{"id":16224,"date":"2025-12-09T23:15:00","date_gmt":"2025-12-09T23:15:00","guid":{"rendered":"https:\/\/staging.kabbalah.info\/?post_type=book&p=16224"},"modified":"2026-01-23T22:41:28","modified_gmt":"2026-01-23T22:41:28","slug":"part-6-the-world-of-nekudim-tes","status":"publish","type":"book","link":"https:\/\/www.kabbalah.info\/en\/part-6-the-world-of-nekudim-tes\/","title":{"rendered":"Part 6 – The World of Nekudim"},"content":{"rendered":"\n

1. *  AK<\/em> contains  AB SAG MA BON<\/em> in its  Atzmut<\/em>. Each of these four consists of all four and  Orot<\/em> stem from it, which are its  Anafim<\/em>. The  AB <\/em>is in its Mochin <\/em>and corresponds to  AA<\/em> and  Abba de Atzilut.<\/em><\/strong><\/p>\n\n\n\n

It contains a model of  Behinat Atik de Atzilut Abov<\/em>e its  Galgalta<\/em>.<\/strong><\/p>\n\n\n\n

Its  SAG <\/em>is from  Awzen <\/em>down to its  Tabur<\/em>, corresponding to  Bina de Atzilut<\/em>, and its  MA <\/em>and  BON <\/em>are from its  Tabur <\/em>down, corresponding to  ZON de Atzilut<\/em>.<\/strong><\/p>\n\n\n\n

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

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

This concept that I\u2019ve begun with is the most profound of all the Rav\u2019s concepts regarding Olam <\/em>ha <\/em>Nekudim<\/em>, and should have been presented at the end of the part. However, in this section the Rav gave us the key by which he explains all the future issues before us in the Eser <\/em>Sefirot <\/em>de <\/em>Nekudim<\/em>. Hence, the reader must know and remember it well before examining the concepts themselves.<\/p>\n\n\n\n

First, we must know which of the Partzufim<\/em> of AB<\/em> the Rav refers to in this case, as we know that there are five Partzufim<\/em> in AK<\/em>. However, the Rav has already notified us that in the first two Partzufim<\/em>of AK<\/em>, namely Partzuf Keter <\/em>de <\/em>AK<\/em> and Partzuf <\/em>AB <\/em>de <\/em>AK<\/em>, we have no permission to speak.<\/p>\n\n\n\n

The study begins only in Partzuf <\/em>SAG<\/em>, from Behinat <\/em>Awzen<\/em> down, meaning its Koma<\/em> (level) is only up to Bina<\/em>, as Bina <\/em>de <\/em>Rosh<\/em> is called Awzen<\/em>. That teaches us that the Rav speaks of Partzuf <\/em>SAG <\/em>de <\/em>AK<\/em>here, and the details and matters elucidated before us revolve only around that Partzuf<\/em>.<\/p>\n\n\n\n

He says that it contains AB <\/em>SAG <\/em>MA <\/em>BON<\/em> in its Atzmut<\/em>, which are the four Komot<\/em> that come out over the above four Behinot<\/em>. These are Behina Gimel<\/em>, extending Komat <\/em>(Koma<\/em> of) Hochma<\/em>, called HaVaYaH <\/em>de <\/em>AB<\/em>, Behina <\/em>Bet<\/em>, extending Komat <\/em>Bina<\/em>, called HaVaYaH <\/em>de <\/em>SAG<\/em>, Behina <\/em>Aleph<\/em>, extending Komat <\/em>ZA<\/em>, called HaVaYaH <\/em>de <\/em>MA<\/em>, and Komat <\/em>Malchut<\/em>, called BON<\/em>. Each of them contains all four, as he explains henceforth.<\/p>\n\n\n\n

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

They are called Se\u2019arot <\/em>Reisha<\/em> and Se\u2019arot <\/em>Dikna<\/em>, emanated from this Rosh <\/em>de <\/em>SAG <\/em>de <\/em>AK<\/em>. Indeed, know that everything said here is but Shorashim<\/em> to the items in Olam <\/em>Atzilut<\/em>. Although they are not operative here, they are nonetheless rooted here.<\/p>\n\n\n\n

The  AB <\/em>is in its  Mochin<\/em>.<\/strong><\/p>\n\n\n\n

Here we must remember everything that\u2019s been explained regarding the emanation of the first three Partzufim<\/em> of AK<\/em>, very briefly explained in the Rav\u2019s words on Part five. He calls the first Partzuf <\/em>of AK <\/em>\u201cHitpashtut Aleph<\/em>\u201d, Partzuf <\/em>AB <\/em>\u201cHitpashtut Bet<\/em>\u201d, and Partzuf <\/em>SAG <\/em>de <\/em>AK<\/em> \u201cThe second Behina<\/em> of Hitpashtut <\/em>Bet<\/em>\u201d. We must generally remember all the words brought by the Rav there, and everything explained there in Ohr <\/em>Pnimi<\/em>, for I will not repeat anything here, only use the names.<\/p>\n\n\n\n

You already know that any Tachton <\/em>clothes its Elyon<\/em> only from the Peh<\/em> down, meaning from the place it is rooted and where it emerges, which is the Malchut <\/em>of the Rosh<\/em> of its Elyon<\/em>. This is where the Tachton <\/em>emerges.<\/p>\n\n\n\n

Hence, Keter<\/em> of Rosh <\/em>de <\/em>SAG<\/em> is called Awzen<\/em> because Ohr <\/em>Bina<\/em>, which is called Awzen<\/em> clothes the Kli <\/em>de <\/em>Keter<\/em>. He, in turn, clothes its Upper Partzuf<\/em>, called AB<\/em>, from the Peh<\/em> down.<\/p>\n\n\n\n

Know, that this Guf <\/em>de <\/em>AB<\/em>, clothed in Rosh <\/em>de <\/em>SAG<\/em>, becomes a Neshama <\/em>and Mochin <\/em>to the Rosh <\/em>de <\/em>SAG<\/em>. It is written, \u201cThe  AB<\/em> is in its  Mochin<\/em>, and corresponds to  AA<\/em> and  Abba de Atzilut<\/em>.<\/strong>\u201d It is so because Guf <\/em>AB<\/em>, clothed in Rosh <\/em>de <\/em>SAG<\/em>, are Behinat <\/em>Mochin <\/em>to the Rosh <\/em>de <\/em>SAG<\/em>.<\/p>\n\n\n\n

Corresponds to  AA <\/em>and  Abba de Atzilut<\/em>.<\/strong><\/p>\n\n\n\n

AA<\/em> is AB <\/em>de <\/em>MA<\/em> in Atzilut<\/em>, and Abba<\/em> is AB <\/em>de <\/em>BON<\/em> in Atzilut<\/em>, where the five Partzufim <\/em>de <\/em>MA<\/em> and the five Partzufim <\/em>de <\/em>BON<\/em> join together. It is written that Behinat <\/em>Guf <\/em>de <\/em>AB<\/em> clothed in Rosh <\/em>de <\/em>SAG<\/em> is equivalent to AA<\/em> and Abba <\/em>de <\/em>Atzilut<\/em>.<\/p>\n\n\n\n

Know, that this discourse explains the equivalence of the five Partzufim <\/em>de <\/em>SAG <\/em>de <\/em>AK<\/em> with the five Partzufim<\/em> in Atzilut<\/em>. This is in order to know how to deduce from one regarding the other, and how the branches connect and concatenate from their Shorashim<\/em>. It is also to study the Elyon<\/em> through its Tachton<\/em>, and this is immeasurably beneficial.<\/p>\n\n\n\n

A model of  Behinat Atik de Atzilut<\/em>.<\/strong><\/p>\n\n\n\n

Partzuf Keter <\/em>de <\/em>Atzilut <\/em>is called Atik<\/em>. He says that above Partzuf <\/em>AB <\/em>de <\/em>AK<\/em> there is another (first) Partzuf<\/em>, meaning Partzuf Keter <\/em>de <\/em>AK<\/em>, corresponding to Partzuf <\/em>Atik<\/em> in Atzilut<\/em>.<\/p>\n\n\n\n

Its  SAG <\/em>is from  Awzen <\/em>down to its  Tabur<\/em>.<\/strong><\/p>\n\n\n\n

Partzuf <\/em>SAG <\/em>de <\/em>AK<\/em>, whose Koma<\/em> reaches Bina<\/em>, is called Awzen<\/em>. Everything spoken here stems from it, and completes and ends on the Tabur<\/em>. We must thoroughly understand the essence of that Tabur<\/em>, upon which Partzuf <\/em>SAG<\/em> ends. This Tabur<\/em> is the entire axis upon which all the items in Olam <\/em>ha <\/em>Nekudim <\/em>revolve.<\/p>\n\n\n\n

Know, that in fact, SAG<\/em> stretches down to the Sium <\/em>Raglaim <\/em>of the inner AK<\/em>, called Partzuf Keter<\/em>. However, after the Tzimtzum <\/em>of NHY<\/em> (to be explained later), it rose and ended at the Tabur<\/em>.<\/p>\n\n\n\n

However, only the Raglaim <\/em>of Partzuf <\/em>AB<\/em> ended there. This is because from there down is the place of Malchut <\/em>of the inner AK<\/em>, namely Behina Dalet<\/em>. Since Malchut <\/em>de <\/em>Partzuf <\/em>AB<\/em> had only Aviut <\/em>de <\/em>Behina Gimel<\/em>, it could not shine for Behina Dalet <\/em>of Malchut de<\/em> inner AK<\/em>, whose place is called Tabur<\/em>. For that reason the Raglaim <\/em>of Partzuf <\/em>AB<\/em> ended above Tabur<\/em>.<\/p>\n\n\n\n

However, the Koma<\/em> of Partzuf <\/em>SAG<\/em> only reaches Bina<\/em>. It is known that the Tzimtzum <\/em>was only on the Ohr <\/em>Hochma<\/em>, not on the Ohr <\/em>Bina<\/em>. For that reason Partzuf <\/em>SAG<\/em> could expand and shine below Tabur<\/em>too, though she doesn\u2019t have Masach de <\/em>Behina Dalet<\/em>.<\/p>\n\n\n\n

You already know that Partzuf <\/em>is Hitpashtut <\/em>Bet<\/em> of the inner AK<\/em>, expanding and filling the Kelim<\/em>, emptied in Histalkut Aleph<\/em>. This is the meaning of Hitpashtut <\/em>Bet<\/em>, as has been written, and thus Behinot <\/em>ZON<\/em> of the inner AK<\/em> below Tabur<\/em> remained without Ohr<\/em>.<\/p>\n\n\n\n

This is so because Hitpashtut <\/em>Bet<\/em>, meaning AB<\/em>, cannot shine for them, as it doesn\u2019t have the Masach <\/em>needed for Kelim <\/em>de <\/em>Behina Dalet<\/em>. For that reason, the Orot <\/em>de <\/em>Partzuf <\/em>SAG<\/em> came and filled in for the absence of AB<\/em>. They expanded to the same Kelim <\/em>de <\/em>ZON<\/em> below Tabur<\/em>, which could not be filled by AB<\/em>.<\/p>\n\n\n\n

It turns out that the Histalkut <\/em>of the Orot<\/em> of the Kelim <\/em>de <\/em>Partzuf Keter <\/em>de <\/em>AK<\/em>, called \u201cInner AK<\/em>\u201d, could not be fulfilled once more, only through the two Partzufim <\/em>AB<\/em> and SAG<\/em>. AB<\/em> filled it to the Tabur<\/em>, and SAG<\/em> filled it from Tabur<\/em> down to its Sium Raglaim<\/em>.<\/p>\n\n\n\n

SAG<\/em> is divided within itself into Taamim<\/em> and Nekudot<\/em>, being Keter <\/em>de <\/em>Guf<\/em>, and the lower nine de <\/em>Guf<\/em>from Hochma <\/em>down (see Part 5, item 24, and Ohr Pnimi <\/em>there). Only the first Hitpashtut <\/em>of the Partzuf<\/em>, before it begins to diminish, is the Ohr Yashar <\/em>of that Partzuf<\/em>, called Ohr <\/em>Rachamim<\/em>.<\/p>\n\n\n\n

However, from the moment the Masach <\/em>begins to purify and diminish its Koma<\/em>, they are no longer Behinot <\/em>Ohr <\/em>Rachamim<\/em>. It is so even though the Ohr Elyon <\/em>does not stop mating with it on the four Behinot<\/em> of its purification as it generates the four levels of Hochma<\/em>, Bina<\/em>, ZA<\/em> and Malchut <\/em>on its way. This is the reason they are called Nekudot<\/em>.<\/p>\n\n\n\n

The Orot<\/em> clothed the Sefirot <\/em>of the first three Partzufim <\/em>GAS <\/em>de <\/em>AK<\/em> by way of Matei ve Lo Matei<\/em>. Thus, first the Ohr<\/em> expanded only to Kli <\/em>de <\/em>Keter<\/em>. Then it is Lo <\/em>Matei<\/em> in Keter<\/em>, meaning its measure of Aviut<\/em>in the Masach <\/em>has been purified. In that state the Ohr<\/em> is Matei<\/em> in Hochma<\/em>.<\/p>\n\n\n\n

This is so because the Ohr<\/em> expanded in Behinat <\/em>Rachamim<\/em>, called Taamim<\/em>, only in Kli <\/em>de <\/em>Keter<\/em>. However, the Ohr<\/em> reached Kli <\/em>de <\/em>Hochma<\/em> only after the Hizdakchut <\/em>of the Masach <\/em>and the diminution of the Koma<\/em>, and likewise in the rest of the Sefirot<\/em>.<\/p>\n\n\n\n

For that reason, all the Sefirot <\/em>below Keter<\/em> are called Nekudot<\/em>, as they are already from Behinot <\/em>Ohr Hozer <\/em>and Din<\/em>. It is written at length in the words of the Rav above (Part 4, Chap 3).<\/p>\n\n\n\n

It\u2019s been explained above (Part 5, item 47, Ohr <\/em>Pnimi<\/em>) that the two Orot<\/em> that came down and clothed Kli <\/em>de <\/em>Keter<\/em>, are called ZON<\/em>. The Zachar<\/em> has Behina Gimel <\/em>de <\/em>Hitlabshut <\/em>and his Koma<\/em> reaches Hochma<\/em>; the Nekeva<\/em> has Aviut <\/em>de <\/em>Behina Bet <\/em>and her Koma<\/em> reaches Bina<\/em>.<\/p>\n\n\n\n

Hence, Kli <\/em>de <\/em>Keter<\/em> too was forced to end on Tabur<\/em>, evened with the Raglaim <\/em>of AB<\/em>, for the same reason as AB<\/em>\u2019 s<\/em>. The Zachar <\/em>has Komat <\/em>(Koma<\/em> of) Hochma <\/em>there in Kli <\/em>de <\/em>Keter<\/em>. For that reason the Tzimtzum <\/em>is implemented on him as on Partzuf <\/em>AB<\/em>, and he must end above Tabur<\/em> because he cannot shine to the Kelim <\/em>de <\/em>ZON <\/em>de <\/em>Behina Dalet<\/em>.<\/p>\n\n\n\n

You find that the Rav\u2019s words that Partzuf <\/em>SAG<\/em> expands to the Raglaim <\/em>of AK<\/em> refer only to Behinot <\/em>Nekudot <\/em>de <\/em>SAG<\/em>, which are the nine lower Sefirot <\/em>from Hochma <\/em>down. However, Taamim <\/em>de <\/em>SAG<\/em>, being the Keter <\/em>de <\/em>Guf <\/em>de <\/em>SAG<\/em>, stop at the Tabur<\/em>. It is so because it cannot shine from Tabur<\/em> down due to the Ohr <\/em>Hochma <\/em>in it.<\/p>\n\n\n\n

Only after ZON <\/em>de <\/em>Keter<\/em> are purified from Behina Gimel <\/em>and Behina Bet <\/em>in them into Behina Bet <\/em>and Behina <\/em>Aleph<\/em>, which is given to the Kli <\/em>de <\/em>Hochma <\/em>de <\/em>SAG<\/em>, these Orot<\/em> no longer have any Koma<\/em> of Hochma<\/em>. Then these Orot <\/em>de <\/em>SAG<\/em> expand to the Kelim<\/em>de <\/em>ZON<\/em> in the inner AK<\/em> below Tabur<\/em>, as do the Orot<\/em> in the other Komot<\/em>, Bina<\/em>, ZA<\/em> and Malchut<\/em>.<\/p>\n\n\n\n

It has been explained in the Rav\u2019s words above that these four Komot <\/em>HB<\/em>, ZA<\/em> and Malchut <\/em>de <\/em>SAG<\/em>that expanded below Tabur<\/em>, rose once more to the place of the Taamim <\/em>de <\/em>SAG<\/em> above Tabur<\/em>. They did not expand from Tabur<\/em> downward any longer.<\/p>\n\n\n\n

It is written here, that Tabur<\/em> ends on the Tabur<\/em>, meaning after the ascent of these Orot<\/em> above Tabur<\/em>. The ascents of these Orot<\/em> are henceforth called Tzimtzum <\/em>NHY<\/em>. Understand all the above thoroughly and repeat it until it is seemingly placed in a box, for you will need all the above in every single word in the explanation of the Nekudim <\/em>and the breaking of the vessels, and it is impossible to always repeat such lengthiness.<\/p>\n\n\n\n

And its  MA <\/em>and  BON <\/em>are from its  Tabur <\/em>down, corresponding to  ZON de Atzilut<\/em>.<\/strong><\/p>\n\n\n\n

It refers to the Eser <\/em>Sefirot <\/em>de <\/em>Nekudim<\/em>, considered MA<\/em> and BON<\/em> of this SAG<\/em>. They correspond to the ZON <\/em>de <\/em>Atzilut<\/em>, which also clothe Partzuf <\/em>AA<\/em> from Tabur<\/em> down, and the reason for these words will be explained henceforth.<\/p>\n\n\n\n

2. As in its  Pnimiut,<\/em> so in the  Orot<\/em> that stem from it, which are its branches. The  Se’arot<\/em> of its  Rosh<\/em> are opposite the branches of  AB,<\/em> and the Se\u2019arot Dikna<\/em> are from the  AHP,<\/em> corresponding to the branches of  SAG.<\/em><\/strong><\/p>\n\n\n\n

AVI<\/em> are contained in them, and between the two of them, they took  Bina de MA<\/em> after the correction. It is the name  SAG,<\/em> that contains the both of them, and they are incorporated in  Mazla de Dikna de AA.<\/em> Study it thoroughly for so it is here, but then  SAG<\/em> still expanded to the  Raglaim<\/em> of AK.<\/em><\/strong><\/p>\n\n\n\n

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

2. The  Se’arot <\/em>of its  Rosh <\/em>are opposite the branches of  AB<\/em>, and the  Se\u2019arot Dikna<\/em> are from the  AHP<\/em>, corresponding to the branches of  SAG<\/em>.<\/strong><\/p>\n\n\n\n

These Se\u2019arot <\/em>Rosh<\/em> and Dikna<\/em> did not come out immediately with the emanation of the Partzuf<\/em>, but after the Tzimtzum <\/em>of NHY<\/em> and the ascent of the lower Hey<\/em> to the Eynaim<\/em>. It will be explained henceforth that the lower Hey<\/em>, which is the joint Masach <\/em>for Behina Bet <\/em>and Behina Dalet <\/em>together, rose to Hochma <\/em>de <\/em>Rosh <\/em>de <\/em>SAG<\/em>, called Eynaim<\/em>. There it mated with Ohr Elyon <\/em>and raised Ohr Hozer <\/em>from Hochma<\/em> to Keter<\/em>, meaning from Eynaim <\/em>to Galgalta<\/em>, extending only Komat <\/em>ZA<\/em>.<\/p>\n\n\n\n

