{"id":15159,"date":"2026-01-14T18:29:36","date_gmt":"2026-01-14T18:29:36","guid":{"rendered":"https:\/\/staging.kabbalah.info\/?post_type=book&p=15159"},"modified":"2026-01-14T18:29:37","modified_gmt":"2026-01-14T18:29:37","slug":"recapitulation","status":"publish","type":"book","link":"https:\/\/www.kabbalah.info\/en\/recapitulation\/","title":{"rendered":"Recapitulation"},"content":{"rendered":"\n

<\/a>First, let us examine the issue: \u201cThe connection between the Creator and the Creation\u201d, having pointed out that the Creator\u2019s Essence is unattainable. We can only grasp His actions. This connection may also be called \u201cThe Thought of Creation\u201d, where the Creator\u2019s desire is to bestow delight upon created beings.<\/p>\n\n\n\n

Therefore, from the moment of The Thought of Creation, the Universe begins its descending evolution: creation of worlds, nature, and then, out of its root called \u201cthe soul of Adam haRishon\u201d, human souls are born. All that was created before the birth of Adam\u2019s soul (or simply soul) was prepared as an environment in which this soul can exist, develop and improve until it reaches its ultimate spiritual level.<\/p>\n\n\n\n

Let us speak about the top-down evolution of the worlds. Wishing to delight the created beings, the Creator intended to give them, perhaps, 100 kg of pleasure. Hence, He had to create such beings that would be willing to receive that pleasure. The entire essence of creation consists in this will to receive the Creator\u2019s delight. Hence, the name \u201cYesh mi Ayn\u201d<\/em>, i.e., the essence created from something that was previously non-existent, prior to the Creator\u2019s Thought. This ‘will to receive pleasure’ was created for the single purpose of bestowing delight upon created beings.<\/p>\n\n\n\n

The creation of a will to receive for delight must go through four phases of development, since man cannot enjoy anything without having a passionate desire for that pleasure. Therefore, a vessel is a passionate desire for delight. The size of the vessel is measured according to volume of its desire.<\/p>\n\n\n\n

Two conditions are essential for a desire to appear:<\/p>\n\n\n\n

    \n
  1. You must know what you want to enjoy. Man cannot wish for something that he never saw or heard of. In other words, a pleasure has to be something previously felt and evaluated as such.<\/li>\n\n\n\n
  2. The vessel must not have this pleasure at this particular moment, since, if pleasure fills the desire, it extinguishes the aspiration to it.<\/li>\n<\/ol>\n\n\n\n

    To achieve these two conditions, i.e., to develop a genuine desire, the initial will to receive pleasure (that derives from nothingness, from the Creator\u2019s Thought) must pass four phases of its development:<\/p>\n\n\n\n

    Phase  Shoresh<\/em><\/strong>, 0, Keter<\/em> is \u201cthe Creator\u2019s ‘desire to bestow’ delight upon the created beings\u201d.<\/p>\n\n\n\n

    Phase  Alef<\/em><\/strong>, 1, Hochma<\/em> is \u201cthe Creator\u2019s ‘desire to bestow’ delight upon the created beings\u201d created \u201cYesh mi Ayn\u201d,<\/em> out of nothing \u2013 a will to receive delight. Since the desire was created of the light \u2013 the pleasure prepared by the Creator, it emerged already filled with delight. Hence, there is no genuine striving after it.<\/p>\n\n\n\n

    Phase Bet<\/strong>, 2, Bina<\/em>. Since the light emanates from the Creator and His property to bestow, the vessel gradually acquires that property of giving, i.e., the vessel wishes to be like the light. The emergence of a new desire in phase one turns it into a separate phase two.<\/p>\n\n\n\n

    Question: \u201cIf the desire of Bina is to give, why is it considered coarser and more remote from the Creator? Does it not have to be purer than Hochma<\/em>?\u201d<\/p>\n\n\n\n

    I would like to explain it with the following example. A person gives his friend a gift and he accepts it. Then, after thinking it over, decides not to, and returns it. First, he was under the giver\u2019s influence; hence, he took the gift. Yet, having received it, he felt himself a receiver, and this feeling of shame forced him to return the gift.<\/p>\n\n\n\n

    From this, we may conclude that Behina Alef<\/em> received under the influence of the giver and did not feel that it was receiving. However, when, affected by the light, it felt it was receiving, and then it stopped. Therefore, the sensation of desire to receive pleasure in Bina<\/em> is greater than that in Hochma<\/em>\u2013 the desire feels more egoistic, because it compares itself with the light, i.e., with the giver. Hence, it considers itself more remote from the Creator.<\/p>\n\n\n\n

