{"id":15070,"date":"2026-01-13T23:07:17","date_gmt":"2026-01-13T23:07:17","guid":{"rendered":"https:\/\/staging.kabbalah.info\/?post_type=book&p=15070"},"modified":"2026-01-13T23:27:56","modified_gmt":"2026-01-13T23:27:56","slug":"breaking-of-the-vessels-and-their-fall-to-the-worlds-of-the-bya","status":"publish","type":"book","link":"https:\/\/www.kabbalah.info\/en\/breaking-of-the-vessels-and-their-fall-to-the-worlds-of-the-bya\/","title":{"rendered":"Breaking of the Vessels and Their Fall to the Worlds of the BYA"},"content":{"rendered":"\n

101) The Sefira Da\u2019at is the GE de ZON of the world of Nikudim that rose to Aba ve Ima, for Aba ve Ima had received the light AB-SAG from the ZON de AK, which is called Shuruk. Then Malchut descends from Nikvey Eynaim to Peh, thus lifting the AHP de Ab ave Ima that fell to GE de ZON of the world of Nikudim. The vessels GE de Zat of the world of Nikudim rise together with them and form the Behinat MAN, which turns the Sefirot Aba ve Ima face to face (Panim be Panim).<\/em><\/p>\n\n\n\n

A Zivug de Haka\u2019a on the screen in Behina Dalet led to the formation of 10 complete Sefirot on the level of Keter with the light of Yechida. The Zat de Nikudim in Aba ve Ima (MAN, Sefirat Da\u2019at) receive powerful light from the Rosh de Aba ve Ima, since Aba ve Ima constitute the Rosh de Nikudim, where a Zivug that lifted ten Sefirot took place. This light then spreads downwards into the Guf de ZON, and consequently into the Rosh and Gu fof the world of Nikudim in the state of Gadlut. Such spreading of the light is called Ta\u2019amim.<\/em><\/p>\n\n\n\n

As was mentioned, the rise of the desire from ZON<\/em> to Bina is called Raising MAN<\/em>. Previously, Aba and Ima<\/em> did not interact, and such a state is called Panim be Achor<\/em>. There is the light of Hochma<\/em> in the Partzuf Abba<\/em>, but Ima<\/em> does not want to receive it. MAN<\/em> stimulates Ima\u2019s need to receive Ohr Hochma<\/em>from Abba<\/em>; hence, it turns its face to it.<\/p>\n\n\n\n

The world of the Nikudim<\/em> consists of three parts: Keter<\/em> and Abba<\/em>, where the lights is, the second part is Ima<\/em>, which does not want to receive the light and the third is the ZON<\/em>. If ZON<\/em> asks Ima<\/em> for the light, it will make Ima<\/em> meet Abba<\/em>, receive the light and pass it on to ZA<\/em>.<\/p>\n\n\n\n

The desires that manifest in us, besides those of the animal level, are a consequence of breaking of the vessels, which caused tiny sparks of the light to enter us.<\/p>\n\n\n\n

A special Partzuf<\/em> emerges after TB<\/em> \u2013 Katnut de Nikudim<\/em>. As we already said, it consists of three parts: Keter<\/em>, Aba ve Ima<\/em> and the ZON<\/em>. TB restricts the vessels of reception and allows working only with the vessels of bestowal. Hence, there is only the Galgalta<\/em> in Rosh de Keter<\/em>, while the AHP<\/em> is inside the GE de Aba ve Ima<\/em>. The AHP de Aba ve Ima<\/em> is in the GE de ZON<\/em>. AHP de ZON<\/em> is under the Parsa<\/em>, having desires to receive for itself, and cannot be worked with. None of the AHP<\/em>\u2019s has either light or screen. All of them (except the AHP<\/em>de ZON<\/em>, which do not receive the light at all) receive just a small luminescence from GE<\/em>.<\/p>\n\n\n\n

Then the aroused Reshimot Dalet\/Gimel ask to do something for the AHP. Why does this desire appear? A TB was made on the Aviut Bet. The Partzuf Nikudim emerged because of a Zivug on Aviut Alef. Now this Partzuf decides to try to work with the AHP. Afterwards, the Partzufim AB and SAG make a Zivug, pass the light down to Keter, enabling it to enter the state of Gadlut, i.e., to lift its AHP from the GE de Aba ve Ima. For this purpose, Malchut in the Rosh de Keter descends from Nikvey Eynaim to the Peh and makes a Zivug on ten complete Sefirot.<\/p>\n\n\n\n

Being dressed on the AHP de Keter<\/em>, Aba <\/em>rises (achieves Gadlut<\/em>) together with it. Now there is Ohr Hochma<\/em> both in the ten Sefirot de Keter<\/em> and in Abba<\/em>, so it turns its face to Ima. However, Ima<\/em> wants only Hassadim<\/em> and not Hochma<\/em>, so it is still with its back to Abba<\/em>. How can it be compelled to receive the Ohr Hochma<\/em>? It can be done only if the ZON<\/em> ask for it. To this end, the ‘desire to receive’ Ohr Hochma<\/em> must be aroused in ZON<\/em>.<\/p>\n\n\n\n