In that state the Eser <\/em>Sefirot <\/em>de <\/em>Rosh <\/em>SAG<\/em> divided into Galgalta <\/em>and Eynaim <\/em>and to Awzen<\/em>, Hotem<\/em>, Peh<\/em>. Since the place of the Zivug<\/em> became the Eynaim<\/em>, and the Eynaim <\/em>operated instead of Peh <\/em>de <\/em>Rosh<\/em>, the three Sefirot <\/em>AHP<\/em> became Behinat <\/em>Guf<\/em>.<\/p>\n\n\n\n

They receive from this Malchut <\/em>that stands at the Eynaim<\/em>, pouring to them from above downward, and only two Sefirot Galgalta<\/em> and Eynaim <\/em>remain there in Behinat <\/em>Rosh<\/em>, meaning in Behinat<\/em> from below upward. Thus, the Eser <\/em>Sefirot <\/em>de <\/em>Rosh<\/em> are divided into two Behinot<\/em>: Rosh<\/em> and Guf<\/em>. It is so because only their Keter<\/em> and Hochma<\/em> remain as Behinat <\/em>Rosh<\/em>, but Bina<\/em>, ZA<\/em> and Malchut <\/em>in them departed from Behinat <\/em>Rosh<\/em> and became Sefirot de <\/em>Guf<\/em>.<\/p>\n\n\n\n

This Zivug<\/em>, which divides the Eser <\/em>Sefirot <\/em>de <\/em>Rosh<\/em> into two Behinot<\/em>, Rosh<\/em> and Guf<\/em>, is made in the Hochma <\/em>de <\/em>Rosh <\/em>SAG<\/em> itself. However, for itself, it remains unchanged, as it is known that there is no absence in spirituality. There is only an addition here, for they are considered Eser <\/em>Sefirot <\/em>of the branches of Rosh <\/em>de <\/em>SAG<\/em>, called Eser <\/em>Sefirot <\/em>de <\/em>Se\u2019arot<\/em>.<\/p>\n\n\n\n

They are the ones that were divided on the two above Behinot <\/em>Rosh<\/em> and Guf<\/em>. The Keter<\/em> and Hochma <\/em>in them, which remained in Behinat <\/em>Rosh<\/em>, are considered the branches of AB<\/em>, in the form of Se\u2019arot <\/em>Rosh<\/em>. The three Sefirot <\/em>AHP<\/em> in them, which became the Behinat <\/em>Guf<\/em>, are considered Se\u2019arot <\/em>Dikna<\/em>, the branches of SAG<\/em>.<\/p>\n\n\n\n

It is written, \u201cThe  Se’arot<\/em> of its  Rosh<\/em> are opposite the branches of  AB<\/em>, and the  Se\u2019arot Dikna <\/em>are from the  AHP<\/em>, corresponding to the branches of  SAG<\/em>.\u201d<\/strong> It means that that division of the Eser <\/em>Sefirot <\/em>of the Rosh<\/em> into two Behinot <\/em>GE<\/em> and AHP<\/em> that occurred in Rosh <\/em>de <\/em>SAG<\/em>, this innovation is called Se\u2019arot<\/em>. Also, Behinot <\/em>Galgalta<\/em> and Eynaim <\/em>that remained in Behinat <\/em>Rosh<\/em> is considered the branches of AB<\/em>, and Behinot <\/em>Awzen<\/em>, Hotem<\/em>, Peh<\/em> in them that went outside the Rosh<\/em>, are considered the branches of SAG<\/em>. The reason for it will be explained henceforth.<\/p>\n\n\n\n

AVI <\/em>are contained in them, and between the two of them, they took  Bina de MA<\/em> after the correction. It is the name  SAG<\/em>, that contains the both of them, and they are incorporated in Mazla de Dikna de AA<\/em>.<\/strong><\/p>\n\n\n\n

He tells us that as AVI <\/em>de <\/em>Atzilut <\/em>were incorporated and came out of the Eser <\/em>Sefirot <\/em>de <\/em>Dikna <\/em>de <\/em>AA<\/em>, so the Eser <\/em>Sefirot <\/em>de <\/em>Nekudim <\/em>emerged from the Se\u2019arot Dikna <\/em>de <\/em>Rosh <\/em>SAG<\/em>.<\/p>\n\n\n\n

Know, that there are three Behinot <\/em>AVI<\/em>: the Inner AVI<\/em>, Upper AVI<\/em>, and YESHSUT<\/em>. All of these three are contained in Se\u2019arot Dikna<\/em>, as there are thirteen Tikkunim<\/em> of Dikna<\/em>, which are three HaVaYot<\/em>, meaning three Behinot<\/em> of Eser <\/em>Sefirot<\/em>.<\/p>\n\n\n\n

The first Eser <\/em>Sefirot <\/em>are considered the first four Tikkunim<\/em>, ending at Shibolet <\/em>ha <\/em>Zakan<\/em>. The Inner AVI <\/em>emerged from this Shibolet <\/em>ha <\/em>Zakan<\/em>, being GAR <\/em>de <\/em>Nekudim<\/em>. The Upper AVI<\/em> emerged from the middle four Tikkunim<\/em>, ending on the Upper Mazal<\/em>, called Notzer <\/em>Hesed<\/em>. Israel and ST <\/em>de <\/em>Atzilut<\/em>, emerged from the last Eser <\/em>Sefirot<\/em>, being the five lower Tikkunim<\/em>, ending at the bottom Mazal<\/em>, called ve <\/em>Nakeh<\/em>.<\/p>\n\n\n\n

It is written, \u201cthey are incorporated in  Mazla <\/em>de <\/em>Dikna <\/em>de AA<\/em>.<\/strong>\u201d The above-mentioned AVI<\/em> are called Abba<\/em> together, and the above-mentioned YESHSUT <\/em>are called Ima<\/em> together. Abba<\/em> is incorporated in the Upper Mazal<\/em>, and Ima<\/em> is incorporated in the Lower Mazal<\/em>, and both are incorporated in Mazla<\/em>.<\/p>\n\n\n\n

However, the four Upper Tikkunim<\/em>, that end on Shibolet <\/em>ha <\/em>Zakan<\/em> belong to the Inner AVI<\/em>. Only GAR <\/em>de <\/em>Nekudim <\/em>emerged from them, which are Behinat<\/em> inner AVI<\/em>. Remember these things for you will need them in every single word that follows.<\/p>\n\n\n\n

Then  SAG <\/em>still expanded to the  Raglaim <\/em>of  AK<\/em>.<\/strong><\/p>\n\n\n\n

This has already been clarified above (Ohr Pnimi <\/em>item one, in the paragraph beginning with \u201cIts SAG<\/em><\/strong>\u201d).<\/p>\n\n\n\n

3. In the beginning,  AK<\/em> was thus: its first three are  AB \u2013 Keter, <\/em>SAG – Hochma<\/em> and  Bina.<\/em> This  SAG<\/em> was clothing with its lower half, which are its Nekudot,<\/em> over  Tabur de AK<\/em> down, inside  MA<\/em> and  BON de AK,<\/em> and all this is Pnimiut AK<\/em>:  Atzmut, <\/em>Orot<\/em> and  Kelim.<\/em><\/strong><\/p>\n\n\n\n

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

3. In the beginning,  AK <\/em>was thus: its first three are  AB <\/em>\u2013  Keter<\/em>.<\/strong><\/p>\n\n\n\n

The words here are about the same issue presented above, only in different wording. I copied them only because there are some small innovations here. Here too it revolves around Partzuf <\/em>SAG <\/em>de <\/em>AK<\/em>and connects it with Partzuf <\/em>AB <\/em>de <\/em>AK<\/em> that\u2019s clothed in it.<\/p>\n\n\n\n

You already know that Partzuf <\/em>SAG<\/em> clothes from Peh <\/em>de <\/em>Rosh <\/em>de <\/em>AB <\/em>down, meaning the Behinat<\/em> three Sefirot <\/em>HGT <\/em>de <\/em>Guf <\/em>de <\/em>AB<\/em>. It is written, \u201cIts first three are  AB<\/em> \u2013  Keter<\/em><\/strong>.\u201d This is so because HGT <\/em>de <\/em>AB<\/em> become GAR <\/em>de <\/em>Partzuf <\/em>SAG<\/em>, where Rosh <\/em>de <\/em>SAG<\/em> clothes them from without. The Peh<\/em>, being Malchut <\/em>de <\/em>Rosh <\/em>de <\/em>AB<\/em>, is Behinat <\/em>Keter <\/em>de <\/em>Rosh <\/em>SAG<\/em> above it, and HGT <\/em>de <\/em>AB<\/em> are the inner Mochin <\/em>in it.<\/p>\n\n\n\n

SAG <\/em>–  Hochma <\/em>and  Bina<\/em>.<\/strong><\/p>\n\n\n\n

It means that there is Hochma <\/em>and Bina <\/em>in Partzuf <\/em>SAG<\/em> itself. Even though the entire Koma<\/em> of SAG<\/em> is only Bina<\/em>, it still contains Zachar <\/em>and Nekeva<\/em>. It means that the Masach <\/em>that rose to Malchut <\/em>de <\/em>Rosh <\/em>AB<\/em> for the Zivug<\/em> for Partzuf <\/em>SAG<\/em> consists of two Upper Reshimot<\/em>, being Reshimo <\/em>de <\/em>Behina Gimel <\/em>de <\/em>Hitlabshut<\/em> (only, without Hamshacha<\/em>) and a complete Reshimo <\/em>de <\/em>Behina <\/em>Bet<\/em>.<\/p>\n\n\n\n

For that reason two Zivugim<\/em> were made on them: the first in Komat <\/em>Hochma<\/em>, and the second in Komat <\/em>Bina<\/em>, and they are called ZON<\/em>. The Reshimo <\/em>de <\/em>Behina Gimel de <\/em>Hitlabshut <\/em>that Komat <\/em>Hochma <\/em>extended on is called Zachar<\/em>, and the Reshimo <\/em>de <\/em>Behina <\/em>Bet<\/em>, which is complete with Behinat <\/em>Hamshacha <\/em>too, is called Nekeva<\/em>. The principal Ohr <\/em>de <\/em>Partzuf <\/em>SAG<\/em>, which is Komat <\/em>Bina<\/em>, came out over her.<\/p>\n\n\n\n

These ZON<\/em> were clothed only in Kli <\/em>de <\/em>Keter<\/em> of the Guf <\/em>de <\/em>SAG<\/em> and do not extend from them to the lower nine Sefirot de <\/em>SAG<\/em>, though ZON <\/em>de <\/em>Kli <\/em>de <\/em>Keter<\/em> were purified into Behina Bet <\/em>and Behina <\/em>Aleph<\/em> (see Part 5, Ohr <\/em>Pnimi<\/em>, item 47).<\/p>\n\n\n\n

It is written, \u201cSAG <\/em>–  Hochma <\/em>and  Bina<\/em>.<\/strong>\u201d This is so because the Partzuf <\/em>is always named after its Upper Sefirot<\/em>. Since the above Sefirot <\/em>of ZON<\/em> have Komat <\/em>Hochma <\/em>and Bina<\/em> in them, SAG<\/em> is called Hochma <\/em>and Bina<\/em>.<\/p>\n\n\n\n

He tells us that so as to understand the following text, that this SAG<\/em> later became Behinat <\/em>AB<\/em>, though it is known that AB<\/em>\u2019s <\/em>Koma<\/em> is up to Hochma<\/em>. How then could SAG<\/em> be turned into AB<\/em>? For that reason he mentions here that there is Hochma <\/em>and Bina<\/em> in this SAG<\/em>, for the Zachar <\/em>is Behina Gimel de <\/em>Hitlabshut<\/em>, being Behinat <\/em>AB<\/em>, which is why it later turned into Behinat <\/em>AB<\/em>, and remember that.<\/p>\n\n\n\n

Its lower half, which are its  Nekudot<\/em>, over  Tabur de AK<\/em> down, inside  MA <\/em>and  BON de AK<\/em>.<\/strong><\/p>\n\n\n\n

You must remember the meaning of Taamim<\/em> and Nekudot<\/em>, presented above in the Rav\u2019s words (Part 4, Chap 3, item 11). The first Hitpashtut <\/em>to the Partzuf<\/em>, before the Masach <\/em>begins to purify, is called Taamim<\/em>. This is Ohr Yashar <\/em>and Rachamim<\/em>.<\/p>\n\n\n\n

However, when the Masach <\/em>begins to purify, Ohr Elyon <\/em>stretches from the Maatzil <\/em>and mates with the Masach <\/em>during the gradations of its Hizdakchut<\/em>. The four Komot<\/em> emerging at that time, being Hochma<\/em>, Bina<\/em>, ZA<\/em> and Malchut<\/em>, are called Nekudot<\/em>, as they are Behinat <\/em>Ohr Hozer <\/em>and Din<\/em>.<\/p>\n\n\n\n

At the same time you must understand that only the Orot<\/em> in Kli <\/em>de <\/em>Keter <\/em>de <\/em>Guf <\/em>de <\/em>SAG<\/em> are called Taamim<\/em>, but all nine lower Sefirot <\/em>below Keter <\/em>de <\/em>Guf <\/em>de <\/em>SAG<\/em> are called Nekudot<\/em>. You should also know that Kli <\/em>de <\/em>Keter <\/em>de <\/em>Guf <\/em>de <\/em>SAG<\/em> expands to the Tabur<\/em>, meaning to the Sium <\/em>Raglaim <\/em>of the Guf <\/em>de <\/em>AB<\/em>, and that place of Sium<\/em> is called Tabur<\/em>.<\/p>\n\n\n\n

It is written, \u201cIts lower half, which are its  Nekudot<\/em>, over  Tabur <\/em>de <\/em>AK<\/em> down, inside  MA<\/em> and BON <\/em>de <\/em>AK<\/em>.<\/strong>\u201d It refers to its lower nine Sefirot<\/em> because all lower nine Sefirot <\/em>are called Nekudot<\/em> here, for they all descended below Tabur<\/em> and clothed the inner MA<\/em> and BON <\/em>de <\/em>AK<\/em>.<\/p>\n\n\n\n

And all this is  Pnimiut AK<\/em>.<\/strong><\/p>\n\n\n\n

It means that all this is Behinat <\/em>Partzuf <\/em>SAG<\/em> in its own structure, and not at all the branches that stem from it outwardly, which he will explain later.<\/p>\n\n\n\n

4. After that it generated the exterior  Behinot<\/em> to clothe it. First it generated  Orot<\/em> from the general, interior  AB,<\/em> which is the  Se\u2019arot<\/em> of the Keter,<\/em> surrounding its  Rosh<\/em> from without to the  Metzach<\/em> and to the Awznaim.<\/em><\/strong><\/p>\n\n\n\n

Afterwards it generated the  Se\u2019arot<\/em> of the  Zakan<\/em> that extend from the general  SAG<\/em> called  Nekudim,<\/em> from which the collective three  Mochin<\/em> in it were made.<\/strong><\/p>\n\n\n\n

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

4. The  Se\u2019arot <\/em>of the  Keter<\/em>, surrounding its  Rosh <\/em>from without to the  Metzach <\/em>and to the Awznaim<\/em>.<\/strong><\/p>\n\n\n\n

It has already been explained that the Se\u2019arot <\/em>divide into two Behinot<\/em>: Rosh<\/em> and Guf<\/em>. Until the Awznaim<\/em>, which is Bina<\/em>, it is considered Rosh<\/em>, because the place of the Zivug<\/em> was in Nikvey Eynaim<\/em>, being Hochma <\/em>de <\/em>Rosh<\/em>. For that reason the Orot<\/em> expanded from there down to the Awzen <\/em>Hotem <\/em>Peh<\/em>, to Behinat <\/em>Hitlabshut<\/em>, called Guf<\/em>.<\/p>\n\n\n\n

You already know that there is a great difference between the Rosh<\/em> and the Guf<\/em>. This is the reason it is written that the Se\u2019arot <\/em>extend until the Awznaim<\/em>, because until there it is regarded as Rosh<\/em>. However, from the Awznaim <\/em>down it is already considered Guf<\/em>.<\/p>\n\n\n\n

Se\u2019arot <\/em>of the  Zakan <\/em>that extend from the general  SAG <\/em>called  Nekudim<\/em>.<\/strong><\/p>\n\n\n\n

You must know that these AHP<\/em> that came out from Behinat <\/em>Rosh<\/em> to Behinat <\/em>Guf<\/em> are always called \u201cThe General SAG<\/em>\u201d. The reason is, as the Rav writes in the following, that this entire SAG <\/em>de <\/em>AK<\/em> we deal with, is considered as all AB<\/em>, except for the Nekudot<\/em> in it, which are its bottom half, to be called YESHSUT<\/em>.<\/p>\n\n\n\n

Only that is considered SAG<\/em>, for only that came out through the Nikvey Eynaim <\/em>into Behinat <\/em>AHP <\/em>de <\/em>Guf<\/em>. This YESHSUT <\/em>is called the \u201cGeneral SAG<\/em>\u201d in every place; it is the Rosh<\/em> of the Eser <\/em>Sefirot <\/em>de <\/em>Nekudim<\/em>.<\/p>\n\n\n\n

It\u2019s been explained above that the beginning of the Zivug<\/em> in Nikvey Eynaim<\/em>, which came out of the AHP<\/em> into Behinat <\/em>Guf<\/em>, was made in Rosh <\/em>de <\/em>SAG<\/em> itself, but as Se\u2019arot<\/em>. The Se\u2019arot Rosh<\/em> until the Awznaim <\/em>are considered Behinat<\/em> from below upward, which is Rosh<\/em>. Hence, it is still considered AB<\/em>, as no change is apparent in it yet, due to the ascent of the lower Hey<\/em> to Nikvey Eynaim<\/em>.<\/p>\n\n\n\n

However, from Nikvey Eynaim <\/em>down, which are Se\u2019arot Dikna<\/em>, they are already considered AHP<\/em> that came out of the Rosh<\/em> and became Behinat <\/em>Guf<\/em>. Hence the AHP <\/em>de <\/em>Se\u2019arot<\/em> alone, called Se\u2019arot Dikna<\/em>, are regarded as the General SAG<\/em>, which is Behinat <\/em>Nekudim<\/em>. This will be explained elaborately in its proper place.<\/p>\n\n\n\n

It is written, \u201cAfterwards it generated the  Se\u2019arot <\/em>of the  Zakan<\/em> that extend from the general SAG <\/em>called  Nekudim<\/em>.<\/strong>\u201d That means that from the Behinat <\/em>Awznaim <\/em>down the Se\u2019arot <\/em>of the Zakan<\/em>extended in the Behinat<\/em> general SAG<\/em>, called Nekudim<\/em>. However, these Se\u2019arot <\/em>that extend from the Nikvey Eynaim<\/em>, meaning from Malchut <\/em>in Hochma <\/em>from below upward, are still considered AB<\/em>; they are not branches of the general SAG<\/em>.<\/p>\n\n\n\n

Thus, the Se\u2019arot Rosh<\/em> are branches that extend from AB<\/em>, and Se\u2019arot Dikna<\/em> are branches extending from the general SAG<\/em>, and remember that.<\/p>\n\n\n\n