    The light that enters the vessel, which wants to merge with the Creator by its properties, is called Ohr Hassadim<\/em>. This light shines in Bina<\/em>. However, Bina<\/em> feels only the ‘desire to give’, and it can only give to the light, to the Creator. Bina<\/em> realizes that its goal is to receive, to enjoy. It can give the Creator only by receiving His pleasure.<\/p>\n\n\n\n

    Hence, phase two makes a compromise: now it will accept the light of Hassadim<\/em> and a little light of Hochma<\/em>. Since Bina<\/em> had to generate the desire to enjoy the Ohr Hochma<\/em> in order to receive it, the new desire for both Hassadim<\/em> and Hochma<\/em> is coarser than the previous. That is why phase three<\/strong> is farther away from the Creator and is called Behina Gimel de Aviut<\/em>. This phase bears the name \u201cZeir Anpin<\/em>\u201d \u2013 a small face, because Hochma<\/em> is called \u201ca Panim<\/em>\u201d (\u201cAnpin<\/em>\u201d in Aramaic) \u2013 \u201cZeir<\/em>\u201d, i.e., a miniature spiritual object.<\/p>\n\n\n\n

    When phase three is completely filled with the light of Hassadim<\/em> (and the luminescence of Hochma<\/em>), it feels the ‘desire to receive’ the entire light of Hochma<\/em> and not just its part. This happens because the light lets ZA<\/em> know that the Thought of Creation consists in receiving the entire light of Hochma<\/em>prepared by the Creator. This awakening leads to an enormous desire for the Ohr Hochma<\/em> rising up in the vessel. It wants to receive as much light as was in Behina Alef<\/em>. The difference lies in the fact that Behina <\/em>Alef<\/em> did not have this passionate desire for the light that Behina Dalet <\/em>(Malchut<\/em>) has, so Behina Alef<\/em> did not feel delighted, since the light gave birth to desire, whereas here the desire attracts pleasure!<\/p>\n\n\n\n

    Therefore, phase four<\/strong> is defined as a genuine vessel, and all previous phases are called preparatory. Malchut<\/em> is filled with limitless, infinite pleasure; hence, it is called the \u201cWorld of Infinity\u201d \u2013 100 kg of delight filled 100 kg of desire.<\/p>\n\n\n\n

    However, when the light fills phase four, Malchut<\/em>, it starts passing it its properties, as it was in phase one: phase one received the light, but with the delight it acquired the light\u2019s property of bestowal; hence, its ‘desire to receive’ turned into a ‘desire to bestow’, phase two.<\/p>\n\n\n\n

    Since this desire is absolutely opposite to its original, the natural will to receive pleasure, Malchut<\/em>feels \u201cshame\u201d \u2013 a tremendous inner tension between its original desire and the one it acquired. Because of this, it decides to completely stop receiving the light, similar to phase one as it passed into phase two. Why did phase one not feel shame? It is because phase four already has a desire to receive pleasure that derives from the creation itself, and not the one created by the Creator.<\/p>\n\n\n\n

    The expulsion of pleasure from the desire (phase four, Malchut<\/em>) is carried out by the creation; hence, it is called \u201cthe First Restriction\u201d (\u201cTzimtzum Alef<\/em>\u201d).<\/p>\n\n\n\n

    The light passed its properties to Malchut<\/em>, so that it would become like the light; but Malchut only stopped receiving pleasure. So how can the creation carry out the Creator\u2019s will \u2013 to receive the entire light of Hochma<\/em> without being a receiver?<\/p>\n\n\n\n

    After the restriction, Malchut<\/em> makes a decision: to receive the entire delight according to the Creator\u2019s wish, but only because He, and not Malchut<\/em> itself, wants it.<\/p>\n\n\n\n

    Question: \u201cThe Tzimtzum<\/em> was made only on Behina Dalet<\/em>; only the desire \u201cLekabel al menat Lekabel<\/em>\u201d (\u201cto receive pleasure for one\u2019s own sake\u201d) was restricted (in contrast to \u201creceiving for the sake of bestowal\u201d, which appears later). So why did the light disappear from all the previous Behinot<\/em>?<\/p>\n\n\n\n

    Answer: The three first Behinot<\/em> are not yet called \u201cvessel\u201d, for they merely contribute to the formation of the genuine vessel in Behina Dalet<\/em> \u2013 \u201creception for the sake of reception\u201d. The only true vessel is Malchut<\/em>; if it does not want to receive, it stops feeling the light, as if being non-existent in phases zero through three.<\/p>\n\n\n\n