The ZON de Nikudim<\/em> dress onto NHYM de Galgalta<\/em> of the world of AK<\/em>, then pass Ohr Hochma<\/em> to ZON. <\/em>The ZON<\/em> turn with their request to Ima, Ima<\/em> then turns face to face with Abba<\/em>. Thus, the light descends; but when it reaches the Parsa<\/em> and wishes to get under it, the light encounters the enormous egoistic ‘desire to receive’, which, in defiance of TB<\/em>, received a portion of the light. The light instantly disappears, and the vessels of GE de ZON<\/em> and the AHP <\/em>de <\/em>ZON<\/em> break and mix with one another This is so that each fragment might have a little of the Ohr Hochma<\/em>.<\/p>\n\n\n\n

All of them fall to the lowest level under the Parsa<\/em>, moving as far from the Creator as possible. This led to the presence of tiny sparks of the light in all the egoistic desires of Malchut<\/em>. On the other hand, their egoism is sufficiently formed, since it has already received the Ohr Hochma<\/em>.<\/p>\n\n\n\n

The ‘desire to receive’ the Ohr Hochma<\/em> and egoism were not yet developed in the World of Infinity. The egoistic vessels of the AHP<\/em> were first created in Nekudot de SAG<\/em>. From the world of Nikudim,<\/em>such vessels are called Klipot, Tuma<\/em>. The light’s properties are absolutely opposite to these vessels, but the ‘desire to receive’ is so huge that it craves even a spark of the light, which it retains unable to enjoy. Hence, during all our life, we chase after any expression of the light that dresses in the various attires of this world. It seems sometimes that we are about to touch this spark of the light, but it instantly disappears.<\/p>\n\n\n\n

Then we rush after another expression of that spark. Thus, the sparks of light are a moving force of our egoism; they pull man forward, give him an aspiration to conquer the entire world. However, there are sparks that, when taking root in our hearts, endow us with the aspiration to spirituality.<\/p>\n\n\n\n

The Gadlut<\/em> of the world of Nikudim<\/em> depends only on the Reshimot Dalet\/Gimel.<\/em> They start up this entire system, which ultimately leads to breaking of the vessels. After this breaking, Malchut<\/em> on its lowest level is called Adam,<\/em> and we are its parts.<\/p>\n\n\n\n

The place of the creation (i.e., this or that part of Malchut<\/em> of the World of Infinity) is determined only by the strength of the screen. There is no screen under the Parsa<\/em>, so all egoistic desires are concentrated there. Depending on their closeness to the Creator (i.e., on the measure of their egoism), they have their places in the worlds of BYA<\/em>. Everything interacts to the extent of the similarity between the vessel and the light. It is determined by the screen, which serves as a link between the light and the vessel, when the creation crosses the barrier between the material world and the spiritual.<\/p>\n\n\n\n

102) The four stages, Ta\u2019amim, Nekudot, Tagin and Otiot, are also present in the world of Nikudim, since the forces that act on the higher levels must have their reflections below, but with the additional information about the higher forces. The spreading of each Partzuf downwards is called Ta\u2019amim.<\/em><\/p>\n\n\n\n

Then, because of Bitush of the Ohr Makif and the Ohr Pnimi, the screen loses its Aviut and gradually rises to the Peh de Rosh, where it finally merges with the screen positioned there. However, since the Upper Light never stops spreading, a Zivug between the light and the screen occurs at each stage of its weakening.<\/em><\/p>\n\n\n\n

The level of Hochma emerges when the Aviut Dalet passes to Gimel; the transition to Aviut Bet gives birth to Bina, ZA emerges on the Aviut Alef and Malchut \u2013 on Aviut Shoresh. All the levels emerging during Zivugim, together with the weakening screen, are called Nekudot.<\/em><\/p>\n\n\n\n

The Reshimot remaining after the light exits are called Tagin. The vessels left without the light are called Otiot. In other words, Otiot are the Reshimot that remain on the level of the Nekudot. When the Masach de Guf finally rids itself of all its Aviut and joins the Masach de Rosh in the Peh with the help of a Zivug, the Partzuf emerges.<\/em><\/p>\n\n\n\n

Moving away from the light is considered a positive factor in the development of the vessels. When man feels disappointed, spiritually depressed, he should understand that the genuine vessels are being developed in him, the desire to receive the spiritual light. It is first decided how much light man can accept for the Creator\u2019s sake; only then can he actually receive. The decision is made in the Rosh<\/em>, where the quality and quantity of the light is calculated in advance. It may then be received in the Toch<\/em>. The part of the vessel devoid of the light is called the Sof<\/em>. Malchut<\/em> of the World of Infinity did not have the Rosh<\/em>; it calculated nothing, receiving everything into the Toch<\/em>.<\/p>\n\n\n\n