The collective three  Mochin <\/em>in it.<\/strong><\/p>\n\n\n\n

It means that the first three Sefirot KHB <\/em>de <\/em>Nekudim <\/em>are made of these Se\u2019arot <\/em>Zakan<\/em>, though not from itself, but from them in general, grouped in the fourth correction of the Se\u2019arot <\/em>Zakan<\/em>, called Shibolet <\/em>ha <\/em>Zakan<\/em>. As it is written elaborately afterwards. It is written, \u201cfrom which the collective three  Mochin <\/em>in it were made.<\/strong>\u201d<\/p>\n\n\n\n

5. First the  Taamim de SAG<\/em> extended, which is  AHP<\/em> through its  Tabur.<\/em> It did not bring the other  Behinot<\/em> out afterwards, for they are clothed inside MA<\/em> and  BON<\/em> as the  Orot<\/em> of the collective  AB,<\/em> of which only the  Se\u2019arot<\/em> that extend from the  AB<\/em> of the general  AB<\/em> appeared. The rest of them are concealed inside the general  SAG.<\/em><\/strong><\/p>\n\n\n\n

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

5. First the  Taamim de SAG<\/em> extended, which is  AHP <\/em>through its  Tabur<\/em>.<\/strong><\/p>\n\n\n\n

It means that in the beginning, Taamim <\/em>de <\/em>SAG<\/em> came out before the branches of the general SAG<\/em>came out, meaning the Se\u2019arot <\/em>Rosh<\/em> and Dikna<\/em>, occupying Komat <\/em>AHP<\/em> through its Tabur<\/em>, which are Behinat <\/em>Ohr Yashar <\/em>and Rachamim<\/em> (see Ohr Pnimi<\/em>, item 1). He says there, that there is also Behinat <\/em>Zachar <\/em>there, whose Koma<\/em> is up to Hochma<\/em>, but he still calls the Partzuf AHP<\/em>.<\/p>\n\n\n\n

This is so because the primary Ohr<\/em> and the Koma<\/em> is considered Behinat <\/em>Nekeva<\/em>, which has Behinot <\/em>Aviut <\/em>de <\/em>Hamshacha<\/em>. The Nekeva<\/em> has only Komat <\/em>AHP<\/em>, namely Komat <\/em>Bina<\/em>, and the reason it ends on the Tabur<\/em> has already been explained there elaborately.<\/p>\n\n\n\n

For they are clothed inside  MA <\/em>and  BON<\/em>.<\/strong><\/p>\n\n\n\n

The matter of the Hitlabshut <\/em>has already been explained (Ohr Pnimi<\/em>, item 1). The AB<\/em> did not return to fill the Kelim<\/em> that were emptied from Tabur<\/em> down in the inner AK<\/em>. It is so because the AB<\/em> doesn\u2019t have a Masach <\/em>of Behina Dalet<\/em>, and therefore cannot shine from Tabur<\/em> down, the place of Behina Dalet<\/em>.<\/p>\n\n\n\n

Thus, the Kelim <\/em>de <\/em>ZON<\/em> in the inner AK<\/em> from Tabur<\/em> down remained without Ohr<\/em>. Afterwards, when Partzuf <\/em>SAG<\/em> expanded, its nine lower Sefirot<\/em>, having but Komat <\/em>Ohr <\/em>Bina<\/em>, which is an Ohr<\/em> that was not restricted, descended below Tabur <\/em>de <\/em>AK<\/em> and there filled the ZON<\/em> with Ohr<\/em>.<\/p>\n\n\n\n

It is written, \u201cIt did not bring the other  Behinot<\/em> out<\/strong>\u201d below Taamim <\/em>de <\/em>SAG<\/em>, being the lower nine Sefirot <\/em>de <\/em>SAG<\/em>, because they are clothed in MA<\/em> and BON<\/em>. It means that the lower nine Sefirot <\/em>de <\/em>SAG<\/em>that clothe in ZON<\/em> below Tabur<\/em> of the inner AK<\/em>, are called MA<\/em> and BON<\/em>.<\/p>\n\n\n\n

Remember these words for this matter of Hitlabshut <\/em>of the lower nine Sefirot <\/em>de <\/em>SAG<\/em> in the inner MA<\/em>and BON<\/em> is fundamental for every incident in Olam <\/em>ha <\/em>Nekudim<\/em>.<\/p>\n\n\n\n

6. Then it wanted to bring the  Hitzoniut<\/em> of the inner  MA<\/em> and  BON<\/em> in it outwardly. In that state all the inner  Behinot SAG,<\/em> concealed in the inner MA<\/em> and  BON<\/em> rose, and the inner  MA<\/em> and  BON<\/em> rose along with them. Thus these  MA<\/em> and  BON<\/em> are their  MAN,<\/em> to the  Taamim de SAG<\/em> themselves, which are not clothed inside  MA<\/em> and  BON.<\/em><\/strong><\/p>\n\n\n\n

They are in the role of  AVI<\/em> to  YESHSUT,<\/em> because as Upper  AVI<\/em> mate for ZON,<\/em> and  YESHSUT<\/em> are contained in them, so here the  Taamim de SAG<\/em>mate with the entire  AB.<\/em><\/strong><\/p>\n\n\n\n

Moreover, the  Nekudot, <\/em>Tagin<\/em> and  Otiot de SAG<\/em> join them and annul before them. Consequently, they do not bear a name, as the above-mentioned  YESHSUT.<\/em> Then they procreate  Behinat BON de Hitzoniut<\/em> and their  Levush<\/em> outwardly. Thus, the  Nekeva<\/em> was now born first.<\/strong><\/p>\n\n\n\n

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

6. All the inner  Behinot SAG<\/em>, concealed in the inner  MA <\/em>and  BON <\/em>rose.<\/strong><\/p>\n\n\n\n

This issue of ascent is as the ascent of the Orot<\/em> in Histalkut Aleph<\/em> in the inner AK<\/em>, and as the ascent of the Orot <\/em>de <\/em>Histalkut <\/em>Bet<\/em> in Partzuf <\/em>AB<\/em>. It implies a complete Hizdakchut <\/em>of the Masach <\/em>from its entire Aviut<\/em> until it equalized with Behinat <\/em>Masach de <\/em>Rosh<\/em>. This Hishtavut<\/em> means that the Masach <\/em>and all the Reshimot <\/em>contained in it rose to Malchut de <\/em>Rosh<\/em> and incorporated in her in the Zivug<\/em> of the Rosh<\/em>.<\/p>\n\n\n\n

The same occurred in this Partzuf <\/em>SAG<\/em>, for after it is Matei<\/em> in Malchut <\/em>de <\/em>SAG<\/em>, meaning when the Masach <\/em>had been purified into Komat <\/em>Malchut<\/em>, it too came from there was completely purified from its Aviut<\/em>. It equalized entirely with Malchut <\/em>de <\/em>Rosh<\/em> and the Zivug<\/em> stopped from the Partzuf<\/em>, and all the Orot<\/em> left to the Maatzil<\/em>, as has been explained above (Part 4, Chap 4, Ohr <\/em>Pnimi<\/em>, item 50).<\/p>\n\n\n\n

It\u2019s been explained there that the Orot<\/em> leave Reshimot <\/em>after their departure. It has also been explained that the as the Masach <\/em>passes from Sefira<\/em> to Sefira<\/em> during the Hizdakchut<\/em>, until it is completely purified and comes to the Rosh<\/em>, becomes contained in those Reshimot<\/em>.<\/p>\n\n\n\n

It follows, that the Orot <\/em>de <\/em>SAG<\/em> that clothed in the inner ZON<\/em>, these Orot<\/em> that have already mixed with the Aviut <\/em>de <\/em>Behina Dalet <\/em>in the Kelim<\/em> below Tabur<\/em>, left Reshimot <\/em>behind them although they have departed. These Reshimot de <\/em>Behina Dalet <\/em>mingled in the Masach <\/em>that rose to Malchut de <\/em>Rosh<\/em>, so that when the Masach <\/em>rose to Malchut de <\/em>Rosh<\/em>, it brought those Reshimot <\/em>of the inner ZON<\/em> along with it, called the inner MA<\/em> and BON<\/em>.<\/p>\n\n\n\n

It is written, \u201cIn that state all the inner  Behinot <\/em>SAG<\/em>, concealed in the inner  MA<\/em> and  BON<\/em>rose.<\/strong>\u201d This applies to the Reshimot <\/em>of the lower nine Sefirot <\/em>de <\/em>SAG<\/em> itself, clothed and concealed inside the Reshimot<\/em> of the inner MA<\/em> and BON<\/em> from Aviut <\/em>de <\/em>Behina Dalet<\/em>.<\/p>\n\n\n\n

The Reshimot de <\/em>Orot <\/em>de <\/em>SAG<\/em> are contained and mixed in Reshimot de <\/em>MA<\/em> and BON<\/em>. Because of that they rose and mingled together with the Masach de <\/em>SAG<\/em> to the Malchut de <\/em>Rosh<\/em>, and there incorporated in the Upper Zivug<\/em>, as he will explain henceforth.<\/p>\n\n\n\n

We might ask: but it has been explained that Partzuf <\/em>SAG<\/em> remained in Behinat<\/em> permanent Matei ve Lo Matei<\/em>. How then, does he say here that in SAG<\/em> there is also the Histalkut <\/em>of all the Orot<\/em> to the Rosh<\/em>.<\/p>\n\n\n\n

Indeed, you already know that there is no absence in the spiritual, and all the changes we discern in the spirituals are but additional forms, without the former Tzura<\/em> ever being canceled. It is the same here, for though there is a matter of Histalkut <\/em>Orot<\/em> here too, after the Orot <\/em>de <\/em>SAG<\/em> mixed with the inner MA<\/em> and BON<\/em>, the perpetual Tzura<\/em> of Matei ve Lo Matei <\/em>still remains in tact.<\/p>\n\n\n\n

And the inner  MA <\/em>and  BON <\/em>rose along with them.<\/strong><\/p>\n\n\n\n

It has already been explained above that the Reshimot de <\/em>SAG<\/em> mingled with the Reshimot <\/em>of MA<\/em> and BON<\/em>, and all were incorporated in the Masach <\/em>and rose along with it to the Rosh<\/em>.<\/p>\n\n\n\n

MA <\/em>and BON are their  MAN<\/em>.<\/strong><\/p>\n\n\n\n

The Masach <\/em>ascends to Malchut <\/em>de <\/em>Rosh<\/em> to mingle there in the Zivug<\/em> of the Rosh<\/em>, to be renewed and expand from there to a new Partzuf <\/em>as in the previous two Partzufim<\/em>, AB<\/em> and SAG<\/em>. This Masach <\/em>has now acquired a new name, which is MAN<\/em>, the initials for Mayin Nukvin<\/em> (Aramaic \u2013 Female Waters).<\/p>\n\n\n\n

It is so for the reason explained above that two kinds of Reshimot <\/em>mingled here in one another: the Reshimot de <\/em>Orot <\/em>de <\/em>SAG<\/em>, being Behinat <\/em>Aviut <\/em>de <\/em>Behina <\/em>Bet<\/em>, with the Reshimot <\/em>of the Orot<\/em> that clothed the inner MA<\/em> and BON<\/em>. Those are, in turn, Behinat <\/em>Aviut <\/em>de <\/em>Behina Dalet<\/em>.<\/p>\n\n\n\n

It is known that Behina Bet <\/em>is the first Hey<\/em> of HaVaYaH<\/em>, and the Aviut <\/em>de <\/em>Behina Dalet <\/em>is the last Hey<\/em>of the name HaVaYaH<\/em>, which are two females. When the Masach <\/em>rises to mingle in the Zivug<\/em> of the Rosh<\/em>, it mingles with these two females together. For that reason it is now called Mayin Nukvin<\/em>, in plural tense, since it is incorporated of both females.<\/p>\n\n\n\n

Know, that this connection caused the making of ten Kelim<\/em> in the ten Sefirot<\/em>, and the Tikun<\/em> of two Kavim<\/em>. This is the meaning of the association of Midat <\/em>ha <\/em>Rachamim <\/em>with Din<\/em>: the first Hey<\/em> is Midat <\/em>ha <\/em>Rachamim<\/em>, and the last Hey<\/em> is Midat <\/em>ha <\/em>Din<\/em>. Now they came together in the Masach<\/em>, in a single Zivug<\/em>.<\/p>\n\n\n\n

It is written, \u201cthese  MA<\/em> and  BON<\/em> are their  MAN<\/em>.<\/strong>\u201d it means that they induced the matter of the MAN<\/em> that was renewed from here on in the Olamot<\/em>, because they are the ZON<\/em> of the inner AK<\/em>, reaching up to Keter<\/em> due to the Behina Dalet <\/em>in it.<\/p>\n\n\n\n

They were incorporated and came in the Reshimo <\/em>de <\/em>Behina Bet <\/em>which come from the Orot <\/em>de <\/em>SAG<\/em>, and were brought together in the Aviut<\/em> in the Masach<\/em>. At that time they were called MAN<\/em>.<\/p>\n\n\n\n

Know, that from the moment they were joined, they never again parted. The only differentiation in them is in the Pnimiut <\/em>and Hitzoniut<\/em>. Sometimes Behina Dalet <\/em>is inside and Behina Bet <\/em>or Behina Aleph <\/em>is on the outside, and sometimes Behina Bet <\/em>is in the inside and Behina Dalet <\/em>is exposed without, as was here the first time they joined.<\/p>\n\n\n\n

The Rav writes here, \u201cthe inner  Behinot <\/em>SAG<\/em>, concealed in the inner  MA<\/em> and  BON<\/em>.<\/strong>\u201d Thus, Behina Bet <\/em>is concealed inside, while Behina Dalet <\/em>is uncovered outwardly. This will be explained further in its place.<\/p>\n\n\n\n

Their  MAN<\/em>, to the  Taamim de SAG<\/em> themselves, which are not clothed inside  MA <\/em>and  BON<\/em>.<\/strong><\/p>\n\n\n\n

It has been explained above that the Taamim <\/em>de <\/em>SAG<\/em>, being the Orot<\/em> in Kli <\/em>de <\/em>Keter <\/em>de <\/em>Guf <\/em>de <\/em>Partzuf <\/em>SAG<\/em>, must end evenly with the Sium <\/em>Raglaim <\/em>of AB<\/em>, meaning above Tabur<\/em>. This is because the Zachar <\/em>clothed in Kli <\/em>de <\/em>Keter<\/em> has Komat <\/em>Hochma<\/em>, as does AB<\/em>.<\/p>\n\n\n\n

It follows, that the Orot<\/em> of Taamim <\/em>de <\/em>SAG<\/em> are not clothed in MA<\/em> and BON<\/em> below Tabur<\/em>. This is why it says that they became MAN<\/em> to the Taamim <\/em>de <\/em>SAG<\/em> themselves, which are not in MA<\/em> and BON<\/em>, namely the ZON<\/em> in Kli <\/em>Keter <\/em>de <\/em>Guf <\/em>de <\/em>SAG<\/em>, ending above Tabur<\/em>. The matter of it being made here and the Ohr<\/em> that was drawn because of it will be explained later in its proper place.<\/p>\n\n\n\n

AVI <\/em>to  YESHSUT<\/em>.<\/strong><\/p>\n\n\n\n

This syllogism must be thoroughly understood, as there are two very different halves of SAG<\/em> here. Those are the Upper half of SAG<\/em>, which is Kli <\/em>de <\/em>Keter <\/em>de <\/em>Guf <\/em>de <\/em>SAG<\/em>, called Taamim<\/em>, ending above Tabur<\/em> and not descending and mixing with the inner MA<\/em> and BON<\/em>. It remains in its Aviut<\/em> of Behina <\/em>Bet<\/em>, and Behina Gimel <\/em>of Hitlabshut<\/em>.<\/p>\n\n\n\n

The lower half of SAG<\/em>, meaning the lower nine Sefirot <\/em>from Hochma <\/em>down is called Nekudot <\/em>de <\/em>SAG<\/em>. It descended and mingled with the inner MA<\/em> and BON<\/em> and two kinds of Aviut<\/em> were mingled in it: that of Behina Bet <\/em>and that of Behina Dalet<\/em> together.<\/p>\n\n\n\n

He says that its Upper half, which did not mix with Behina Dalet<\/em>, is called Upper AVI<\/em>, and its lower half, which was mixed with Behina Dalet <\/em>as MAN<\/em>, is called Israel Saba ve Tvuna<\/em>. Remember these names well for the Rav uses them all throughout the rest.<\/p>\n\n\n\n

Know, that this is the root of the division of AVI<\/em> to two Partzufim<\/em>, called AVI<\/em> and YESHSUT<\/em>. Both emerge as AHP<\/em> that came out, meaning Se\u2019arot <\/em>Dikna<\/em>, and these AHP<\/em> already receive from the lower half of SAG<\/em>, corrected with MAN<\/em>. However, because they are ten complete Sefirot <\/em>of Rosh<\/em>, where AVI<\/em>are from Behinat <\/em>Nikvey Eynaim <\/em>and up, they are still not considered incorporated in the MAN<\/em>.<\/p>\n\n\n\n

This is so because the Masach de <\/em>MAN<\/em> is erected below them, meaning in Nikvey Eynaim<\/em>, and the Aviut<\/em> does not operate at all from below upward. However, since YESHSUT <\/em>is considered the AHP<\/em> of the Partzuf<\/em>, extending from Nikvey Eynaim <\/em>down, where Masach de <\/em>MAN<\/em> already operates on them, YESHSUT <\/em>are ascribed to the lower Partzuf de <\/em>SAG<\/em>, that\u2019s already mixed with Behina Dalet<\/em>.<\/p>\n\n\n\n

Upper  AVI <\/em>mate for  ZON <\/em>and  YESHSUT <\/em>are contained in them.<\/strong><\/p>\n\n\n\n

The matter of AVI<\/em> and YESHSUT de <\/em>Atzilut <\/em>has already been explained. They are considered a single Rosh<\/em> of Eser <\/em>Sefirot <\/em>GE<\/em> and AHP<\/em>. They were divided into two halves of the Rosh<\/em> through the ascent of the lower Hey<\/em> to Nikvey Eynaim<\/em>. The Upper part, Galgalta <\/em>and Eynaim<\/em>, is not considered connected with Behina Dalet <\/em>in the Lower Hey<\/em> yet, since she is below the Eynaim<\/em>. It is called AVI<\/em>.<\/p>\n\n\n\n

The other half of the Eser <\/em>Sefirot <\/em>de <\/em>Rosh<\/em>, which are the AHP<\/em> below the lower Hey<\/em> in the Nikvey Eynaim<\/em>, is considered connected with the Behina Dalet <\/em>in the lower Hey<\/em>. Hence, they are regarded as Guf<\/em>, which receives from the Nikvey Eynaim <\/em>of the Rosh <\/em>from above downward.<\/p>\n\n\n\n

These two halves of the Rosh<\/em> join together into a single Partzuf <\/em>for the procreation of ZON<\/em>. It is so because that lower Hey<\/em> in Nikvey Eynaim <\/em>returns and descends to the place of the Peh<\/em>, to Malchut <\/em>of the Rosh<\/em>, the AHP<\/em> return to the Rosh<\/em> as well and unite with AVI<\/em> into a single Behina<\/em> of Eser <\/em>Sefirot <\/em>de <\/em>Rosh<\/em>. Then they beget Mochin <\/em>for ZON <\/em>de <\/em>Atzilut<\/em>.<\/p>\n\n\n\n