    Malchut,<\/em> having accepted the entire light, was filled with it. Such an absolute state is called whole or round, because a circle (or, rather, sphere, since a 3-D figure, Malchut<\/em> of the World of Infinity filled with the light is meant) is identical in all its parts; there are no \u201cup \u2013 down\u201d, \u201cbetter \u2013 worse\u201d in it. If every desire is filled, it does not matter what size it is, big or small; they all receive infinite delight.<\/p>\n\n\n\n

    Only after the Tzimtzum<\/em>, when the light disappears, the empty desires begin to differ in their properties, sizes, and closeness to the Creator. They divide into up and down according to their significance, become more or less spiritual, closer, or farther away from the Creator. The desires that are more distant from egoism are considered more important, those that are closer to it \u2013 less important.<\/p>\n\n\n\n

    After the Tzimtzum,<\/em> \u201ctraces\u201d were left in the empty desires \u2013 the Reshimot<\/em> of the light that was inside them. These five phases, or the 10 Sefirot<\/em> (because phase three, ZA<\/em>, consists of six parts) are called the \u201cten round Sefirot<\/em>\u201d (\u201cEser Sefirot de Igulim<\/em>\u201d) after the restriction. They are called round because there are notions of \u201cup \u2013 down\u201d in them.<\/p>\n\n\n\n

    Since everything develops from the Creator to the creation, from perfection to imperfection, the upper object\u2019s desire always becomes a law for the lower. Hence, after deciding not to receive the light for its own sake, Malchut<\/em> makes a restriction, which applies to all future parts of the creation.<\/p>\n\n\n\n

    Egoistic reception of pleasure would be impossible, and if some part of Malchut<\/em>, e.g. man, has such desire, he will not be able to enjoy it, constantly chasing after pleasure. Malchut<\/em> is the only creation. All that exists are its parts.<\/p>\n\n\n\n

    Although the decision to restrict itself was voluntary, it became law the moment Malchut<\/em> made it. Now reception for its own sake is forbidden. Now that a ban is imposed, notions like \u201cup \u2013 down\u201d as regards this ban, come into being. Hence, reception for the Creator\u2019s sake is called \u201ca Kav<\/em>\u201d (\u201cline\u201d), which spreads from the World of Infinity down to our world.<\/p>\n\n\n\n

    After the restriction, the empty round, Sefirot<\/em> fill with the light by way of the line.<\/p>\n\n\n\n

    Thus, there are three states of the creation (desire, Malchut<\/em>):<\/p>\n\n\n\n

      \n
    1. The will to receive created in the world of\u00a0\u00a0Ein Sof<\/em>, which received the entire light. It is called\u00a0Malchut de\u00a0<\/em>Ein Sof\u00a0<\/em>(Malchut<\/em>\u00a0of the World of Infinity).<\/li>\n\n\n\n
    2. The restricted desire called\u00a0\u00a0\u201cOlam haTzimtzum<\/em>\u201d \u2013 the World of Restriction,\u00a0\u00a0Malchut Metzumtzemet<\/em>\u00a0(restricted, empty\u00a0\u00a0Malchut<\/em>).<\/li>\n\n\n\n
    3. The\u00a0\u00a0Malchut de Kav \u2013 Malchut<\/em>, which decided to receive the light after the restriction, but only as much as it can accept for the Creator\u2019s sake.<\/li>\n<\/ol>\n\n\n\n

      After the restriction, Malchut<\/em> decides to receive pleasure for the Creator\u2019s sake. It attracts the entire light that it expelled previously and calculates what part it can receive; not for itself, but to please the Creator. First, Malchut makes this decision in its mind (be Koach<\/em>), then in action (be Foahl<\/em>).<\/p>\n\n\n\n

      Such an interaction of Malchut<\/em> with the light, antagonizing its desire to receive pleasure for itself and accepting the light in its ‘desire to bestow’ upon the Creator, is called \u201ca Zivug de <\/em>Haka\u2019a Ohr be Masach<\/em>\u201d (interaction between the light and the screen by stroke). Malchut<\/em> puts a barrier before the coming light.<\/p>\n\n\n\n

      This screen reflects the entire light, and then Malchut<\/em> calculates that it can accept, perhaps, 20% of it for the Creator\u2019s sake and receives it inside its desire, but this pleasure is dressed in the intention \u201cfor the Creator\u201d. Malchut<\/em> feels such enormous delight in the remaining 80% of the light that, if it accepts it, it will not be for the Creator, so it decides not to receive more than 20%.<\/p>\n\n\n\n