The Galgalta, AB,<\/em> and SAG<\/em> could not fill the Sof<\/em> with the light. Only Nekudot de SAG<\/em> could get there and fill Malchut<\/em>, although not with the Ohr Hochma<\/em>, but with the Ohr Hassadim<\/em>. Of course, Malchut<\/em>wants the Ohr Hochma<\/em> for its own delight, but the Ohr Hassadim<\/em> also gives it enormous pleasure from giving.<\/p>\n\n\n\n

Spiritual advancement is possible only under the light\u2019s influence. If the vessel is filled with the light, it has enough strength to act against its own nature; the light is more powerful than the vessel. At that, the vessel makes a Tzimtzum<\/em> on the reception of pleasure and acquires some opportunity to receive for the sake of the Creator.<\/p>\n\n\n\n

The Galgalta<\/em>, AB,<\/em> and SAG <\/em>are the first three actions that Malchut<\/em> performs for the Creator\u2019s sake. The fourth action prevents it from receiving the light for the Creator\u2019s sake, due to the small Aviut Bet<\/em>. Now it can only bestow, so, when it still tries to receive something, the enormous egoistic desires emerge, and since Malchut<\/em> is unable to work with them, TB<\/em> is made. The next reception of light is Katnut<\/em> of the world of Nikudim<\/em>; in this state, the vessel can only give for the sake of bestowal. Because of this, the Ohr Hassadim<\/em> enters it.<\/p>\n\n\n\n

Then the great reinforcement comes to this Partzuf<\/em> in the form of the light AB-SAG<\/em>. The Partzuf <\/em>AB<\/em>can receive an enormous amount of the Ohr Hochma<\/em>; the Partzuf SAG<\/em> can receive only the Ohr <\/em>Hassadim<\/em>. These two Partzufim<\/em> seem to be opposite to one another, but they are opposite only in their actions, while their intentions are the same \u2013 to bestow. That is why they can give the Partzuf<\/em>maximum power. In this particular case, both lights descend upon the small Partzuf<\/em> that works only with its altruistic desires. The Katnut de Nikudim<\/em> does not use any pleasure for its own sake.<\/p>\n\n\n\n

The light AB-SAG<\/em> reveals the Creator\u2019s greatness in the Nikudim<\/em>. It shows the importance of merging with Him, without tempting it with pleasures. Because of this, the Partzuf<\/em> has powers to receive for the sake of the Creator, to acquire the screen and pass on to Gadlut<\/em> in the Partzufim Keter<\/em> and Aba ve Ima<\/em>. The AHP de ZON<\/em> also tries to enter Gadlut<\/em>, but they cannot receive the light; therefore, the vessels break. They tasted the pleasures of Gadlut<\/em>, and after breaking of the vessels, they retain the Reshimot<\/em>, which speak only about the egoistic pleasures. Thus, the fragments of the broken vessels fall into the Klipot<\/em>. The place where the Klipot<\/em> are found is called the Mador<\/em> (area) Klipot<\/em>.<\/p>\n\n\n\n

We have learned that Malchut<\/em> rose to the level of Bina<\/em> in TB<\/em> and restricted the reception of the light in the Kelim<\/em> of GE<\/em>. Together with the acquired Kelim de AHP, Malchu<\/em>t is not yet a Klipah<\/em> at this stage, since it restricts its egoistic reception of the light. Now, during the breaking of the vessels, the egoistic desire of Malchut<\/em> feels delight without having the appropriate screen, begins to want it for itself, and thus turns into a Klipah<\/em>. However, the Klipah<\/em> does not have the real light. All it has is the Reshimot<\/em> (fragments of the broken screen).<\/p>\n\n\n\n

If the creation were not to go through the stage called Klipot<\/em>, it would not have its own true desire. All previous desires, created by the Creator, constitute a single whole with Him. The genuinely created beings have no connection with the Creator; hence, they feel independent. Now, in order to allow the creation to achieve complete merging with the Creator, a spark of altruistic desire must be installed in it. It is accomplished with the help of the breaking of the vessels and mixing all fragments together.<\/p>\n\n\n\n

The Reshimot<\/em> of the Inner Light that departed after leaving the vessel are called \u201cTagin\u201d<\/em>. The vessels, the Kelim<\/em>, desires that remain after the light disappears from them are called Otiot<\/em>.<\/p>\n\n\n\n

It is said about the world of AK<\/em> that the Tagin<\/em> are the Reshimot<\/em> of Ta\u2019amim<\/em> and Otiot<\/em> are the Reshimot<\/em> of Nekudot<\/em>.<\/p>\n\n\n\n

Thus, we find an additional explanation:<\/p>\n\n\n\n