It is written, \u201cAs Upper  AVI <\/em>mate for  ZON <\/em>and  YESHSUT <\/em>are contained in them, so here the Taamim de SAG <\/em>mate with the entire  AB<\/em>. Moreover, the  Nekudot<\/em>,  Tagin <\/em>and  Otiot de SAG <\/em>join them and annul before them.<\/strong>\u201d<\/p>\n\n\n\n

Explanation: the issue of the birth of Mochin <\/em>de <\/em>ZA<\/em> has been explained above. AVI<\/em> join with YESHSUT <\/em>into a single Rosh<\/em>, and the Zivug<\/em> is done on Masach de <\/em>Behina Bet <\/em>in the general Peh<\/em> of this Rosh<\/em>. The Eser <\/em>Sefirot <\/em>that come out on this Masach <\/em>have Komat <\/em>GAR <\/em>de <\/em>Bina<\/em>, which become Mochin <\/em>and GAR<\/em> for ZA<\/em>.<\/p>\n\n\n\n

However, it is not so for the purpose of Ibur <\/em>ZA<\/em>, meaning the Katnut <\/em>of ZA<\/em>. Although this Zivug<\/em>should be made in AVI<\/em> too, which are always Behinat <\/em>Rosh<\/em>, here YESHSUT <\/em>are mixed with AVI<\/em>because the drop of ZA<\/em> contained in NHY <\/em>de <\/em>AA<\/em> ascends and mingles in Masach de <\/em>YESHSUT<\/em>.<\/p>\n\n\n\n

YESHSUT<\/em>, in turn, are incorporated in AVI<\/em>, and the Zivug<\/em> takes place in the Masach de <\/em>YESHSUT<\/em>, incorporated as MAN<\/em> in Masach de <\/em>AVI<\/em>. The Koma<\/em> emerging on this Zivug<\/em> is close to Behina <\/em>Aleph<\/em>, lacking GAR<\/em>, and then ZA<\/em> comes out without Mochin<\/em>, but only as Behinat <\/em>Guf<\/em>.<\/p>\n\n\n\n

In the beginning, only Behinat <\/em>Katnut <\/em>de <\/em>Nekudim <\/em>emerged, like the above ZA <\/em>de <\/em>Atzilut<\/em>. Hence, Nekudot <\/em>de <\/em>SAG<\/em>, mixed with Behina Dalet<\/em>, rose and mingled within the Taamim <\/em>de <\/em>SAG<\/em>. Those, in turn, did not mix with Behina Dalet <\/em>and are regarded as Upper AVI<\/em>.<\/p>\n\n\n\n

The Taamim <\/em>de <\/em>SAG<\/em> rose to Rosh <\/em>de <\/em>SAG<\/em> with the MAN<\/em> of the Nekudot<\/em> and the Zivug<\/em> was made on the MAN <\/em>de <\/em>Nekudot<\/em>, incorporated in the Taamim<\/em>, not on the Behinat <\/em>Masach <\/em>of the Taamim<\/em>. Then MAN<\/em> rose to the Eynaim<\/em>, which are Behina <\/em>Aleph<\/em>, because the Ohr Hozer <\/em>ascending from Hochma <\/em>to Keter<\/em> extends only Komat <\/em>ZA<\/em>, and it is this Koma<\/em> which descended from Tabur<\/em> down once more to the Eser <\/em>Sefirot <\/em>de <\/em>Nekudim<\/em>.<\/p>\n\n\n\n

It is written, \u201cMoreover, the  Nekudot<\/em>,  Tagin<\/em>and  Otiot de SAG <\/em>join them and annul before them.<\/strong>\u201d This is so because the lower nine of SAG<\/em>, which are Hochma<\/em>, Bina<\/em>, ZA<\/em> and Malchut<\/em>, are called Nekudot<\/em>, Tagin<\/em>, Otiot<\/em>. Nekudot<\/em> are HB<\/em>, Tagin<\/em> are MA<\/em>, meaning ZA<\/em>, and Otiot<\/em> are BON<\/em>, which is Malchut<\/em>. They became MAN<\/em> and rose to the Taamim <\/em>de <\/em>SAG<\/em>, where they joined with them and incorporated in those Taamim<\/em>. Hence the Zivug<\/em> took place there in the Eynaim <\/em>de <\/em>Rosh<\/em> of the Taamim<\/em>.<\/p>\n\n\n\n

BON de Hitzoniut<\/em> and their  Levush <\/em>outwardly.<\/strong><\/p>\n\n\n\n

Do not err in interpreting that Komat <\/em>Malchut<\/em> (always referred to as BON<\/em>) was born here, because the Zivug<\/em> performed in Nikvey Eynaim <\/em>is from Behinat <\/em>Aviut <\/em>de <\/em>Behina Aleph<\/em>, which is Komat <\/em>ZA<\/em>. Moreover, there is Behina Bet <\/em>from Behinat <\/em>Hitlabshut <\/em>here, which is close to Komat <\/em>SAG<\/em>.<\/p>\n\n\n\n

Indeed, you shall see that the Rav calls it by the name BON <\/em>de <\/em>Hitzoniut<\/em>, and not merely BON<\/em>, as it is actually Behinat <\/em>SAG<\/em>. This Koma<\/em> is actually called YESHSUT<\/em>, which is SAG<\/em>. However, Behinat<\/em> exterior AHP<\/em> of this YESHSUT <\/em>descended to Behinat <\/em>Nekudim <\/em>below Tabur<\/em>, where the root Nekeva<\/em> of all the Olamot<\/em> is built, whose value is actually SAG<\/em>, not BON<\/em>.<\/p>\n\n\n\n

This is so because the inner BON<\/em>, Behina Dalet<\/em>, remained entirely in the inner AK<\/em>, and not a single Behina<\/em> of it appeared in all the Olamot<\/em>. Thus, Malchut <\/em>of YESHSUT <\/em>that emerged through Nikvey Eynaim <\/em>is called BON<\/em>, as she inherited the place of the inner BON<\/em>, as he says, \u201cThen they procreate  Behinat BON de Hitzoniut<\/em>.<\/strong>\u201d<\/p>\n\n\n\n

Thus, the  Nekeva <\/em>was now born first.<\/strong><\/p>\n\n\n\n

As it says above, Malchut <\/em>de <\/em>YESHSUT <\/em>that emerged through the Eynaim<\/em>, from which the Eser <\/em>Sefirot <\/em>de <\/em>Nekudim <\/em>were emanated, is the root Nekeva<\/em> in all the Olamot<\/em>.<\/p>\n\n\n\n

7. *When the  Maatzil<\/em> wanted to emanate  Olam<\/em>ha Nekudim,<\/em> His intention was to make them  Kelim<\/em> so as to have strength in the lower  Olamot<\/em> to receive the  Ohr Elyon.<\/em> The  MaatzilI, <\/em>Ein Sof,<\/em> saw that there is still no strength and ability in the  Tachtonim<\/em> to receive these  Orot<\/em> that exit through the  Nikvey Eynaim<\/em> and expand from the place of  Tabur de AK<\/em> to its  Raglaim.<\/em><\/strong><\/p>\n\n\n\n

Consequently, before He emanated these  Orot,<\/em> there was another, second Tzimtzum<\/em> in  AK,<\/em> as the above-mentioned  Tzimtzum<\/em> in  Ein Sof<\/em>: He brought all the  Ohr<\/em> that expanded in the  Pnimiut<\/em> of this  AK<\/em> from the place of its Tabur<\/em> down, above the place of the  Tabur<\/em> into its Upper half of the  Guf.<\/em> As a result, the aforementioned place from  Tabur<\/em> down remained without Orot.<\/em><\/strong><\/p>\n\n\n\n

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

7. There is no strength and ability in the  Tachtonim <\/em>to receive these  Orot <\/em>that exit through the  Nikvey Eynaim<\/em>.<\/strong><\/p>\n\n\n\n

It is so because the Ohr Hozer <\/em>that comes out on Behinat <\/em>Aviut <\/em>de <\/em>Behina <\/em>Aleph<\/em>, is only fine Ohr<\/em>; it does not reach Behinat <\/em>Guf <\/em>de <\/em>Hitlabshut<\/em>, as has been explained in previous parts. You also know, that the Eynaim <\/em>are a name for Sefirat <\/em>Hochma <\/em>of the Rosh<\/em>, which is Behina Aleph<\/em>, being the reason that he writes that there was still no strength and ability to receive the Orot <\/em>de <\/em>Nikvey Eynaim<\/em>.<\/p>\n\n\n\n

There was another, second  Tzimtzum <\/em>in  AK<\/em>, as the above-mentioned  Tzimtzum <\/em>in  Ein Sof<\/em>.<\/strong><\/p>\n\n\n\n

This is seemingly perplexing, for in the two previous Partzufim<\/em> there was the same Histalkut Orot<\/em>from the Guf <\/em>de <\/em>Elyon<\/em> to emanate to the Tachton<\/em>, which the Rav calls Histalkut Aleph<\/em> and Histalkut <\/em>Bet<\/em> (see Part 5, item 60). But how is this Histalkut <\/em>of NHY <\/em>de <\/em>AK<\/em> different that gives it the name Tzimtzum <\/em>Bet<\/em>, and even resembles it to the first Tzimtzum <\/em>in the Olamot<\/em>?<\/p>\n\n\n\n

The thing is that there is indeed something completely new here, unlike the Histalkut Ohr<\/em> that was in AB<\/em> and Galgalta de <\/em>AK<\/em>. Here there is a new point of Tzimtzum<\/em>, added to the first point of Tzimtzum <\/em>that was in the Tzimtzum <\/em>of Ein Sof<\/em>.<\/p>\n\n\n\n

This is so because of the mixture of the Reshimot de <\/em>SAG<\/em> and the Reshimot de <\/em>Behina Dalet <\/em>in one another. Because of that the place of the Tzimtzum <\/em>on Sium <\/em>de <\/em>Behina Dalet <\/em>ascended to the place of Sium <\/em>de <\/em>Behina <\/em>Bet<\/em>, which is Behinat <\/em>Tabur <\/em>de <\/em>Olam <\/em>ha <\/em>Nekudim<\/em>.<\/p>\n\n\n\n

In this manner, the matter of the ascent of the Orot <\/em>de <\/em>NHY<\/em> to HGT <\/em>de <\/em>AK<\/em>, generated the new point of Tzimtzum <\/em>and Sium<\/em> to the Olamot<\/em>, exactly like the first Tzimtzum <\/em>in Ein Sof<\/em>, as the Rav says. You should also know, that from the place of the new Tzimtzum<\/em>, being the Tabur<\/em> of the Nekudim<\/em>, to the place of the first Tzimtzum<\/em>, being ha <\/em>Olam ha Zeh<\/em>, is where the three Olamot<\/em> below Atzilut <\/em>stand, called BYA<\/em>.<\/p>\n\n\n\n

The  Ohr <\/em>that expanded in the  Pnimiut <\/em>of this  AK <\/em>from the place of its  Tabur <\/em>down, above the place of the  Tabur <\/em>into its Upper half of the  Guf<\/em>. Consequently, the aforementioned place from  Tabur<\/em>.<\/strong><\/p>\n\n\n\n

It has already been explained that the Rav speaks of two Partzufim<\/em> here: the first Partzuf <\/em>of AK<\/em>, called in Inner AK<\/em>, where Aviut <\/em>de <\/em>Behina Dalet <\/em>operates, and the third Partzuf <\/em>of AK<\/em>, called SAG<\/em>, where Aviut <\/em>de <\/em>Behina Bet <\/em>operates. It is written about it in item 1 Ohr <\/em>Pnimi<\/em>; study it well there for it is impossible to go to that length again.<\/p>\n\n\n\n

Tabur<\/em> means the place of the Sium Raglin <\/em>de <\/em>Hitpashtut <\/em>Bet <\/em>de <\/em>AK<\/em>, called AB<\/em>. This is because it\u2019s been explained there that this AB<\/em> has only Masach de <\/em>Behina Gimel<\/em>. For that reason it cannot shine below Tabur<\/em> of the inner AK<\/em>, being the place of Kelim <\/em>de <\/em>Behina Dalet<\/em>.<\/p>\n\n\n\n

AB<\/em> doesn\u2019t have Masach de <\/em>Behina Dalet<\/em>, and it is therefore considered to end on the Tabur<\/em>, and the Kelim<\/em> of the inner AK<\/em> remain empty, without Ohr<\/em>, from Tabur<\/em> down, as they were during the first Histalkut<\/em> before AB<\/em> expanded.<\/p>\n\n\n\n

However, after the third Partzuf <\/em>expanded, called SAG<\/em>, its Behinot <\/em>Nekudot<\/em> expanded, which are its lower nine Sefirot<\/em>, having only Ohr <\/em>Bina<\/em>. They clothed and filled the empty Kelim<\/em> from Tabur <\/em>de<\/em> Inner AK<\/em> down.<\/p>\n\n\n\n

Thus, these Orot<\/em> from Tabur <\/em>de <\/em>AK<\/em> down are two Partzufim<\/em>: the Inner AK<\/em>, and SAG <\/em>de <\/em>AK<\/em>. It is so because the nine lower Sefirot <\/em>de <\/em>SAG<\/em> clothe half Tifferet <\/em>and NHY<\/em> of the Inner AK<\/em>, meaning the place from its Tabur<\/em> down.<\/p>\n\n\n\n

It is written, \u201call the  Ohr<\/em> that expanded in the  Pnimiut <\/em>of this  AK<\/em> from the place of its  Tabur<\/em>down,<\/strong>\u201d meaning the two kinds of Ohr<\/em>, being the lower nine of SAG<\/em> and ZON <\/em>de <\/em>Behina Dalet <\/em>de<\/em>Inner AK<\/em> Himself.<\/p>\n\n\n\n

\u201cHe brought all the  Ohr<\/em> that expanded in the  Pnimiut <\/em>of this  AK<\/em> from the place of its  Tabur<\/em>down, above the place of the  Tabur<\/em> into its Upper half of the  Guf<\/em>.<\/strong>\u201d This means that these two kinds of Orot<\/em> departed from that place below Tabur<\/em>, called TNHY<\/em>, and rose to the place above the point of Tabur<\/em>, which is Taamim <\/em>de <\/em>SAG<\/em>.<\/p>\n\n\n\n

He brought all the  Ohr<\/em>\u2026 \u2026above the place of the  Tabur<\/em>.<\/strong><\/p>\n\n\n\n

This raising of the Orot<\/em> from below, from Tabur <\/em>de <\/em>AK<\/em>, to the place above Tabur<\/em>, is the most elementary issue in this wisdom; hence, we must thoroughly understand it. This is actually a very long issue, clarified only through the understanding of all the Rav\u2019s teachings regarding the emanation of Nekudim<\/em>.<\/p>\n\n\n\n

However, its axis revolves primarily around the association of Midat ha <\/em>Rachamim<\/em> with Din<\/em>, namely the joining of Behina <\/em>Bet<\/em>, which is Bina<\/em>, with Behina Dalet<\/em>, which is Malchut<\/em>. This is brought in the Zohar (Ruth), regarding the verse, \u201cAnd they both went,\u201d explaining that the two Hey<\/em>s<\/em> in the Name HaVaYaH<\/em>, meaning the first Hey<\/em>, Bina<\/em>, and the second Hey<\/em>, Malchut<\/em>, fused and became as one.<\/p>\n\n\n\n

This thing is rooted here in the ascent of the Orot<\/em> of NHY <\/em>de <\/em>AK<\/em> below Tabur<\/em> to HGT<\/em> above Tabur<\/em>. It is so because in the beginning, the Ohr<\/em> of the lower nine of SAG<\/em>, which are Behina Bet <\/em>below Tabur <\/em>de <\/em>AK<\/em>, expanded, clothed and connected with ZON <\/em>de <\/em>Behina Dalet <\/em>there.<\/p>\n\n\n\n

In that, Behina Dalet <\/em>received strength so that afterwards she would be able to ascend along with the lower nine of SAG<\/em>, meaning Ohr Yashar <\/em>Rachamim <\/em>of Hitpashtut SAG<\/em>, called Nikvey Eynaim<\/em>. Thus, Behina Dalet<\/em>, the lower Hey<\/em>, came and clothed in the Masach <\/em>in Nikvey Eynaim<\/em>. She was incorporated there in the Upper Zivug<\/em> on this Masach <\/em>that raises Ohr Hozer <\/em>from Hochma <\/em>to Keter<\/em>, extending Koma<\/em> of Behina Aleph<\/em>, being Komat <\/em>ZA<\/em>.<\/p>\n\n\n\n

However, since there is also Behinat <\/em>Hitlabshut <\/em>of Behina Bet <\/em>there, it is considered Komat <\/em>Israel <\/em>Saba<\/em>ve Tvuna<\/em>. It turns out that there is Behina Dalet <\/em>incorporated in this YESHSUT <\/em>that emerges from the Zivug <\/em>de <\/em>Eynaim<\/em>, which is the lower Hey<\/em> of HaVaYaH<\/em>. Thus, the two Behinot<\/em>: Midat ha <\/em>Rachamim<\/em>, which is Behinat <\/em>YESHSUT<\/em>, and Midat <\/em>ha <\/em>Din<\/em>, namely Behinat<\/em> Lower Hey<\/em>, joined here in a single Partzuf<\/em>.<\/p>\n\n\n\n

Thus you find that this connection and association of Behina Bet <\/em>with Behina Dalet <\/em>was made by the ascent of the Orot <\/em>NHY <\/em>de <\/em>AK<\/em> to its HGT<\/em> above Tabur<\/em>. This is because Behina Bet <\/em>and Behina Dalet <\/em>rose from there, mingled in one another, until they came to the place of the Zivug<\/em> together with the Ohr Elyon<\/em>, called Nikvey Eynaim<\/em>, where they were actually made into one Partzuf<\/em>.<\/p>\n\n\n\n

This Partzuf <\/em>is called Olam <\/em>ha <\/em>Nekudim<\/em>. Remember that concept, as it is the basis of all the following teachings. The details of this issue and the reason for the Histalkut <\/em>of the Orot <\/em>de <\/em>NHY<\/em> has already been explained (Ohr Pnimi<\/em>, item 6).<\/p>\n\n\n\n

8. The learned one shall understand and will conclude one thing from another, how in all the  Olamot,<\/em> the  Ne\u2019etzalim<\/em> that shine in the  Olam<\/em>below them are always  Behinat<\/em> lower half de  Tifferet<\/em> and  NHY.<\/em> It is so because we\u2019ve found how half  Tifferet<\/em> and  NHY<\/em> de  ZA<\/em> shine in its  Nukva, <\/em>NHY <\/em>de AA<\/em> and  AVI<\/em> shine for  ZA,<\/em> and NHY de  Atik Yomin<\/em> to  AA.<\/em><\/strong><\/p>\n\n\n\n

Also, this  Tifferet<\/em> and that  NHY <\/em>de AK<\/em> shine to  Atik Yomin<\/em> and to the entire  Olam Atzilut,<\/em> as will be explained. Furthermore, you shall see that the  Tzimtzum<\/em> is necessary for every elicitation of  Orot<\/em> to emanate them. It shall be clarified how  AA<\/em> too restricted its  Orot NHY<\/em> to emanate  ZA<\/em> and its  Nukva<\/em> later in its place.<\/strong><\/p>\n\n\n\n

9. *Thus, after He restricted Himself, He placed one  Parsa<\/em> in the middle of its  Guf,<\/em> inside its place of  Tabur,<\/em> to separate between the two. This is the meaning of the verse, \u201cLet there be a firmament in the midst of the waters, and let it divide the waters from the waters.\u201d<\/strong><\/p>\n\n\n\n