      What is the difference between the Tzimtzum<\/em> and the Masach<\/em>? The Tzimtzum<\/em> took place because of Malchut\u2019s<\/em> independent decision to stop enjoying the infinite light, i.e., the entire pleasure emanating from the Creator that is inside it. The Masach<\/em> is a law imposed by the superior spiritual object as regards the lower: even if the lower wants to receive, the superior will not allow it.<\/p>\n\n\n\n

      What is a Zivug de Haka\u2019a<\/em>? Wishing to bestow upon the created beings, the superior spiritual object creates a ‘desire to receive’ the light in the lower. The lower wants to be like the superior, so it decides not to accept the light. Hence, they contradict one another, which results in their impact (Haka\u2019a<\/em>).<\/p>\n\n\n\n

      The superior and the lower objects are always the Creator and the creation, since each higher level, Sefira<\/em>, Partzuf<\/em>, world or soul represents a parent, a source from which the lower one originates and receives the light. Furthermore, the lower can attain only the level above it. So the superior is always perceived by the lower as the Creator.<\/p>\n\n\n\n

      Because of this conflict, when each one wants to bestow and not to receive, an impact (Haka\u2019a<\/em>) takes place. Both come to an agreement by way of a Zivug<\/em> (merging): the lower receives the light since the superior wants it to, but only as much as it can accept with an intention to bestow. A Zivug<\/em> is possible only if an impact (Haka\u2019a<\/em>), a contradiction, preceded it.<\/p>\n\n\n\n

      The whole process of a Zivug de Haka\u2019a<\/em> takes place in the part of the creation that precedes the action. Such comprehension and decision making (be Koach<\/em>) is called the Rosh<\/em> (head) or the Shoresh<\/em>(root). Then the action (be Foahl<\/em>) follows; it is called the Guf<\/em> (body).<\/p>\n\n\n\n

      The Rosh<\/em>, the preliminary estimate of the action, is necessary because there are desires that are not equipped with an altruistic intention; hence, Malchut<\/em> is obliged to make a calculation (called the Rosh<\/em>) before it actually receives the light in the Guf<\/em>.<\/p>\n\n\n\n

      Therefore, it is said, \u201cThere were neither the Rosh<\/em> nor the Sof<\/em> before the creation came into being\u201d. Reception was not banned in the world of Ein Sof<\/em>, so Malchut<\/em> received without limit or preliminary evaluation. However, as soon as Malchut<\/em> made its decision to receive only for the Creator\u2019s sake, the need to oppose its own decision arose; the Sof<\/em> was defined and the Rosh <\/em>(be Koach<\/em>) and the Guf <\/em>(be Foahl<\/em>) were separated.<\/p>\n\n\n\n

      The 20% of the light Malchut<\/em> received are called the Toch<\/em>, i.e., the place where the light spreads inside the desire. A desire consists of the Rosh<\/em>, the Toch,<\/em> and the Sof<\/em>. The Rosh<\/em> ends in the Peh<\/em>(mouth). The light is received in a space from the Peh<\/em> to the Tabur<\/em>. This part of a desire is called Toch<\/em>. The Malchut de Toch<\/em>, which received 20% of the light, stands in the Tabur<\/em>. It also restricts the reception of 80% of the light in 80% of the empty desires. The light that is supposed to fill these desires of the Sof<\/em> remains outside and is called \u201cthe Ohr Makif<\/em>\u201d (\u201cthe Surrounding Light\u201d).<\/p>\n\n\n\n

      When the vessel is filled with 20% of the light from the Peh<\/em> to the Tabur<\/em>, the remaining 80% of the light (the Ohr Makif<\/em>) strikes into the screen, positioned at the Tabur<\/em>. This tells Malchut<\/em> that it is wrong, since it cannot fulfill the purpose of creation in this way. If it remains on the same level, it will never be able to receive more than 20% of the light. Since Malchut<\/em> can neither accept more than these 20%, nor remain filled only with 20% (seeing now that this state is far from perfect), it decides to stop receiving the light altogether.<\/p>\n\n\n\n

      The collision of opinions of Malchut<\/em>, which decided to receive only 20% of the light, and the Surrounding Light, is called the Bitush Ohr Makif be Ohr Pnimi <\/em>or the Bitush Ohr Makif be Masach de Tabur<\/em>.<\/p>\n\n\n\n

      Each spreading of the light consists in filling all the five parts of Malchut<\/em>. Even if Malchut<\/em> is filled by 20%, it means that each of its five parts receives 20%. Therefore, when Malchut<\/em> decides to expel the received light, and does so systematically.<\/p>\n\n\n\n

