n\n

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

    61.  AK <\/em>contains.<\/strong><\/p>\n\n\n\n

    Orot<\/em> stem from it, which are its branches.<\/p>\n\n\n\n

    62.  Israel Saba<\/em> was made of the lower half of  Bina de MA<\/em> and  Tvuna<\/em> from complete  Bina de BON<\/em> and then both are considered  Bina de MA<\/em> and  BON<\/em>. Hence, they are both regarded as only  Bina<\/em>, and this is the First  Hey<\/em> in the Name.<\/strong><\/p>\n\n\n\n

    In that state  Abba<\/em> is hidden and concealed since he is the  Yod<\/em> of the filling Hey Yod<\/em>. This is because now she has no merit over him, as now they are both from  Behinat Bina<\/em>. Since he is  Behinat Zachar<\/em> he overpowers her. However, in  AVI<\/em> the  Ima<\/em> has a great advantage over  Abba<\/em>.<\/strong><\/p>\n\n\n\n

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

    62. The Se’arot<\/em> of its Rosh<\/em> are opposite the braches of AB<\/em>, and the Se\u2019arot <\/em>Orot<\/em> stem from it, which are its branches.<\/p>\n\n\n\n

    63. It turns out that in fact  Abba<\/em> is the general Upper  AVI<\/em>, the  Yod<\/em> in the Name and  Ima<\/em> is the general  Israel Saba ve Tvuna<\/em>, the First  Hey<\/em> in the Name. However, sometimes we call  Abba<\/em> and  Israel Saba<\/em> \u2013  Abba<\/em>, since they are both  Bina de MA<\/em>, and  Bina<\/em> and  Tvuna<\/em> \u2013  Ima<\/em>, since they are both only  BON<\/em>, which is  Nekeva<\/em>.<\/strong><\/p>\n\n\n\n

    Now you can see what is written in a different place about \u201cand I will not come in fury\u201d that  Zivug Israel Saba ve Tvuna<\/em> is  Zivug de Lo Pasik<\/em> called Zivug Bina<\/em> and  Bina<\/em>. But, \u201cand I will not come in fury\u201d is  Hochma <\/em>with Bina<\/em>, which is Upper  AVI<\/em>, whose  Zivug<\/em> stops.<\/strong><\/p>\n\n\n\n

    It is told in another interpretation that  \u201cIma<\/em> came out from between the arms of  Abba<\/em>\u201d. <\/em>This is the meaning of  YESHSUT<\/em>, called \u201c  Ima<\/em> came out from under the two arms of the Upper  AVI<\/em>\u201d, called that they both come alone.<\/strong><\/p>\n\n\n\n

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

    63. The Se’arot<\/em> of its Rosh<\/em> are opposite the braches of AB<\/em>, and the Se\u2019arot <\/em>Orot<\/em> stem from it, which are its branches.<\/p>\n\n\n\n

    64 – 95 <\/strong>(Translation in process)<\/strong><\/em><\/p>\n","protected":false},"excerpt":{"rendered":"

    1. * When the\u00a0\u00a0Maatzil\u00a0wanted to revive the dead and correct these broken\u00a0Melachim\u00a0that were fallen into\u00a0\u00a0Olam Beria, He sentenced and raised\u00a0\u00a0MAN\u00a0from […]<\/p>\n","protected":false},"featured_media":0,"parent":16233,"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-11852","book","type-book","status-publish","hentry","topic-baal-hasulam"],"acf":[],"yoast_head":"\nKabbalah | Part 8 - 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