It is also mentioned in the Zohar (Bereshit): \u201cThere is one membrane in the middle of one\u2019s intestines; it stops from above downward, draws from above, and gives below.\u201d Then the entire  Ohr<\/em> remains above this  Parsa<\/em>and it is there squeezed tightly. Then it breaches this  Parsa<\/em> and comes down to shine in the rest of the  Guf<\/em> from  Tabur<\/em> down.<\/strong><\/p>\n\n\n\n

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

9. He placed one  Parsa <\/em>in the middle of its  Guf<\/em>\u2026 \u2026draws from above, and gives below.<\/strong><\/p>\n\n\n\n

Parsa<\/em> means the ending of the Masach <\/em>of the Partzuf<\/em>, like the toes of the Raglaim<\/em>. The difference is in the values of the Pnimiut <\/em>and the Hitzoniut<\/em>. The Parsa<\/em> is the Behinat <\/em>Sium<\/em> for the Hitzoniut <\/em>of the Partzuf <\/em>as well.<\/p>\n\n\n\n

This Parsa<\/em> was made after the Zivug <\/em>Elyon<\/em> performed in Nikvey Eynaim<\/em>. It means that the place of the Zivug<\/em> ascended from the place of the Peh<\/em>, being Malchut <\/em>of the Rosh<\/em>, to the place of Nikvey Eynaim<\/em>, which is the Hochma <\/em>de <\/em>Rosh<\/em>.<\/p>\n\n\n\n

In that state the Eser <\/em>Sefirot <\/em>of the Rosh<\/em> were divided into two degrees Rosh<\/em> and Guf<\/em>, with a great distance between them, as in the Rosh<\/em> there are as yet no Kelim<\/em> and actual Hitlabshut<\/em>. This is so because the Ohr Hozer <\/em>operates there from below upward, not from above downward, which means Hitlabshut<\/em>.<\/p>\n\n\n\n

Malchut <\/em>of the Rosh<\/em> expanded into Eser <\/em>Sefirot <\/em>from her and within her by the force of the Zivug<\/em>performed in the Masach <\/em>in her, and then the Ohr<\/em> clothed in her from above downward, meaning in complete Hitlabshut<\/em>. Now the place of the Masach <\/em>and the Zivug<\/em> rose to Nikvey Eynaim<\/em>, which is Hochma <\/em>de <\/em>Rosh<\/em>.<\/p>\n\n\n\n

Consequently, the Ohr Hozer <\/em>ascends, clothes the Ohr Yashar <\/em>from Hochma <\/em>up to Keter<\/em>, and Malchut <\/em>in that Hochma <\/em>is then found to expand with the Ohr Yashar <\/em>in her from above downward to the three Sefirot Bina<\/em> and ZON <\/em>de <\/em>Rosh<\/em>.<\/p>\n\n\n\n

These Bina<\/em>, ZA<\/em> and Malchut<\/em>, called AHP<\/em>, then become Behinot <\/em>Sefirot <\/em>de <\/em>Guf<\/em>, meaning vessels of reception for that Ohr<\/em> that stems from the Zivug<\/em> in Nikvey Eynaim<\/em>. Thus, a whole Partzuf<\/em>, Rosh<\/em> and Guf<\/em>, was made here of Eser <\/em>Sefirot <\/em>of a single Rosh<\/em>, where only the Galgalta ve <\/em>Eynaim <\/em>remained in it as Rosh<\/em>, and the Awzen<\/em>, Hotem<\/em>, Peh<\/em> that were in it, became Behinat <\/em>Guf<\/em> to that Rosh<\/em>.<\/p>\n\n\n\n

To the same extent that the root Malchut <\/em>of the Rosh<\/em> ascended from the Peh<\/em> to Nikvey Eynaim<\/em>, so were the Eser <\/em>Sefirot <\/em>de <\/em>Sium<\/em> of that Partzuf SAG<\/em> divided. It is so because the ending Eser <\/em>Sefirot of the Partzuf<\/em> begin in the SAG<\/em>, from the place of the Chazeh <\/em>to Sium Raglin<\/em>. Behinot <\/em>Keter<\/em> and Hochma <\/em>in it expand from the Chazeh <\/em>to Tabur<\/em>, and the three Sefirot<\/em>: Bina<\/em>, ZA<\/em> and Malchut <\/em>in it expand from Tabur<\/em> to Sium Raglin<\/em>.<\/p>\n\n\n\n

It turns out that now, as Bina<\/em>, ZA<\/em> and Malchut <\/em>de <\/em>Rosh<\/em> departed from Behinat <\/em>Rosh<\/em> and became Behinat <\/em>Guf<\/em>, so Bina<\/em>, ZA<\/em> and Malchut de <\/em>Sefirot <\/em>of the Sium<\/em> completely departed from the Atzilut<\/em> of the Partzuf<\/em>.<\/p>\n\n\n\n

Thus, that ending Masach <\/em>of the Partzuf<\/em>, which stood at the Malchut <\/em>of the ending Eser <\/em>Sefirot<\/em>, which is the place of the toes of the Raglaim<\/em>, now rose to Hochma <\/em>of these Eser <\/em>Sefirot<\/em>, being the place of the Tabur<\/em>. The three Sefirot<\/em>: Bina<\/em>, ZA<\/em>, and Malchut <\/em>below Tabur<\/em> went completely outside the Partzuf <\/em>and Behinat <\/em>Atzilut <\/em>of the Partzuf<\/em> was completely canceled in them.<\/p>\n\n\n\n

Now you can thoroughly understand that those nine lower Sefirot <\/em>de <\/em>SAG<\/em> that previously expanded from Tabur<\/em> to Sium Raglin <\/em>of the Inner AK<\/em>, rose to Behinat <\/em>MAN<\/em> to the Taamim <\/em>de <\/em>SAG<\/em> and to Behinat <\/em>Nikvey Eynaim<\/em>. They did not come back down afterwards, to their first place, meaning to Sium Raglin <\/em>de <\/em>AK<\/em>, as the place of the point of Sium<\/em> of Partzuf <\/em>SAG<\/em> had already changed to the place of the Tabur<\/em>. A Masach <\/em>that ends SAG<\/em> was spread there, and they remained above Tabur<\/em> and the Parsa<\/em>. Only ZON<\/em> of AK <\/em>ha <\/em>Pnimi<\/em> that was incorporated in them came down below Tabur<\/em>.<\/p>\n\n\n\n

The matter of \u201cdraws from above, and gives below<\/strong>\u201d and the breaching of the Parsa<\/em> by the Ohr<\/em>will be explained later.<\/p>\n\n\n\n

10. Certainly, through the  Histalkut Ohr<\/em> above  Tabur,<\/em> it was sufficient for Olam Atzilut<\/em> to be able to receive their  Ohr.<\/em> However it was insufficient to give strength to  Olam Beria,<\/em> so that it too would be able to receive its  Ohr.<\/em>For that purpose He added another  Behina,<\/em> to place that  Masach<\/em> and  Parsa<\/em>there.<\/strong><\/p>\n\n\n\n

It turns out that they are two things, the  Tzimtzum<\/em> of the  Ohr<\/em> above, so that  Atzilut<\/em> might receive its  Ohr.<\/em> The reason that new  Ohr<\/em> emerged through its ascent is certainly that this  Ohr<\/em> came diminished. Thus, although it comes from  SAG<\/em> Himself, they could receive it. The matter of the  Parsa<\/em> occurred so that  Beria<\/em> too would be able to receive His  Ohr.<\/em><\/strong><\/p>\n\n\n\n

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

10. The  Tzimtzum <\/em>of the  Ohr <\/em>above, so that  Atzilut <\/em>might receive\u2026 \u2026a new  Ohr <\/em>elicited.<\/strong><\/p>\n\n\n\n

This refers to the Ohr<\/em> that emerged by the Zivug<\/em> in Nikvey Eynaim<\/em>, whose point has been explained above. Only Behinat <\/em>Atzilut <\/em>was corrected through this Ohr<\/em>, meaning Behinat <\/em>Nekudim<\/em> through the Tabur <\/em>de <\/em>Nekudim<\/em>, and until there is the place of the Atzilut<\/em>, to be after this Olam<\/em>. However, nothing of that Ohr<\/em> came to the place below Tabur <\/em>de <\/em>Nekudim<\/em>.<\/p>\n\n\n\n

New  Ohr <\/em>emerged through its ascent is certainly that this  Ohr <\/em>came diminished. Thus, although it comes from  SAG<\/em>.<\/strong><\/p>\n\n\n\n

SAG<\/em> diminished from Komat <\/em>Bina<\/em> to Komat <\/em>ZA<\/em> by the ascent up to the place of the Nikvey Eynaim<\/em>, which is Hochma <\/em>and Behina Aleph<\/em>. Hence, the Kelim<\/em> can receive it as Behinat <\/em>Atzilut<\/em>.<\/p>\n\n\n\n

Know, that this new Ohr<\/em> is the Ohr <\/em>de <\/em>Kelim <\/em>de <\/em>Panim <\/em>de <\/em>GAR<\/em>; it is the Atzmut <\/em>of the Ohr <\/em>de <\/em>GAR <\/em>and Nekudim<\/em>. However, that new Ohr<\/em> that was later emanated by Zivug <\/em>AB <\/em>SAG<\/em>, which descended, breached the Parsa<\/em> and illuminated for Nekudim<\/em>, is not Behinat <\/em>Atzmut <\/em>Ohr<\/em> of Nekudim<\/em>. Rather, it is considered an addition of Ohr<\/em> and Behinat <\/em>Gadlut<\/em>.<\/p>\n\n\n\n

It is written, \u201cnew  Ohr<\/em> emerged through its ascent is certainly that this  Ohr<\/em> came diminished. Thus, although it comes from  SAG<\/em> Himself, they could receive it.<\/strong>\u201d This refers to the Kelim <\/em>de <\/em>GAR <\/em>de <\/em>Nekudim<\/em>, and he calls them Olam <\/em>ha <\/em>Atzilut<\/em>, because they are the Shorashim<\/em> to Olam <\/em>ha <\/em>Atzilut<\/em>.<\/p>\n\n\n\n

11. *We should provide the reason why these two things were needed: first, the  Tzimtzum<\/em>; second, the laying down of the  Parsa.<\/em> The thing is that for the  Tachtonim<\/em> to be able to receive the  Ohr,<\/em> it must be diminished and come through  Masachim.<\/em><\/strong><\/p>\n\n\n\n

In  Olam<\/em> ha  Nekudim<\/em> there was the main outset of the uncovering of the Kelim.<\/em> For that purpose, the aforementioned  Tzimtzum<\/em> had to diminish the Ohr<\/em> so that the  Kelim<\/em> of  Nekudim<\/em> could tolerate it. Also, since they are restricted there, they are squeezed tightly, and thus come out intensely through the  Eynaim<\/em> and expand below.<\/strong><\/p>\n\n\n\n

12. It was also necessary to place the  Parsa<\/em> and diminish the  Orot<\/em> that come out through the  Parsa.<\/em> The reason for the additional diminution through the  Parsa<\/em> is not for  Olam ha Nekudim<\/em> itself, which is  Olam Atzilut,<\/em>but for  Olam Beria<\/em> below it, so it would be able to receive the  Ohr<\/em> elicited for it. Now you can understand how there is  Masach<\/em> and  Parsa<\/em> between Beria<\/em> and  Atzilut.<\/em><\/strong><\/p>\n\n\n\n

However, from  Atzilut<\/em> to what is above it there is no need for an actual Masach,<\/em> only remoteness of location, which is the above  Tzimtzum.<\/em> This is because the  Ohr<\/em> rose above  Tabur<\/em> and drew far from the point opposite the  Tabur<\/em> and down from without.<\/strong><\/p>\n\n\n\n

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

12.  Parsa <\/em>is not for  Olam ha Nekudim<\/em> itself, which is  Olam Atzilut<\/em>, but for  Olam Beria<\/em>below it.<\/strong><\/p>\n\n\n\n

It has already been explained above that the matter of the Parsa<\/em> is the Masach <\/em>that ends Partzuf <\/em>SAG<\/em>, like the toes of the Raglaim <\/em>before. However, there is a big correction in it, which the Zohar calls \u201cdraws from above and gives below.\u201d<\/p>\n\n\n\n

This is because it is considered a double Masach<\/em>, made of two Behinot<\/em>: Behina Bet <\/em>and Behina Dalet <\/em>together. Hence, when Beria<\/em> should receive the Ohr<\/em> from Atzilut <\/em>there is the matter of the fissuring of the Parsa<\/em> in it. This fissuring means annulment of the Gevul<\/em> of the Sium<\/em> in it and the Hitpashtut Orot <\/em>de <\/em>SAG<\/em> below Parsa<\/em>, though it is only a temporary annulment, which is afterwards blocked once more.<\/p>\n\n\n\n

Thus, it is like an opening that clothes and opens. It depends on the descent of Behina Dalet <\/em>de <\/em>Parsa<\/em>from within Behina Bet <\/em>de <\/em>Parsa<\/em>. When the two Behinot<\/em> are tightly connected to each other, the Parsa<\/em>is closed like the Masach <\/em>that stands at the Etzbaot<\/em> (toes) Raglaim<\/em>, where there is no Hitpashtut<\/em> of the Partzuf <\/em>past its Etzbaot Raglaim<\/em>.<\/p>\n\n\n\n

When Behina Dalet <\/em>leaves the Parsa<\/em> and comes down to the place of the Etzbaot <\/em>Raglaim <\/em>of the Partzuf<\/em>, as was before, the force of the Sium<\/em> of the Parsa<\/em> is then revoked. This is called the \u201cFissuring of the Parsa<\/em>\u201d. Then the Orot<\/em> pass from there down to Olam <\/em>Beria<\/em>, and this is what the Zohar means by the words, \u201cdraws from above and gives below.\u201d<\/p>\n\n\n\n

Masach <\/em>and  Parsa <\/em>between  Beria <\/em>and  Atzilut<\/em>.<\/strong><\/p>\n\n\n\n

By the force of the Parsa<\/em> that\u2019s been corrected here under Partzuf <\/em>SAG <\/em>de <\/em>AK<\/em>, the Gevul<\/em> of Olam <\/em>ha <\/em>Nekudim <\/em>was set on its Behinat <\/em>Tabur<\/em>. It is on this Tabur <\/em>de <\/em>Nekudim <\/em>that that Parsa<\/em> was made between Atzilut <\/em>and Beria<\/em>, and this inference helps understand the Parsa<\/em> between Atzilut <\/em>and Beria<\/em>, for they are one issue.<\/p>\n\n\n\n

Atzilut<\/em><\/strong><\/p>\n\n\n\n

What is above it does not need an actual Masach<\/em>, only remoteness of location. It means that the Sium <\/em>Raglaim <\/em>of SAG<\/em> on the Parsa<\/em> is because of ascent of the Orot<\/em> below Tabur<\/em> to MAN<\/em> to Nikvey Eynaim<\/em>. Hence, the AHP<\/em> of the Rosh<\/em> came out of the Rosh<\/em>, and Bina<\/em>, ZA<\/em> and Malchut <\/em>de <\/em>Eser <\/em>Sefirot <\/em>of the Sium<\/em>, went outside the Guf<\/em> of Atzilut<\/em>.<\/p>\n\n\n\n

Therefore, it seems that Parsa<\/em> comes to correct the emanation of the Orot<\/em> of Nekudim <\/em>because they emanate from the Orot<\/em> of the Eynaim<\/em>. That is the reason he says that it is true that the matter of the Sium<\/em> itself de <\/em>Partzuf <\/em>SAG<\/em> on the Parsa<\/em>, came along with attribute of Atzilut <\/em>in Nikvey Eynaim<\/em>.<\/p>\n\n\n\n

However, this is still not considered Masach <\/em>and Parsa<\/em>, but only remoteness of location. It is so because before that, the Sium<\/em> of Partzuf <\/em>SAG<\/em> was even with the Raglaim <\/em>of AK <\/em>ha <\/em>Pnimi<\/em>. Now, however, owing to the Zivug<\/em> that rose in the Ohr <\/em>Eynaim<\/em>, the Sium<\/em> of the Partzuf <\/em>ascended to the place of Tabur<\/em>, and this new Gevul<\/em> is referred to as merely remoteness of location.<\/p>\n\n\n\n

The Parsa<\/em>, however, is a different matter, which is added to the remoteness from Tabur<\/em> up, for the purpose of Beria<\/em>, because there is a special Tikun<\/em> in the Parsa<\/em>, because of which Orot <\/em>Atzilut <\/em>pass into Beria<\/em>.<\/p>\n\n\n\n

13. The learned one shall thus understand what is written, that any emergence of renewed  Orot<\/em> and additional  Olamot<\/em> is only by  Tzimtzum Ohr.<\/em> This is because so was  Tzimtzum Ein Sof<\/em> to elicit  AK,<\/em> and  AK<\/em> to elicit Nekudim,<\/em> which is  Atzilut.<\/em> All this is very close to the abolition of the Melachim<\/em> (kings), and prohibited to elicit in the  Peh,<\/em> as it is a high place.<\/strong><\/p>\n\n\n\n

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

13. Renewed  Orot <\/em>and additional  Olamot<\/em> is only by  Tzimtzum Ohr<\/em>.<\/strong><\/p>\n\n\n\n

No Hidush<\/em> occurs in the Olamot<\/em> but only because of Hidush <\/em>Kelim<\/em>. However, in the Ohr<\/em>, there is never any change; as it shines in the Rosh<\/em> of the Kav<\/em>, so the Ohr<\/em> shines at the end of Assiya<\/em>.<\/p>\n\n\n\n

The matter of the formation of the Kelim<\/em> is as the Rav says above (Part 4, Chap 1, item 9): \u201cbecause the reason for the  Hitpashtut <\/em>of the  Ohr<\/em>and its  Histalkut <\/em>later caused the  Kli<\/em> to be.<\/strong>\u201d thus, the Tzimtzum <\/em>and the Histalkut <\/em>of the Ohr<\/em> is the essence of the existence of the Kli<\/em>. The reason for this is explained in detail in Part 4 and Histaklut Pnimit <\/em>item 58.<\/p>\n\n\n\n

Tzimtzum Ein Sof<\/em> to elicit  AK<\/em>.<\/strong><\/p>\n\n\n\n

This is explained in Histaklut Pnimit <\/em>Part 4 item 63.<\/p>\n\n\n\n

close to the abolition of the  Melachim<\/em>.<\/strong><\/p>\n\n\n\n

This has been explained above (Part 4, Chap 4, item 7, and Ohr Pnimi <\/em>there, item 400). The comparison between the Tzimtzum <\/em>of Ein Sof <\/em>to produce the AK<\/em>, which is the first Kav<\/em> that Ein Sof <\/em>illuminated into the place of the Tzimtzum<\/em> and second Tzimtzum<\/em>, which is Tzimtzum <\/em>NHY <\/em>de <\/em>AK<\/em>, has already been explained. They are both Behinat <\/em>Sium<\/em> and cessation to Orot <\/em>Atzilut<\/em>.<\/p>\n\n\n\n

The difference is that the point of cessation made by Tzimtzum <\/em>Aleph<\/em> and the point of Sium Raglin <\/em>de <\/em>Partzuf AK<\/em> was in Olam ha Zeh<\/em>. This is because the Raglaim <\/em>of AK<\/em> end in Olam ha Zeh<\/em>, as it says, \u201cAnd His feet shall stand upon the Mount of Olives.\u201d<\/p>\n\n\n\n