      After the restriction, Malchut<\/em> decides to receive 20% of the light, which it had in the state of being completely filled. That state left the Reshimot<\/em> in Malchut<\/em>, and it makes a Zivug<\/em> on them.<\/p>\n\n\n\n

      The\u00a0Masach<\/em>\u00a0gradually loses its\u00a0Aviut<\/em>: first,\u00a0Behina Dalet de Dalet<\/em>, then\u00a0Gimel de Dalet<\/em>\u00a0and so on, until it reaches the\u00a0Peh de Rosh<\/em>, where the\u00a0Masach de Guf<\/em>\u00a0originated. As it rises, the\u00a0Masach<\/em>\u00a0uses smaller and smaller\u00a0Aviut<\/em>\u00a0and consequently receives weaker light for the sake of bestowal. Being on the level of\u00a0Behina Dalet<\/em>, the\u00a0Masach<\/em>\u00a0can receive the light of\u00a0Yechida<\/em>, on the level of Behina Gimel<\/em>\u00a0\u2013\u00a0Haya<\/em>, on the level of\u00a0Behina Bet<\/em>\u00a0\u2013\u00a0Neshama<\/em>, on the level of\u00a0Behina Alef<\/em>\u00a0\u2013\u00a0Ruach<\/em>.\u00a0Behina Shoresh<\/em>provides it with the light of\u00a0Nefesh<\/em>\u00a0for the sake of bestowal, until it becomes completely unable to receive the light for the sake of bestowal.<\/p>\n\n\n\n

      A question arises: \u201cWhat did the Ohr Makif<\/em> gain by forcing the creation to fulfill the purpose of creation and receive more and more light? On the face of it, what happens is opposite to what the Ohr Makif <\/em>wants: the Masach<\/em> completely stops receiving the light and the vessel loses the little light it had\u201d.<\/p>\n\n\n\n

      Answer: There was no chance to receive any more light before the Bitush<\/em>. Now that Behina <\/em>Dalet<\/em>disappeared, the vessel may receive more, i.e., in Behina Gimel<\/em>. When Behina Gimel<\/em> is lost, it receives light in Behina Bet<\/em> and so on. New vessels were created with the help of the Bitush<\/em>. So what is the gain, if each time the creation receives less and less? There is a rule: nothing ever disappears in the spiritual world. In other words, whatever was revealed remains; but it cannot be enjoyed. Only when the entire work is completed will all lights be revealed simultaneously. This will be the final gain.<\/p>\n\n\n\n

      There is a story about two men who were friends when they were young. Then their ways parted. One became a king, the other a beggar. Many years passed, when one day the beggar found out that his friend had become a king. He decided to travel to the country where his friend was ruling and ask him for help. When they met, he told the king about his distress. The story touched the king\u2019s heart and he gave the beggar a letter to his treasurer. The letter allowed the beggar to spend two hours inside the treasury and take as much money as he could within that time.<\/p>\n\n\n\n

      Upon receiving the treasurer\u2019s permission, the beggar began filling the cup he had used for collecting his alms with gold coins. When the cup was full, he moved to get out of the building, beaming with happiness. However, as he approached the door, a guard took the cup from his hands and emptied the contents onto the floor. The beggar burst out crying, but the guard told him: \u201cTake your cup, go back, and refill it\u201d. The beggar did as he was told, but as he came to the door, the guard once again emptied his cup.<\/p>\n\n\n\n

      And so it went on until the two hours expired. As the beggar came to the door for the last time with the full cup in his hands, he began to implore the guard to let him have this last cupful, since his time was up. The guard told him that he could have not just the last cupful of money, but also all the coins that were scattered on the floor.<\/p>\n\n\n\n

      From the story, we may conclude that every time we receive light for the Creator\u2019s sake, it remains. However, if it does, there is no desire to accept more, since it is impossible to increase the intention for the Creator\u2019s sake and receive a larger portion than before. Hence, the previous level has to disappear, so that each consecutive level will allow the correcting of the vessels, until they are all completely corrected and all the lights simultaneously shine in them.<\/p>\n\n\n\n

      Let us explain the notion of the\u00a0Masach<\/em>\u00a0again. The first spreading of the light from the\u00a0Peh<\/em>\u00a0down is called the\u00a0Ta\u2019amim<\/em>. As the Masach<\/em>\u00a0gets weaker, new levels emerge in the process. All these levels are called\u00a0Nekudot<\/em>. My Rabbi said that new vessels were formed with the help of the\u00a0Bitush<\/em>. This allowed the reception of new portions of the light. As long as the light shines inside the vessel, it has no need or ‘desire to receive’ the light. Therefore, both the light and the vessel are identical. However, after the expulsion of the light, they (the light and the vessel) can be separately defined.<\/p>\n\n\n\n

      The levels that emerge during the weakening of the\u00a0Masach<\/em>\u00a0are called\u00a0Nekudot\u00a0(Nekudat Tzimtzum<\/em>\u00a0is meant). What is this?Malchut<\/em>\u00a0without the light is called a black point. When the ban on egoistic reception is in force, darkness sets in. The point of the Tzimtzum<\/em>\u00a0starts acting in the place where the ‘desire to receive’ for oneself arises. In our example, when the\u00a0Masach<\/em>\u00a0loses Behina Dalet<\/em>, the ban on egoistic reception applies to it and the point of the\u00a0Tzimtzum<\/em>\u00a0snaps into action. Then this process spreads to\u00a0Behina Gimel<\/em>\u00a0and so on.<\/p>\n\n\n\n

      Now let us clear up the difference between the\u00a0Rosh<\/em>, the\u00a0Toch,<\/em>\u00a0and the\u00a0Sof<\/em>. The\u00a0Rosh<\/em>\u00a0is\u00a0Behina be Koach<\/em>; there is no actual reception in it. Two parts spread from the\u00a0Rosh<\/em>: one can accept the light of\u00a0Hochma<\/em>, the\u00a0Ohr Pnimi<\/em>, the light of the Thought of Creation. Another part is a will to receive for one\u2019s own sake, which may not be used by the vessel, so\u00a0Sof<\/em>\u00a0(end of reception) is formed there. It is called the 10\u00a0Sefirot de Sof<\/em>. The main distinction between the\u00a0Toch<\/em>\u00a0and the\u00a0Sof<\/em>\u00a0consists in the fact that the Toch<\/em>\u00a0is filled with the light of\u00a0Hochma<\/em>, while the\u00a0Sof<\/em>\u00a0contains the light of\u00a0Hassadim<\/em>\u00a0with luminescence of\u00a0Hochma<\/em>.<\/p>\n\n\n\n

      The light of Hochma<\/em> shines upon the vessels of reception and depends on their level of Aviut<\/em>. The light of Hochma<\/em> spreads top-down, so the notions \u201cAroch<\/em>\u201d (long) and \u201cKatzar<\/em>\u201d (short) are inherent in it.<\/p>\n\n\n\n

      The light of Hassadim<\/em> neither spreads because of the Aviut<\/em> nor depends on it; hence, the notions expressing width (\u201cright\u201d and \u201cleft\u201d) are applied to it. This hints at the luminescence on the same level regardless of the amount of Aviut<\/em>.<\/p>\n\n\n\n

      We have so far discussed only the first Partzuf de AK<\/em> called the Galgalta<\/em> or the Partzuf Pnimi de <\/em>AK.<\/em>Each world has a Pnimi<\/em>, which is dressed in four \u201cgarments\u201d. Let us make it clear in the case of AK.<\/em>The Partzuf Galgalta<\/em> consists of a complete HaVaYaH<\/em> (the Creator\u2019s Name \u2013 \u201cYud-<\/em>Hey-Vav-Hey<\/em>\u201d).<\/p>\n\n\n\n

      An independent level emerges from each letter of\u00a0HaVaYaH<\/em>. The\u00a0Rosh<\/em>\u00a0is unattainable; it is called\u00a0Keter<\/em>\u00a0or\u00a0Kotzo shel Yud\u00a0(point<\/em>\u00a0of Yud<\/em>). The part from the\u00a0Peh<\/em>\u00a0to the\u00a0Chazeh<\/em>\u00a0is called\u00a0Yud<\/em>. The second\u00a0Partzuf de AK<\/em>\u00a0called\u00a0AB<\/em>\u00a0emerges on this level and dresses onto it. The part from the\u00a0Chazeh<\/em>\u00a0and below is called the first\u00a0Hey<\/em>. This is the third\u00a0Partzuf de AK<\/em>. It is called\u00a0SAG<\/em>\u00a0or\u00a0Bina<\/em>. The\u00a0AB<\/em>\u00a0and\u00a0SAG<\/em>are dressed above the\u00a0Tabur<\/em>\u00a0and constitute the letters\u00a0Yud-Hey<\/em>.<\/p>\n\n\n\n

      The letters Vav-Hey<\/em> of HaVaYaH<\/em> are located below the Tabur<\/em>. The Vav<\/em> takes the upper third of Netzah-Hod-Yesod,<\/em> called MA<\/em>, from which the world of Nikudim<\/em> later emerges. The last Hey<\/em> takes the lower two thirds of Netzah-Hod-Yesod<\/em>. The Partzuf BON<\/em> or Malchut<\/em> emerges from it. Later on, the world of Atzilut,<\/em> using Aviut Shoresh,<\/em> comes into being there.<\/p>\n\n\n\n