Tzimtzum <\/em>Bet<\/em> made the place of the Sium<\/em> and cessation of Atzilut <\/em>de <\/em>SAG<\/em>. This point of new cessation is called Parsa<\/em>. It is also the Sium Raglin <\/em>of all the Partzufim<\/em> of Atzilut <\/em>that come after Partzuf <\/em>SAG<\/em>. This is because any innovated force in the Elyon<\/em> necessarily controls its Tachtonim<\/em> as well. This is the place of the severance and the cessation between Olam <\/em>Atzilut <\/em>and the three Olamot <\/em>BYA<\/em>.<\/p>\n\n\n\n

14. After the above-mentioned  Tzimtzum<\/em> and  Parsa,<\/em> it is found that there are many  Orot<\/em> there in the place of the  Chazeh,<\/em> and their ascent for  Mayin Nukvin<\/em> was beneficial there. You will understand that from what\u2019s been written regarding  AVI<\/em>: each were divided into two –  Abba<\/em> and  Israel Saba<\/em>; Bina<\/em> and  Tvuna.<\/em> The learned one shall understand that so was here.<\/strong><\/p>\n\n\n\n

This is so because the name  AB<\/em> of  AK<\/em> are the  Mochin<\/em> inside  Galgalta,<\/em> and the name  SAG<\/em> is from  Awzen<\/em> down to the  Tabur<\/em> in its  Pnimiut,<\/em> not in the Behinat<\/em> exiting  Orot,<\/em> but the inner  Orot<\/em> of  AK<\/em> themselves. Thus,  AB,<\/em> which is  Dechura,<\/em> which are its  Mochin,<\/em> mated with the  Taamim<\/em> of  SAG<\/em> from the inner  AHP.<\/em> Those, in turn, are the  Shorashim<\/em> for the exiting  Orot<\/em> and branches, and these inner  Taamim<\/em> of  SAG, <\/em>Nukva,<\/em> mated together.<\/strong><\/p>\n\n\n\n

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

14. And their ascent for  Mayin Nukvin<\/em> was beneficial there. You will understand\u2026 \u2026  AVI<\/em>: each were divided into two.<\/strong><\/p>\n\n\n\n

The issue of the MAN<\/em> has already been explained above (Ohr Pnimi <\/em>item 6), and there is no need to repeat the words. The matter of AVI<\/em> that were divided into two has already been explained (Ohr Pnimi <\/em>item 6), and study it there for it is impossible to repeat all that.<\/p>\n\n\n\n

You will find that two Zivugim<\/em> were made there for the Eser <\/em>Sefirot <\/em>de <\/em>Nekudim<\/em>: first by the ascent of NHY <\/em>de <\/em>AK<\/em>, incorporating both Behina Dalet <\/em>and Behina Bet <\/em>together to MAN <\/em>de <\/em>Taamim <\/em>de <\/em>SAG<\/em>, and from there to Nikvey Eynaim de <\/em>Rosh <\/em>SAG<\/em>. This generated a division of the Eser <\/em>Sefirot <\/em>de <\/em>Rosh <\/em>SAG<\/em>there into two Behinot <\/em>Rosh<\/em> and Guf<\/em>: GE<\/em> became the Rosh<\/em>, and AHP<\/em> departed as Behinat <\/em>Guf<\/em>. This is so because the same division of Galgalta <\/em>and Eynaim <\/em>and AHP<\/em> was not done in the Etzem<\/em> of Rosh <\/em>de <\/em>SAG<\/em>, but in the Behinat <\/em>Eser <\/em>Sefirot <\/em>de <\/em>Se\u2019arot<\/em>.<\/p>\n\n\n\n

However, the Rosh <\/em>de <\/em>SAG<\/em> cannot bestow upon its Tachton <\/em>except through this Partzuf <\/em>of the Se\u2019arot<\/em>, because any force renewed in the Elyon<\/em> necessarily controls its Tachton<\/em>. Thus, all the Orot<\/em> bestowed upon the Tachtonim<\/em> come out by the Zivug<\/em> in Nikvey Eynaim <\/em>and receive from the Behinat <\/em>AHP <\/em>de <\/em>Se\u2019arot<\/em>. Also, they must be divided into GE<\/em> and AHP<\/em>, as the Eser <\/em>Sefirot <\/em>de <\/em>Se\u2019arot<\/em>.<\/p>\n\n\n\n

The Koma<\/em> that emerged by the ascent of MAN<\/em> to Nikvey Eynaim <\/em>has already been shown to be only Komat <\/em>ZA<\/em>, with the GAR<\/em> missing, called YESHSUT<\/em>, because Behina Bet <\/em>de <\/em>Hitlabshut <\/em>remains there, as in the previous Partzufim<\/em>. It is divided into two Behinot<\/em>: GE<\/em> into Behinat <\/em>Rosh<\/em>, and AHP<\/em> into Behinat <\/em>Sof<\/em>. Their place is from Chazeh <\/em>de <\/em>SAG<\/em> down, where the Rosh<\/em>, which is Behinat <\/em>GE<\/em>, expands from Chazeh <\/em>to Tabur <\/em>de <\/em>SAG<\/em>. In and of itself, it is named YESHSUT<\/em>, and AHP <\/em>de <\/em>Nekudim<\/em>, which are GAR <\/em>de <\/em>Nekudim<\/em>, expand from the Tabur<\/em> down.<\/p>\n\n\n\n

It is written, \u201cAfter the above-mentioned  Tzimtzum <\/em>and  Parsa<\/em>, it is found that there are many  Orot<\/em> there in the place of the  Chazeh<\/em>, and their ascent for  Mayin Nukvin <\/em>was beneficial there.<\/strong>\u201d it means that after YESHSUT <\/em>departed from Nikvey Eynaim<\/em>, descended and expanded from the place of the Chazeh <\/em>to Tabur<\/em>, the Orot<\/em> increased there in the place of the Chazeh<\/em>.<\/p>\n\n\n\n

You already know that Parsa<\/em> consists of two Behinot<\/em>: Behina Dalet <\/em>and Behina <\/em>Bet<\/em>. It has been explained above that sometimes Behina Dalet <\/em>descends from the Parsa<\/em>, the Parsa<\/em> is fissured and the Gevul<\/em> is canceled.<\/p>\n\n\n\n

This Hitpashtut <\/em>of YESHSUT <\/em>from the place of the Chazeh <\/em>to Tabur<\/em> caused the descent of Behina Dalet<\/em> from the Parsa<\/em>, because it became MAN<\/em> to the Taamim <\/em>de <\/em>SAG<\/em>. Then, the Inner AB<\/em> inside the Rosh <\/em>de <\/em>Taamim <\/em>de <\/em>SAG<\/em> mated with Rosh <\/em>de <\/em>SAG<\/em>, called AHP <\/em>(see Ohr Pnimi <\/em>item 1), as Ohr <\/em>de <\/em>Awzen<\/em> is clothed in Galgalta de <\/em>SAG<\/em>.<\/p>\n\n\n\n

The lower Hey<\/em> came back down from Nikvey Eynaim de <\/em>SAG<\/em> to the place of the Peh<\/em> through this Zivug <\/em>de <\/em>AB<\/em> and SAG<\/em>, meaning Malchut <\/em>de <\/em>Rosh<\/em>, as it was in the beginning. Then the Zivug<\/em> was made in Peh <\/em>de <\/em>Rosh<\/em> on Behina Dalet <\/em>there, and a new Koma<\/em> emerged from Peh <\/em>de <\/em>Rosh <\/em>SAG<\/em> up to Keter<\/em>.<\/p>\n\n\n\n

This new Ohr<\/em> came down from there to YESHSUT <\/em>in the place of the Chazeh<\/em>, and lowered Behina Dalet <\/em>in Behinat <\/em>Nikvey Eynaim <\/em>too, which is the place of Tabur<\/em>. It lowered her to the place of the Peh<\/em>, being Malchut <\/em>de <\/em>Rosh<\/em> in the Sium<\/em> of GAR <\/em>de <\/em>Nekudim<\/em>. Because of that, GAR <\/em>de <\/em>Nekudim<\/em>, which are originally AHP <\/em>de <\/em>YESHSUT<\/em>, joined with YESHSUT <\/em>in the Chazeh<\/em>, which is their GE<\/em>, and together they became Behinat <\/em>Eser <\/em>Sefirot <\/em>of one Rosh<\/em> in Komat <\/em>Keter<\/em>.<\/p>\n\n\n\n

This is so because now the Zivug<\/em> is made on Behina Dalet <\/em>that descended to Malchut <\/em>at the Sium<\/em> of GAR <\/em>de <\/em>Nekudim<\/em>. This is the meaning of the new Ohr<\/em> that fissured that Parsa<\/em> that the Rav presents afterwards.<\/p>\n\n\n\n

Now we have thoroughly clarified the two Zivugim<\/em> for the purpose of Nekudim<\/em>. From the first Zivug<\/em>came only Behinat <\/em>Katnut<\/em> of the Nekudim<\/em>, meaning only Komat <\/em>ZA<\/em>, without GAR<\/em>, and this Zivug<\/em> was made in the Nikvey Eynaim<\/em>, taking AHP <\/em>de <\/em>Rosh<\/em> out into Behinat <\/em>Guf<\/em>.<\/p>\n\n\n\n

Similarly, two Behinot <\/em>Rosh<\/em> and Guf<\/em>, called YESHSUT <\/em>also came out in the Koma<\/em> that came out of there on its Behinat <\/em>Nikvey Eynaim<\/em>. From Nikvey Eynaim <\/em>up it is called YESHSUT<\/em>, and the point of Tabur<\/em> is Behinat <\/em>Nikvey Eynaim<\/em> where YESHSUT <\/em>ends.<\/p>\n\n\n\n

Also, from Nikvey Eynaim <\/em>down, meaning from Tabur<\/em> down, the Awzen <\/em>Hotem <\/em>Peh<\/em> of YESHSUT <\/em>expanded, which are the GAR <\/em>de <\/em>Nekudim<\/em>. Know, that although the new Ohr<\/em> that came out of this first Zivug<\/em> lacks GAR<\/em>, it is still the essence and the Atzmut <\/em>of the Ohr<\/em> of the Nekudim<\/em>.<\/p>\n\n\n\n

The second Zivug<\/em> made for the purpose of Nekudim <\/em>extended the GAR<\/em> and the Mochin <\/em>to them. This Zivug <\/em>was made by two Partzufim<\/em>: AB<\/em> and SAG<\/em>. The separation caused by the Tzimtzum <\/em>of NHY<\/em> and their ascent to Nikvey Eynaim <\/em>was reunited through this Zivug<\/em>.<\/p>\n\n\n\n

In other words, the GE<\/em> and AHP<\/em> that were separated from each other into Rosh<\/em> and Guf<\/em>, were reunited by the Zivug <\/em>de <\/em>AB <\/em>SAG<\/em> and became Eser <\/em>Sefirot <\/em>of one Rosh<\/em> once more. This is so because the lower Hey<\/em> was removed from the Nikvey Eynaim <\/em>to the place of Peh<\/em> as in the beginning. Thus the Parsa <\/em>broke,which is the place of the new Sium<\/em> for SAG<\/em> in the place of Hochma <\/em>of the ending Eser <\/em>Sefirot<\/em>, being the origin of the Tabur<\/em>.<\/p>\n\n\n\n

Now this new Gevul<\/em> has been canceled, because as Behina Dalet <\/em>came down from Nikvey Eynaim <\/em>to the place of the Peh<\/em> in Rosh <\/em>de <\/em>SAG<\/em>, so Behina Dalet <\/em>came down from the place of Tabur<\/em> and the Parsa<\/em> to the place of Sium Raglin <\/em>de <\/em>AK<\/em>, as in the beginning.<\/p>\n\n\n\n

15. Then these  Orot<\/em> from its  Tabur<\/em> down that rose in the place of the Chazeh<\/em> were there as  Mayin <\/em>Nukvin<\/em> to the  Nukva,<\/em> which are  Taamim de SAG,<\/em> and through these  MAN<\/em> was the aforementioned  Zivug.<\/em><\/strong><\/p>\n\n\n\n

A new  Ohr<\/em> was procreated by this  Zivug<\/em> and this new  Ohr<\/em> came down and fissured that  Parsa.<\/em> This is so because above her, in the place of the Chazeh<\/em> there are now many  Orot,<\/em> and the place hasn\u2019t the strength to tolerate them.<\/strong><\/p>\n\n\n\n

Thus, the  Parsa<\/em> fissured and the  Ohr<\/em> descended through there from  Tabur<\/em>down, and filled that entire place that was empty of this newborn  Ohr.<\/em>This is the meaning of the verse in the Zohar (Bereshit): \u201cdraws from above, and gives below.\u201d<\/strong><\/p>\n\n\n\n

16. Indeed, the  Ohr<\/em> that was first down and ascended, remained after that forever in the  Chazeh<\/em> and did not come down in the  Parsa.<\/em> However, since they are tight up there, they elicited branches from them, through the Eynaim,<\/em> which are the  Nekudim<\/em> that expanded outside  AK<\/em> from  Tabur<\/em> to Sium Raglin,<\/em> and this is their essence.<\/strong><\/p>\n\n\n\n

However, that new  Ohr<\/em> that descended in its  Pnimiut<\/em> through the  Parsa<\/em>too, fissured the  Kli<\/em> and the  Guf<\/em> of  AK<\/em> and illuminated in these  Nekudim,<\/em>both through holes in the hair, and through the  Tabur<\/em> and the  Yesod.<\/em> It turns out that this new  Ohr<\/em> fissures twice: once through the  Parsa<\/em> and a second time through the walls of the  Kelim<\/em> of  AK.<\/em><\/strong><\/p>\n\n\n\n

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

16. Fissures twice: once through the  Parsa <\/em>and a second time through the walls of the Kelim <\/em>of  AK<\/em>.<\/strong><\/p>\n\n\n\n

The first fissuring was made for NHY <\/em>de <\/em>AK<\/em> themselves, because Parsa<\/em> limited and ended Atzilut <\/em>de <\/em>SAG<\/em> so that no Ohr<\/em> descend from the Parsa<\/em> down anymore, and the Kelim <\/em>de <\/em>ZON<\/em> in these NHY<\/em> were emptied of Ohr<\/em>. Now, through the second Zivug <\/em>de <\/em>AB <\/em>SAG<\/em>, this Gevul <\/em>de <\/em>Parsa<\/em> has been lifted.<\/p>\n\n\n\n

Consequently, the Orot<\/em> extending from this Zivug<\/em> into the Kelim <\/em>de <\/em>ZON<\/em> there, expanded once more, which is called the first fissuring. The second fissuring was made for Nekudim<\/em>, meaning through the Tabur<\/em> and Yesod<\/em> that these Orot <\/em>de <\/em>ZON <\/em>de <\/em>AK <\/em>ha <\/em>Pnimi<\/em> illuminated to the Eser <\/em>Sefirot <\/em>de <\/em>Nekudim<\/em>.<\/p>\n\n\n\n

17. *However the first  Ohr<\/em> that was down in the beginning and then ascended, did not descend again. It remained there from  Tabur<\/em> up and laid its  Shoresh<\/em> there for good.<\/strong><\/p>\n\n\n\n

From there it expanded and went out through the  Eynaim,<\/em> and these are the  Nekudim.<\/em> It continued to expand and stretch from without until the Sium Raglin<\/em> of  AK.<\/em><\/strong><\/p>\n\n\n\n

Thus, all the  Ohr<\/em> extending through  Tabur,<\/em> though it is from  Behinat Eynaim,<\/em> is all swallowed and incorporated in  Akudim,<\/em> hence becoming indistinguishable. However, only the  Ohr<\/em> that extends below  Tabur<\/em> to its Raglaim<\/em> is called  Nekudot,<\/em> as now it stands alone.<\/strong><\/p>\n\n\n\n

17. The first  Ohr <\/em>that was first down and then ascended did not descend again.<\/strong><\/p>\n\n\n\n

It has been clarified in the above item that through the Zivug<\/em> of AB<\/em> with SAG<\/em>, the lower Hey<\/em>descended from the place of the Tabur<\/em> to Bina <\/em>de<\/em> Nekudim, being the general Peh de Rosh <\/em>de <\/em>YESHSUT <\/em>and Nekudim<\/em>. Then GE<\/em> in YESHSUT <\/em>and the AHP<\/em>, which are KHB <\/em>de <\/em>Nekudim<\/em>, became one Rosh<\/em>, by which Mochin <\/em>de <\/em>GAR<\/em> extended to the Nekudim<\/em>.<\/p>\n\n\n\n

The Rav tells us here that despite that, the actual Orot<\/em> of YESHSUT <\/em>did not connect and join with their AHP<\/em>, namely Nekudim<\/em>. It is written that the first Ohr<\/em> that was there never descended again. It remained there from Tabur<\/em> up even after the second Zivug<\/em>.<\/p>\n\n\n\n

This occurred for two reasons:<\/p>\n\n\n\n

1. That then YESHSUT <\/em>too rejoined with the Taamim <\/em>de <\/em>SAG<\/em> into a single degree. It is so because the whole division of SAG<\/em> into two halves \u2013 Taamim<\/em> (considered AB <\/em>de <\/em>SAG<\/em> with the value of AVI<\/em>), and Nekudot<\/em> (being the first Ohr<\/em>, called YESHSUT<\/em>, below Tabur<\/em>, considered SAG <\/em>de <\/em>SAG<\/em>).<\/p>\n\n\n\n

Thus, this entire division was because of the association of YESHSUT <\/em>with Behina Dalet<\/em>. Hence, now that Behina Dalet <\/em>descended back to her place, the difference between Taamim<\/em> and YESHSUT<\/em> is no longer there and they both return to the same degree as before.<\/p>\n\n\n\n

2. This is because the matter of the cancellation of the Gevul <\/em>de <\/em>Sium<\/em> from the Parsa<\/em> was only for the time being, hence the name fission. After the Orot<\/em> came down, it immediately was blocked once more.<\/p>\n\n\n\n

Hence, YESHSUT <\/em>cannot come down below the Parsa<\/em>, even after the descent of the lower Hey<\/em> from there, because she did not come from there permanently. Because of that, the Parsa<\/em> remained as strong as before and YESHSUT <\/em>remained permanently above the Tabur<\/em>, and only its He\u2019arah<\/em> reaches, to complete the GAR <\/em>de <\/em>Nekudim<\/em>.<\/p>\n\n\n\n

18. Also, that  Ohr<\/em> that comes down through the  Parsa<\/em> a second time, by this above  Zivug<\/em> fissures the  Guf<\/em> and the  Kli <\/em>de <\/em>Adam Kadmon<\/em> as well, then exits and shines in these  Nekudim.<\/em> Thus we have to kinds of  Ohr<\/em> for Nekudim.<\/em><\/strong><\/p>\n\n\n\n

19. There is yet another, necessary, third  Ohr.<\/em> When the  Ohr Ayin<\/em> comes down through the  Akudim,<\/em> it looks at these  Orot <\/em>AHP<\/em>; it sucks from there and takes the  Ohr<\/em> to make the  Kelim<\/em> of the  Nekudot<\/em> from them. It takes from three  Orot, <\/em>Orot <\/em>Awzen Hotem Peh.<\/em><\/strong><\/p>\n\n\n\n