      When the light disappeared from Galgalta<\/em>, Reshimot<\/em> remained in the empty vessels. Reshimo<\/em> is a passionate desire for something that was available in the past. Reshimo<\/em> consists of two parts: pure transparent light and coarser light. The Reshimo<\/em> of the transparent light is left by the Ohr Yashar<\/em>(Direct Light), whereas the Ohr Hozer<\/em> (Reflected Light) leaves the Reshimo<\/em> of the coarser light. Both of them merge and dress in common the Ohr Hozer<\/em>, which plays the role of a vessel.<\/p>\n\n\n\n

      When the light shines upon the vessel, it is impossible to separate one from the other, both perform the same duty. It may be compared to food and appetite. Both take part in one process. If there is an appetite without food, eating becomes impossible. The same is true when there is food without an appetite.<\/p>\n\n\n\n

      As soon as the light disappears from the Partzuf<\/em>, the notion \u201cvessel\u201d arises. Ohr Hozer<\/em> plays that role. This notion also refers to the Reshimot<\/em>. When both the transparent and the coarse lights are combined together, they are called \u201clight\u201d. When Ohr <\/em>Yashar<\/em> disappears from the Reshimo<\/em>, the coarse light receives the name Nitzutzin<\/em>. The light that vanished shines from afar.<\/p>\n\n\n\n

      Now we are going to discover the meanings of Shoresh<\/em> of the vessels and Shoresh<\/em> of the lights. There is a rule that states: all worlds emerge as \u201da seal and its imprint\u201d. The worlds develop in a descending order that corresponds unerringly to all the peculiarities that initially emerged.<\/p>\n\n\n\n

      The vessels first manifested in Partzuf Galgalta<\/em>; hence, it is called the Shoresh<\/em> of the vessels. As long as the light shines inside the vessels, there is no opportunity to differentiate between the vessels and the lights. The vessels first manifest after the expulsion of the light and retain the Reshimot<\/em> of it. Therefore, the Kli Keter<\/em> retains the Reshimo<\/em> of the light of Keter<\/em>. The Kli Hochma<\/em> holds the Reshimo de Ohr Hochma<\/em>. Each light enters the purest vessel, i.e., Keter<\/em>, which is called the Shoresh<\/em> of the vessels.<\/p>\n\n\n\n

      Now what are Tagin<\/em> and Otiot<\/em>? The Reshimo of <\/em>Ta\u2019amim<\/em> is called Tagin<\/em>. The Reshimo of <\/em>Nekudot<\/em> is called Otiot<\/em> (letters).<\/p>\n\n\n\n

      When the light exits the Partzuf <\/em>Galgalta<\/em>, two kinds of Reshimot<\/em> remain. The Reshimo<\/em> of the light Keter<\/em>, which was inside the vessels, is called Dalet <\/em>de <\/em>Hitlabshut<\/em>. The last degree of the Masach’s<\/em>power (Dalet<\/em>) is lost and now only Behina <\/em>Gimel <\/em>de Aviut<\/em> is left. The Hitlabshut<\/em> is the Reshimo<\/em> of Ta\u2019amim<\/em>; the Aviut<\/em> is the Reshimo<\/em> of Nekudot<\/em>.<\/p>\n\n\n\n

      As the Masach<\/em> in Partzuf Galgalta<\/em> grows weak and rises to the Masach de Rosh,<\/em> two Zivugim<\/em> took place in the Rosh<\/em> of that level: one on Dalet de Hitlabshut<\/em>, the other \u2013 on Gimel de Aviut <\/em>de Ohr Hochma<\/em>. Thus the Partzuf AB<\/em> was born. The Dalet de Hitlabshut<\/em> shines only in the Rosh<\/em> of the level, preventing the light from spreading into the Guf<\/em>. The Gimel de <\/em>Aviut<\/em> causes the light to spread in the Guf de Partzuf<\/em>, i.e., in the vessels and the Otiot<\/em>.<\/p>\n\n\n\n

      As the\u00a0Masach de Partzuf AB<\/em>\u00a0loses the last degree of\u00a0Aviut Gimel<\/em>, only\u00a0Aviut Bet<\/em>\u00a0and\u00a0Hitlabshut Gimel<\/em>remain. After two\u00a0Zivugim<\/em>\u00a0on these\u00a0Behinot,\u00a0<\/em>the\u00a0Partzuf SAG<\/em>\u00a0emerges. The\u00a0Nekudot de SAG<\/em>\u00a0is\u00a0Behina Hassadim<\/em>; therefore, they can spread under the Tabur de Galgalta<\/em>. Regardless of the\u00a0Aviut Dalet<\/em>\u00a0under the\u00a0Tabur<\/em>\u00a0(the vessels of reception), the\u00a0Nekudot de SAG<\/em>\u00a0still wish to bestow, and are not interested in receiving the light.<\/p>\n\n\n\n