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

19. It looks at this  Orot AHP<\/em>\u2026 \u2026to make the  Kelim <\/em>of the  Nekudot<\/em>.<\/strong><\/p>\n\n\n\n

Here the Rav speaks from the perspective of the Eser <\/em>Sefirot <\/em>de <\/em>Se\u2019arot<\/em>, for you already know that because of the ascent of the lower Hey<\/em> to Nikvey Eynaim<\/em>, the Rosh <\/em>de <\/em>SAG<\/em> was instantly divided into two Behinot<\/em>, Rosh<\/em> and Guf<\/em>. GE<\/em> remained in Behinat <\/em>Rosh<\/em>, and Awzen <\/em>Hotem <\/em>Peh<\/em> came out and became a Guf<\/em> and a Kli<\/em> for reception of the Ohr <\/em>Eynaim<\/em>.<\/p>\n\n\n\n

It\u2019s been explained above that this great change did not actually occur in Rosh <\/em>de <\/em>SAG<\/em>, but in the branches that come out of it. In fact, only Behinat <\/em>AHP<\/em> of the Se\u2019arot <\/em>departed and became Behinat <\/em>Guf<\/em> and a Kli<\/em> for reception of the Ohr <\/em>Eynaim<\/em>.<\/p>\n\n\n\n

It is written, \u201cWhen the  Ohr Ayin<\/em> comes down through  Akudim<\/em>, it looks at these  Orot AHP<\/em>.<\/strong>\u201d This means that the Ohr <\/em>Eynaim <\/em>is poured and clothed in the Behinat <\/em>AHP<\/em> below the Eynaim<\/em> because Histaklut<\/em> means bestowal and reception. Since these AHP<\/em> receive Ohr <\/em>Eynaim <\/em>from above downward, they stop being Behinat <\/em>Rosh<\/em> and become Behinat <\/em>Guf<\/em>. You already know that they are not AHP <\/em>de <\/em>Rosh <\/em>SAG<\/em> itself, but merely branches of it, called Se\u2019arot <\/em>Dikna<\/em>.<\/p>\n\n\n\n

These Se\u2019arot <\/em>Dikna<\/em> are also regarded as two Behinot<\/em>, because they necessarily contain Eser <\/em>Sefirot<\/em>, as they are a complete Koma<\/em>, called Ohr <\/em>Eynaim<\/em>. Hence, they too are divided into GE<\/em> and AHP<\/em>, as their Shoresh <\/em>from which they came.<\/p>\n\n\n\n

Therefore, there are three Behinot<\/em> in them:<\/p>\n\n\n\n

1. This is the AHP<\/em> in their exit place. In AA <\/em>de <\/em>Atzilut <\/em>they are called, \u201cthe tips of the hair under the side-locks of the head on the right and on the left, under the ears through the angles in the cheeks below.<\/p>\n\n\n\n

From there the Dikna<\/em> begins to expand, and this is the Behinat <\/em>Awzen<\/em> in the place of its exit. The Behinat <\/em>Hotem<\/em> is called Se\u2019arot <\/em>that surround the upper lip on the right and on the left in its exit place. The Behinat <\/em>Peh<\/em> (in its exit place) is called a path in the middle of the upper lip, under the Hotem<\/em> where there is no hair.<\/p>\n\n\n\n

All these three Tikkunim<\/em> of Dikna<\/em> are considered Behinat <\/em>Rosh<\/em> and only Behinat <\/em>Galgalta <\/em>ve <\/em>Eynaim<\/em>. They are the first Behina<\/em> of the Dikna<\/em>.<\/p>\n\n\n\n

2. The second Behina<\/em> is Behinat <\/em>AHP<\/em> that went out of the Rosh <\/em>de <\/em>Dikna<\/em>, originally considered Behinat <\/em>Rosh<\/em>. However, they are Ohr <\/em>Eynaim<\/em>, and the act of this Ohr<\/em> is to have only GE<\/em> in the Rosh<\/em>, and the Awzen <\/em>Hotem <\/em>Peh<\/em> in it are not in its Rosh<\/em>, but exit to become Behinat <\/em>Guf<\/em>.<\/p>\n\n\n\n

Also, from this perspective the second Behina<\/em> of AHP <\/em>de <\/em>Dikna<\/em> is considered Behinat <\/em>Guf<\/em>, and these AHP<\/em> outside Dikna<\/em> are called Shibolet <\/em>ha <\/em>Zakan<\/em>. They are the fourth Tikun<\/em> of Dikna <\/em>de <\/em>AA<\/em>, which are the Se\u2019arot <\/em>hanging in the middle of the lower lip.<\/p>\n\n\n\n

It is considered the place where the three corrections gather in Behinat <\/em>GE<\/em>, regarded as the Rosh <\/em>de <\/em>Dikna<\/em>. It is called the gathering place because this Shibolet<\/em> is the vessel of reception to the Orot<\/em> in Rosh <\/em>de <\/em>Dikna<\/em>. Everything in the Rosh<\/em>, which are AHP<\/em> in its exit place, is influenced and gathered in this Shibolet<\/em>.<\/p>\n\n\n\n

3. The third Behina <\/em>de <\/em>Dikna<\/em> is all the other Tikkunim<\/em> of Dikna<\/em>, extending through the Chazeh<\/em>, meaning through its completion. These are its actual Behinat <\/em>ZAT<\/em>, meaning they are originally Behinat <\/em>Guf<\/em> and vessels of reception.<\/p>\n\n\n\n

It is written, \u201cWhen the  Ohr Ayin<\/em> comes down, it looks at these  Orot AHP<\/em>.<\/strong>\u201d This means that Ohr <\/em>Eynaim <\/em>is poured into the AHP<\/em>, for which they become Behinat <\/em>Kelim<\/em>, receivers. By that they move from being Behinat <\/em>Rosh<\/em> to Behinat <\/em>Guf<\/em>.<\/p>\n\n\n\n

It is written, \u201cand takes the  Ohr<\/em> to make the  Kelim<\/em> of the  Nekudot<\/em> from them.<\/strong>\u201d In other words, the Kelim <\/em>de <\/em>Nekudim <\/em>receiving from them must also be as their attribute, as he will explain henceforth.<\/p>\n\n\n\n

20. The thing is that in this manner it\u2019s been explained that the  Orot<\/em> of the Awzen<\/em> expanded to  Shibolet ha Zakan,<\/em> and  Orot Hotem Peh<\/em> pass through there as well. Hence, when  Ohr Eynaim de AK<\/em> extends through there, it must mingle with them and take their  Ohr.<\/em><\/strong><\/p>\n\n\n\n

Ten  Nekudot<\/em> are they: the first three among them take  Ohr<\/em> from what extends from the  Histaklut Ayin<\/em> in  AHP,<\/em> from their place to the place of the joining of  Shibolet ha Zakan.<\/em> They only receive them in  Shibolet ha Zakan<\/em> because that is where they begin, and not from what is in  Shibolet ha Zakan<\/em> upward.<\/strong><\/p>\n\n\n\n

However, the seven lower  Nekudot<\/em> take only what extends from the Histaklut<\/em> in the  Orot<\/em> of the  Hotem<\/em> and  Peh<\/em> from  Shibolet ha Zakan<\/em> down. It is known that the Hotem reaches the  Chazeh,<\/em> and the  Peh<\/em> through Tabur,<\/em> and not from  Shibolet ha Zakan<\/em> up.<\/strong><\/p>\n\n\n\n

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

20.  Ohr Eynaim de AK<\/em> extends through there, it must mingle with them and take their  Ohr<\/em>.<\/strong><\/p>\n\n\n\n

As said above, the forces in the Elyon<\/em> are necessarily enforced in the Tachton<\/em>. It is written, \u201cHence, when  Ohr <\/em>Eynaim de <\/em>AK<\/em> extends through there, it must mingle with them and take their Ohr<\/em>.<\/strong>\u201d this means that the Nekudim <\/em>that receive the Ohr <\/em>Eynaim<\/em> necessarily passes through the AHP<\/em>. Hence, the Ohr <\/em>Eynaim <\/em>must take their Ohr<\/em> because it will operate in the order of their Kelim<\/em> and divide by the same three Behinot<\/em> that exist in AHP <\/em>de <\/em>Dikna<\/em>. Then it will pass them to Behinat <\/em>Kelim <\/em>de <\/em>Nekudim<\/em>.<\/p>\n\n\n\n

You should also remember that any Elyon<\/em> is considered a Maatzil <\/em>to the Tachton<\/em>, the cause of the Tachton<\/em>. Accordingly, the AHP <\/em>de <\/em>Dikna<\/em> are considered Maatzil <\/em>to the Eser <\/em>Sefirot <\/em>de <\/em>Nekudim<\/em>.<\/p>\n\n\n\n

The first three among them take Ohr from what extends from the Histaklut Ayin in AHP, from their place to the place of the joining of Shibolet ha Zakan.<\/h5>\n\n\n\n

You already know that three Behinot<\/em> are determined in each Partzuf <\/em>that extends from the Ohr <\/em>Eynaim<\/em>. Two are Behinot <\/em>Rosh<\/em> and Guf<\/em>, found in the Eser <\/em>Sefirot <\/em>de <\/em>Rosh<\/em> itself, being Galgalta <\/em>and Eynaim <\/em>to the Rosh<\/em>, and AHP<\/em> to the Guf<\/em>. The third Behina<\/em> is the Guf<\/em> itself, called the \u201cLower Seven\u201d, as has been explained in the previous item regarding Se\u2019arot Dikna<\/em>, and the Nekudim <\/em>are divided by the exact same way.<\/p>\n\n\n\n

The first Behina<\/em> of Nekudim<\/em>, being the Behinat <\/em>Galgalta ve <\/em>Eynaim <\/em>in them, meaning the Rosh<\/em> of the Eser <\/em>Sefirot <\/em>de <\/em>Rosh<\/em>, called Israel Saba ve Tvuna<\/em>. Its place is above Tabur<\/em>, until the Chazeh<\/em>. The Rav says about it (item 17) \u201call the  Ohr<\/em> that extends through  Tabur<\/em>, though it is from  Behinat <\/em>Eynaim<\/em>, it is all swallowed and incorporated in  Akudim<\/em>, hence becoming indistinguishable.<\/strong>\u201d<\/p>\n\n\n\n

Note, that the Rav emphasizes that even though it is from Behinat <\/em>Eynaim<\/em>, it is still considered Akudim<\/em>, and not Nekudim<\/em>. The reason for it is that the Aviut<\/em> in the Masach <\/em>is inactive when operating from below upward. That YESHSUT<\/em> is the true Behinat <\/em>Rosh <\/em>de <\/em>Nekudim<\/em>, meaning Galgalta ve <\/em>Eynaim<\/em>, where the Masach <\/em>on the joint Aviut<\/em> from Behina Bet <\/em>and Behina Dalet<\/em> stands below Nikvey Eynaim de <\/em>YESHSUT<\/em>, which is the place of Tabur<\/em>\u2019 s<\/em> point.<\/p>\n\n\n\n

Hence, no distinction of the association with Behina Dalet <\/em>operates in it, extending from the Ohr <\/em>Eynaim<\/em>. This is the reason it\u2019s considered Behinat <\/em>Akudim<\/em>, like the SAG<\/em>, where only Behina Bet <\/em>is apparent, and where there is no distinction of the Aviut<\/em> of Nekudim<\/em>.<\/p>\n\n\n\n

It is written, \u201cit is all swallowed and incorporated in  Akudim<\/em>, hence becoming indistinguishable.<\/strong>\u201d Thus, the first Behina<\/em> of Partzuf Nekudim<\/em> has been explained, called Israel Saba ve Tvuna<\/em>, which is incorporated in Akudim<\/em>.<\/p>\n\n\n\n

The second Behina<\/em> of Partzuf Nekudim <\/em>is the Behinat <\/em>AHP<\/em> departing from the Rosh<\/em>, which is considered its Guf<\/em>. This is because they receive and clothe the Ohr<\/em> extending from Nikvey Eynaim<\/em>, as in Behina <\/em>Bet<\/em> of the Dikna<\/em>, called Shibolet <\/em>ha <\/em>Zakan<\/em>, the place of the accumulation of the Orot <\/em>de <\/em>AHP<\/em> in their exit place.<\/p>\n\n\n\n

Remember and understand these external AHP<\/em>, for in fact, they are originally Bina<\/em> and ZA<\/em> and Malchut <\/em>of the Rosh<\/em>, joined with Keter<\/em> and Hochma <\/em>found in the first Rosh<\/em> called YESHSUT<\/em>. Just because they receive the Ohr <\/em>Eynaim<\/em>, they stopped being Rosh<\/em>, and became Guf<\/em>, hence the name \u201cThe Second Rosh<\/em>\u201d, whereas YESHSUT<\/em> is called \u201cThe First Rosh<\/em>\u201d. This second Rosh<\/em> is the Rosh<\/em> of the Nekudim<\/em>, called GAR <\/em>de <\/em>Nekudim<\/em>, but the first Rosh<\/em>, YESHSUT<\/em>, is considered Akudim<\/em>, not Nekudim<\/em>, as the Rav says above.<\/p>\n\n\n\n

The third Behina<\/em> of the Nekudim <\/em>is the real Guf<\/em> of the Nekudim<\/em>, meaning below the Peh <\/em>de <\/em>Rosh<\/em>, like the previous Gufim<\/em> in the Partzufim<\/em> of AK<\/em>. They are called the seven lower Sefirot <\/em>of Nekudim<\/em>, like the Tikkunim<\/em> of Dikna<\/em> found below Shibolet <\/em>ha <\/em>Zakan <\/em>and extending through the Chazeh <\/em>to the Tabur<\/em>.<\/p>\n\n\n\n

The upper area of the Dikna <\/em>Nimshach <\/em>through the Chazeh<\/em>, and the lower area of Dikna <\/em>Nimshach <\/em>through the Tabur<\/em>. This is so because they are considered the seven lower Sefirot <\/em>of Dikna<\/em>, being ZA<\/em>that contains six Sefirot <\/em>HGT <\/em>NHY<\/em>, and Malchut <\/em>is the seventh.<\/p>\n\n\n\n

The upper area of Dikna<\/em> is six Sefirot<\/em>, called ZA<\/em>, extending from the Hotem <\/em>de <\/em>Rosh<\/em>. For that reason it ends at the Chazeh<\/em>, because the place of ZA<\/em> is from the Chazeh <\/em>to Shibolet <\/em>ha <\/em>Zakan<\/em>. The lower area of Dikna<\/em> is Malchut<\/em>, whose Kli<\/em> is from Chazeh <\/em>to Tabur<\/em>, hence ending at the Tabur<\/em>. The seven lower Sefirot <\/em>of Nekudim <\/em>are similar, being ZA<\/em> that contains six Sefirot<\/em>, and Malchut <\/em>being the seventh.<\/p>\n\n\n\n

It is written, \u201cThe first three among them take  Ohr<\/em> from what extends from the  Histaklut <\/em>Ayin<\/em> in  AHP<\/em>, from their place to the place of the joining of  Shibolet ha Zakan<\/em>.<\/strong>\u201d It explains that GAR <\/em>de <\/em>Nekudim <\/em>are Behinat <\/em>AHP<\/em> coming out of the Rosh<\/em>. They become vessels of reception on the Ohr<\/em> that descends from above downward from Nikvey Eynaim <\/em>of the first Rosh<\/em> like Shibolet <\/em>ha <\/em>Zakan <\/em>that receives from Behinat <\/em>Nikvey Eynaim <\/em>of the first Rosh <\/em>de <\/em>Dikna<\/em>.<\/p>\n\n\n\n

These are AHP<\/em> in their place, meaning three Tikkunim <\/em>Elyonim<\/em> of Dikna<\/em> that depend on the Etzem<\/em>(bone) of the Rosh<\/em> above the Peh<\/em>, on the right and on the left. The path without the hair in the middle of the upper lip and these three are called AHP<\/em> in their place, meaning they are above the Peh<\/em>. The Malchut <\/em>in them is still regarded from below upward, as the upper cheek, and they are Behinat <\/em>Galgalta ve <\/em>Eynaim<\/em>.<\/p>\n\n\n\n

The Masach <\/em>in the Eynaim <\/em>is the upper lip, but Shibolet <\/em>ha <\/em>Zakan<\/em>, connected to the lower lip, is already Behinat <\/em>Guf<\/em>, though from Behinat <\/em>AHP<\/em> that went out to the Rosh<\/em>.<\/p>\n\n\n\n

It is known that the whole amount of Ohr<\/em> found in the Rosh<\/em> of the Partzuf <\/em>descends and is poured to the Guf<\/em>. It turns out that all the Orot<\/em> of the three upper Tikkunim<\/em> of Dikna<\/em>, being Behinat <\/em>AHP<\/em> in their place, come down and pour and connect to Shibolet <\/em>ha <\/em>Zakan<\/em>.<\/p>\n\n\n\n

This is why he says that in Shibolet <\/em>ha <\/em>Zakan <\/em>the rest of the Orot <\/em>AHP<\/em> in their place through the Shibolet<\/em>, connect. Also, from it, they are the GAR <\/em>de <\/em>Nekudim<\/em>. Remember these words for the rest of the Rav\u2019s words.<\/p>\n\n\n\n

They only receive them in  Shibolet ha Zakan<\/em> because that is where they begin.<\/strong><\/p>\n\n\n\n

It has already been explained elaborately that GAR <\/em>de <\/em>Nekudim <\/em>are not the actual Behinat <\/em>Rosh<\/em> of Nekudim<\/em>. Rather, they are considered the second Rosh<\/em>, which are the Behinat <\/em>AHP<\/em> that exit the first Rosh<\/em>, being Behinat <\/em>Shibolet <\/em>ha <\/em>Zakan<\/em>.<\/p>\n\n\n\n

It is written, \u201cbecause that is where they begin, and not from what is in  Shibolet ha Zakan <\/em>upward.<\/strong>\u201d this is so because above Shibolet <\/em>ha <\/em>Zakan <\/em>it is Behinat<\/em> first Rosh<\/em>. Also, the first Rosh <\/em>de <\/em>Nekudim<\/em>, being YESHSUT<\/em>, receives from there. However, GAR de Nekudim <\/em>have no hold there, for they are evaluated as Guf<\/em>.<\/p>\n\n\n\n

The seven lower  Nekudot <\/em>do not take but only what extends from the  Histaklut <\/em>in the  Orot <\/em>of the  Hotem <\/em>and  Peh <\/em>from  Shibolet ha Zakan<\/em> down.<\/strong><\/p>\n\n\n\n

It\u2019s been explained that the seven points are the real Behinat <\/em>Guf<\/em> of Partzuf Nekudim<\/em>, meaning the above third Behina<\/em>. Hence they receive from below, from Shibolet <\/em>ha <\/em>Zakan<\/em>, being from the two areas of Dikna<\/em>, through the Chazeh <\/em>and through the Tabur<\/em>, regarded as the Lower Seven.<\/p>\n\n\n\n

21. We therefore find that three points take  He\u2019arah<\/em> for their  Kelim<\/em> from the three  Orot AHP,<\/em> specifically in the  Shibolet.<\/em> However,  ZAT<\/em> take only from two  Orot, <\/em>Hotem<\/em> and  Peh,<\/em> from the  Shibolet<\/em> down to the  Tabur.<\/em> This is so because the  Ohr<\/em> of the Upper  Awzen<\/em> has already ended and was blocked at  Shibolet ha Zakan,<\/em> and thus the  He\u2019arah<\/em> of the three upper points is greater than the seven lower ones.<\/strong><\/p>\n\n\n\n