      Having no\u00a0Masach<\/em>\u00a0on\u00a0Behina Dalet<\/em>\u00a0and being aware of the ‘desire to receive’ present there, the\u00a0Nekudot de SAG<\/em>\u00a0wished the light for themselves. However, the\u00a0Tzimtzum<\/em>\u00a0is imposed on the ‘desire to receive’, so the light instantly disappears. How is it that Nekudot de SAG<\/em>\u00a0(the vessels of bestowal) suddenly wanted to receive the light for themselves? The\u00a0Gar de Bina<\/em>\u00a0did not want to receive. Only the\u00a0Zat de Bina<\/em>\u00a0was supposed to get the\u00a0Ohr Hochma<\/em>\u00a0to pass it on to\u00a0ZA<\/em>. Hence, the restriction took place only in the\u00a0Zat de Bina<\/em>, i.e., in the\u00a0AHP<\/em>\u00a0that exceeded the bounds of the level. This is\u00a0Tzimtzum Bet\u00a0(TB<\/em>). The\u00a0Gar de Bina<\/em>, i.e., the Galgaltave Eynaim\u00a0(GE<\/em>) did not merge with\u00a0Behina Dalet<\/em>. Meanwhile this place is called\u00a0Atzilut<\/em>.<\/p>\n\n\n\n

      When the\u00a0Masach de Partzuf SAG<\/em>\u00a0began rising to the\u00a0Peh de Rosh<\/em>, the following\u00a0Zivugim<\/em>\u00a0took place in the\u00a0Rosh<\/em>: a\u00a0Zivug on\u00a0Reshimot\u00a0de Ta\u2019amim\u00a0de SAG<\/em>, which did not descend under the\u00a0Tabur<\/em>, and on which the\u00a0Partzuf MA Elion<\/em>, emerged. A\u00a0Zivug on Reshimot\u00a0de SAG,\u00a0<\/em>which made\u00a0Tzimtzum<\/em>\u00a0and merged with\u00a0Behina Dalet<\/em>\u00a0under the\u00a0Tabur<\/em>. The\u00a0Partzuf MA,<\/em>\u00a0called the world of the Nikudim,<\/em>\u00a0emerged on them. This\u00a0Zivug<\/em>\u00a0was made on one half of\u00a0Alef de Aviut<\/em>\u00a0and\u00a0Bet de\u00a0Hitlabshut<\/em>\u00a0with the information on\u00a0TB<\/em>.<\/p>\n\n\n\n

      There are two Rashim<\/em> in the world of Nikudim<\/em>: one is Keter \u2013 <\/em>the Bet de Hitlabshut<\/em>; the other is Aba<\/em>ve Ima<\/em> \u2013 the Alef de Aviut<\/em>. Since Bet de Hitlabshut<\/em> cannot draw the light for the lack of desire, it needs to work together with the Aviut<\/em>. We have learned that \u201cthe VAK de Bina<\/em>\u201d is Behina <\/em>\u201cHafetz Hesed<\/em>\u201d; with its help, this level feels no need for the light of Hochma<\/em>. This light is also called \u201cthe Tikkun Kavim<\/em>\u201d (correction of lines).<\/p>\n\n\n\n

      We know that in the world of Nikudim<\/em> \u201cthe Tikkun Kavim<\/em>\u201d shines only in the Rosh<\/em>, because the Hitlabshut<\/em> cannot spread the light into the Guf<\/em>. There was just some luminescence in the Guf<\/em>, so the state of Katnut<\/em> brought no satisfaction to the vessels. However, as the light of Gadlut<\/em> came, even the vessels of bestowal break.<\/p>\n\n\n\n

      Only after the vessels break does an independent desire called \u201cthe creation\u201d come into being and begins looking for the way to its source. Hence, there is no action in the Universe, from the beginning to the very end, which would not bring the creation closer to its goal \u2013 eternal, perfect, and infinite filling with the Supreme Light.<\/p>\n","protected":false},"excerpt":{"rendered":"

      First, let us examine the issue: \u201cThe connection between the Creator and the Creation\u201d, having pointed out that the Creator\u2019s […]<\/p>\n","protected":false},"featured_media":0,"parent":15047,"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 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