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

21. The  Ohr <\/em>of the Upper  Awzen <\/em>has already ended and was blocked at  Shibolet ha Zakan<\/em>.<\/strong><\/p>\n\n\n\n

Three Kelim<\/em> are distinguished from Tabur<\/em> up, made by the Histalkut <\/em>Orot<\/em> (see Part 5, item 27). Kli <\/em>Malchut <\/em>from Tabur<\/em> to Chazeh <\/em>was made in the Histalkut Ohr <\/em>Malchut <\/em>to ZA<\/em>, and when Ohr <\/em>ZA<\/em>departed, Kli <\/em>de <\/em>ZA<\/em> was made from Chazeh <\/em>to the Shibolet<\/em>. When Ohr <\/em>Bina<\/em> departed, Kli <\/em>de <\/em>Bina<\/em> was made in the place of the Shibolet<\/em>.<\/p>\n\n\n\n

It turns out that Ohr <\/em>Bina<\/em> ends in the place of the Shibolet<\/em> because she doesn\u2019t have a Kli<\/em> below Shibolet <\/em>ha <\/em>Zakan<\/em>, Ohr <\/em>ZA<\/em> ends at the Chazeh <\/em>and Ohr <\/em>Malchut <\/em>at the Tabur<\/em>. This is why it is written that the Ohr<\/em> of the Upper Awzen<\/em> ended and was blocked at Shibolet <\/em>ha <\/em>Zakan<\/em>.<\/p>\n\n\n\n

There is yet another reason for the blocking of the Ohr <\/em>de <\/em>Awzen<\/em> in the place of Shibolet <\/em>ha <\/em>Zakan<\/em>: indeed, Shibolet <\/em>ha <\/em>Zakan <\/em>and Parsa<\/em> are one. They are both made of the force of Tzimtzum <\/em>NHY<\/em> and the ascent of the lower Hey<\/em> to the Eynaim<\/em>. After all, the AHP<\/em> departed into Behinat <\/em>Guf<\/em>, and consequently, Behinat <\/em>Peh<\/em> descended and became Behinat <\/em>Tabur<\/em>, where the Parsa<\/em> was placed.<\/p>\n\n\n\n

The difference is that the Peh<\/em> originates in Malchut <\/em>de <\/em>Rosh<\/em>, and descended to Behinat <\/em>Tabur<\/em> only because of its reception into the Ohr <\/em>Eynaim<\/em>. Parsa<\/em>, on the other hand, is in the place of the original Tabur<\/em>, which was Behinat <\/em>Tabur<\/em> in the Partzufim<\/em> preceding the Ohr <\/em>Eynaim <\/em>too.<\/p>\n\n\n\n

It turns out that just as there is Parsa<\/em> in the original Tabur<\/em> of the general AK<\/em>, above its NHY<\/em>, which are ZON<\/em>, so there is Parsa<\/em> above Mazla<\/em>, which are Behinat <\/em>NHY<\/em> and ZON <\/em>de <\/em>Dikna<\/em>. The upper area is ZA<\/em> and the lower area is Malchut<\/em>, and both of them together are called Mazla<\/em>.<\/p>\n\n\n\n

This Parsa<\/em> above Mazla<\/em> is Shibolet <\/em>ha <\/em>Zakan<\/em>. As Parsa<\/em> ends SAG<\/em> and it stops above Tabur<\/em> and the Parsa<\/em>, so Shibolet <\/em>ha <\/em>Zakan <\/em>ends the Ohr <\/em>Awzen<\/em>, being Behinat <\/em>SAG<\/em> in the Rosh<\/em>. It does not shine below the Shibolet<\/em>, but only Hotem <\/em>Peh <\/em>de <\/em>Rosh<\/em>, which are ZON<\/em>, as in NHY<\/em> of the general AK<\/em>.<\/p>\n\n\n\n

Hence, the Ohr<\/em> of the Upper Awzen<\/em> is blocked at Shibolet <\/em>ha <\/em>Zakan <\/em>in such a way that there is no He\u2019arat <\/em>GAR<\/em> there, namely Ohr <\/em>de <\/em>Awzen<\/em>, but only VAK<\/em>, without GAR<\/em>, namely only Behinat <\/em>Hotem <\/em>Peh<\/em>.<\/p>\n\n\n\n

22. For this reason, the first three  Melachim<\/em> did not die, since they have a great  He\u2019arah<\/em> and their  Kli<\/em> is very fine, as it is made of  Behinat <\/em>Upper Awzen,<\/em> the  Hotem<\/em> and the  Peh.<\/em> Their  Kelim<\/em> were made in  Histaklut Ayin<\/em> in Orot de Awzen Hotem <\/em>Peh,<\/em> because they took their  Kelim<\/em> from a place were  Orot de Awzen,<\/em> which are  Behinat Neshama,<\/em> are still drawn, being Shibolet ha Zakan.<\/em> However, the Seven Lower  Melachim<\/em> died because their  Kelim<\/em> were made only of  Histaklut Ayin<\/em> in  Hotem Peh,<\/em> lacking the Upper  Awzen.<\/em><\/strong><\/p>\n\n\n\n

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

22. It is written (item 22), \u201cFor this reason, the first three  Melachim <\/em>did not die.<\/strong>\u201d It is so because they had Ohr <\/em>de <\/em>GAR<\/em> from the beginning of their creation, meaning Ohr <\/em>Awzen<\/em>, which is Ohr <\/em>Bina<\/em>.<\/p>\n\n\n\n

\u201cHowever, the Seven Lower  Melachim <\/em>died<\/strong>\u201d because they do not have from the Ohr <\/em>GAR<\/em> in the beginning of their creation. For that reason they could not tolerate the He\u2019arat <\/em>GAR<\/em> that came to them from Yesod <\/em>de <\/em>AK<\/em>.<\/p>\n\n\n\n

23. Thus, even in  GAR<\/em> themselves there is a division between this and that. It is so because not even the  Achoraim<\/em> descended from  Keter,<\/em> but only the  Achoraim<\/em> of  NHY<\/em>. However, in  AVI<\/em> of  Nekudim,<\/em> their  Achoraim<\/em>descended alone, and their  Panim<\/em> remained in their place.<\/strong><\/p>\n\n\n\n

The reason for it is that these  Orot,<\/em> extending through  Shibolet ha Zakan,<\/em>were divided into three:  Keter<\/em> took from  Behinat Awzen<\/em> herself, from what the  Reiah<\/em> elicits in the  Histaklut<\/em> in the  Ohr Awzen,<\/em> especially that two other  Orot<\/em> mingle with it. From that the  Kli<\/em> for  Keter Nekudim<\/em> was made.  Abba<\/em> took from what the  Reiah<\/em> elicits from the  Orot <\/em>Hotem,<\/em> and the Ohr Peh<\/em> was also incorporated in it<\/strong><\/p>\n\n\n\n

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

23. Keter took from  Behinat Awzen<\/em> herself, from what the Reiah elicits in the  Histaklut <\/em>in the  Ohr Awzen<\/em>, especially that two other Orot mingle with it.<\/strong><\/p>\n\n\n\n

In order to thoroughly understand the attribute of these three Sefirot <\/em>Keter, <\/em>Hochma<\/em>, <\/em>Bina<\/em>, that the Rav explains here, we must understand the order of the creation of this Partzuf<\/em> called Nekudim<\/em>.<\/p>\n\n\n\n

You must remember the Rav\u2019s words above (Part 5, items 6-14) regarding the creation of Partzuf <\/em>AB<\/em>from the two upper Reshimot <\/em>of Partzuf Galgalta <\/em>de <\/em>AK<\/em>, including everything explained in Ohr Pnimi <\/em>there. We shall only mention the headlines here, as it explained there that the emanation of each Tachton <\/em>is because of the Histalkut <\/em>Orot<\/em> from the Guf <\/em>de <\/em>Elyon<\/em>.<\/p>\n\n\n\n

In that state, the Reshimot <\/em>of the Sefirot <\/em>of the Upper Guf<\/em> incorporate in the Masach de <\/em>Tabur <\/em>Elyon<\/em>, purified to its Shoresh<\/em>, called Peh<\/em>, which is then<\/p>\n\n\n\n

incorporated in the Upper Zivug<\/em> in the Rosh<\/em>. The Koma<\/em> elicited by that Zivug<\/em> is regarded as the Partzuf <\/em>Tachton<\/em>.<\/p>\n\n\n\n

It has also been explained that the last Behina<\/em> does not leave a Reshimo<\/em> of her Aviut<\/em> after her, but only from Behinat <\/em>Hitlabshut<\/em>. Thus, the Reshimot <\/em>that rose to Peh<\/em> of the first Partzuf<\/em> lacked the Reshimo <\/em>de <\/em>Behina Dalet <\/em>from Behinat <\/em>Hamshacha<\/em>. It is left with only Reshimo <\/em>de <\/em>Behinat <\/em>Hitlabshut<\/em>, unfit for Zivug<\/em> with the Ohr Elyon<\/em>, as it lacks the Aviut<\/em>.<\/p>\n\n\n\n

This is where the Shoresh <\/em>for the Behinat <\/em>Zachar <\/em>and Nekeva<\/em> in the Olamot<\/em> is made. The Reshimo <\/em>de <\/em>Behinat <\/em>Hitlabshut <\/em>that always remains after the Histalkut <\/em>Orot <\/em>de <\/em>Guf <\/em>Elyon<\/em> is considered Zachar<\/em>. It means that it is a part of the Guf<\/em> unfit to draw Ohr <\/em>Elyon<\/em>, except by collaboration with the Nekeva<\/em>, which completes what it lacks.<\/p>\n\n\n\n

That was also the case with Reshimo <\/em>de <\/em>Behina Dalet <\/em>de <\/em>Hitlabshut<\/em>, which associated with Behina Gimel<\/em>. Thus, the Zachar <\/em>was completed in Behinat <\/em>Hamshacha <\/em>too, by the force of Aviut <\/em>de <\/em>Behina Gimel<\/em>. At that point, the Upper Zivug<\/em> emerged on it, meaning on the Masach <\/em>that\u2019s made of the two Reshimot<\/em>: Behina Dalet <\/em>de <\/em>Hitlabshut <\/em>and Behina Gimel <\/em>de <\/em>Hamshacha<\/em>.<\/p>\n\n\n\n

The Rav explains there, that they perform two Zivugim<\/em> by way of Hitkalelut<\/em>. In the first Zivug<\/em>, the Nekeva<\/em>, being Behina Gimel<\/em>, is incorporated in the Zachar<\/em>, being Behina Dalet<\/em>. At that time they elicit Komat <\/em>Keter <\/em>Elyon<\/em>, because the Zivug<\/em> on Aviut <\/em>de <\/em>Behina Dalet <\/em>elicits Komat <\/em>Keter<\/em>.<\/p>\n\n\n\n

However, since it lacks Behina Dalet <\/em>de <\/em>Hamshacha<\/em>, it cannot come down to the Guf<\/em>, meaning to Behinat <\/em>Hitlabshut <\/em>in the Kelim<\/em>. This is because there is no Hitpashtut <\/em>Kelim<\/em>, but only in Behinat <\/em>Aviut<\/em>, meaning by the force of the Hamshacha<\/em>. This is what Behina Dalet <\/em>lacks and hence its need for a second Zivug<\/em>.<\/p>\n\n\n\n

This is done by the Hitkalelut <\/em>of the Zachar <\/em>in the Nekeva<\/em>, meaning in Behina Gimel<\/em>, where there is Behinat <\/em>Hamshacha<\/em>. However, the Koma<\/em> emanated by this Zivug<\/em> is merely Komat <\/em>Hochma<\/em>, and after these two Zivugim<\/em> are made, they can come down and clothe in the Guf<\/em>, and they clothe in Kli <\/em>de <\/em>Keter<\/em> of the Guf<\/em>.<\/p>\n\n\n\n

It is the same in all the Partzufim<\/em> because so was the order of the creation of Partzuf SAG<\/em> from AB<\/em>too. There too the last Behina<\/em> that remained after the Histalkut Orot <\/em>de <\/em>Guf <\/em>de <\/em>AB<\/em> was only in Behinat <\/em>Hitlabshut<\/em>, called Zachar<\/em>, meaning Behinat <\/em>Hitlabshut de <\/em>Behina Gimel<\/em>.<\/p>\n\n\n\n

This is so because the last Behina <\/em>de <\/em>AB<\/em> is Behina Gimel<\/em>, and it too must connect with a Nekeva<\/em> to complete its Behinat <\/em>Hamshacha <\/em>and be suitable for Zivug<\/em> with the Ohr Elyon<\/em>. Hence, it joined with Behina <\/em>Bet<\/em>, which remained complete in Behinat <\/em>Hamshacha <\/em>too. At that time they were both incorporated in two Zivugim<\/em>, as has been explained in Rosh <\/em>de <\/em>Partzuf Galgalta<\/em>.<\/p>\n\n\n\n

The same occurred in the creation of Partzuf <\/em>BON<\/em>, being Olam <\/em>ha <\/em>Nekudim<\/em>, which was emanated and emerged from Rosh <\/em>de <\/em>SAG<\/em>. After Orot <\/em>NHY <\/em>de <\/em>AK<\/em> departed with the lower nine Sefirot <\/em>de <\/em>SAG<\/em>, the last Behina<\/em> disappeared here too. She did not leave behind a Reshimo <\/em>de <\/em>Hamshacha<\/em>, but only from Behinat <\/em>Hitlabshut<\/em>, called Zachar<\/em>, which is unfit for Zivug<\/em> with the Ohr Elyon<\/em>, except when associated in the Behinat <\/em>Hamshacha <\/em>of the Nekeva<\/em>, which is merely Behina Aleph <\/em>here.<\/p>\n\n\n\n

This is so because the last Behina <\/em>de <\/em>Partzuf <\/em>SAG<\/em> is Behina <\/em>Bet<\/em>, of which nothing remained but Behinat <\/em>Hitlabshut<\/em>. It turns out that the complete Reshimo<\/em> is Behina <\/em>Aleph<\/em>.<\/p>\n\n\n\n

These Zachar <\/em>and Nekeva<\/em> rose to Nikvey Eynaim<\/em> and incorporated there in the two above Zivugim<\/em>, as with the AB<\/em> and the SAG<\/em>. In the first Zivug<\/em>, the Nekeva<\/em> was incorporated in the Zachar<\/em>, which is Behina Bet <\/em>de <\/em>Hitlabshut<\/em>. Then Komat <\/em>Bina<\/em> was elicited on them, as it is known that Behina Bet <\/em>extends Komat <\/em>Bina<\/em>.<\/p>\n\n\n\n

It turns out that the Nekeva<\/em> too, which is Komat <\/em>Behina Aleph <\/em>gained Behinat <\/em>GAR<\/em> in her Hitkalelut <\/em>with the Zachar<\/em>. However, they still could not descend to the Guf<\/em>, for lack of the Aviut<\/em> of Hamshacha <\/em>from Behina <\/em>Bet<\/em>. When they made the second Zivug<\/em>, and the Zachar <\/em>was incorporated in the Nekeva<\/em>, which is Behina <\/em>Aleph<\/em>, and extended Komat <\/em>ZA<\/em>, they descended to Behinat <\/em>Hitlabshut <\/em>in the Guf<\/em>, as the Rav explained regarding Partzuf <\/em>AB<\/em> (see Part 5, item 14).<\/p>\n\n\n\n

Now you can thoroughly understand the property of GAR <\/em>de <\/em>Nekudim<\/em>. Keter <\/em>de <\/em>Nekudim <\/em>is the Zachar<\/em>, being Behina Bet <\/em>de <\/em>Hitlabshut<\/em>, and Hochma <\/em>and Bina <\/em>de <\/em>Nekudim <\/em>are both Nekeva<\/em>, which are Behina <\/em>Aleph<\/em>. They were incorporated in one another in the two Zivugim <\/em>de <\/em>Rosh <\/em>de <\/em>SAG<\/em>.<\/p>\n\n\n\n

From there they came down through Dikna<\/em> to their place below Tabur<\/em> and expanded into their own Partzuf<\/em>, meaning to the above three Behinot<\/em>, made of two Roshim<\/em> (pl. for Rosh<\/em>) and Guf<\/em>. The first Rosh<\/em> is YESHSUT<\/em>, only in Behinat <\/em>GE<\/em>, and the second Rosh<\/em> is GAR <\/em>de <\/em>Nekudim<\/em>, which are the AHP<\/em>that came out of the first Rosh<\/em>. These are the ZAT <\/em>de <\/em>Nekudim<\/em>.<\/p>\n\n\n\n

You can therefore understand Partzuf Dikna<\/em> too. It\u2019s been explained that every Tachton <\/em>emerges by the force of the Reshimot <\/em>ascending from the Histalkut <\/em>Orot <\/em>de <\/em>Elyon<\/em> to Malchut <\/em>de <\/em>Rosh<\/em> of the Elyon<\/em>itself. These are Behinat <\/em>Zachar <\/em>and Nekeva<\/em>, and in the beginning they incorporate in the Masach de <\/em>Rosh <\/em>de <\/em>Elyon<\/em> and make two Zivugim<\/em> there, in two kinds of Hitkalelut<\/em>.<\/p>\n\n\n\n

There they extend two Komot<\/em>: the first Koma<\/em> on the measure of the Zachar<\/em>, and the second Koma<\/em>on the measure of the Nekeva<\/em>. All this takes place in the Rosh<\/em> of the Elyon<\/em> itself. After that they expand and descend to their correct place.<\/p>\n\n\n\n

Know, that these two Komot<\/em> that the Zachar <\/em>and the Nekeva<\/em> of Partzuf Nekudim <\/em>extended when they were in Rosh <\/em>de <\/em>SAG<\/em> are the entire Partzuf Dikna<\/em> in the Rosh <\/em>de <\/em>SAG<\/em> itself. Despite that, they are indistinguishable in Rosh <\/em>de <\/em>SAG<\/em> itself, only in the branches that come out of it, being the Se\u2019arot<\/em>.<\/p>\n\n\n\n

Now you see that the first Tikun<\/em> of Dikna<\/em>, being the two straits of the Zakan<\/em>, extending under the Awznaim<\/em>, is the Zachar<\/em>. In other words, it is the Koma<\/em> that emerged in the Hitkalelut <\/em>of the Nekeva<\/em>that emerged in the measure of the Zachar<\/em>, whose Koma<\/em> reaches Bina<\/em>.<\/p>\n\n\n\n

The two lower Tikkunim<\/em> are the Se\u2019arot <\/em>on the upper lip under the Hotem<\/em> on the right and on the left. After that there is the path without the hair in the middle, extending in a straight Kav<\/em> in the middle of the lip, under the Hotem<\/em>, to the Peh<\/em>. Both are the Nekeva<\/em> of the Rosh<\/em>, meaning Koma <\/em>de <\/em>Behina Aleph <\/em>that emerged in the Hitkalelut <\/em>of the Zachar <\/em>with the Nekeva<\/em>.<\/p>\n\n\n\n

It has already been explained that the Nekeva<\/em> too has Komat <\/em>Bina<\/em>, for she mingled in the first Zivug<\/em>in the measure of the Zachar<\/em>. However, there is still a great difference between them. This is so because the Zachar <\/em>himself is Behina <\/em>Bet<\/em>, and thus has Ohr <\/em>Bina<\/em>, while the Nekeva<\/em> is only Behina Aleph <\/em>in and of herself, which is Ohr <\/em>ZA<\/em>. Consequently, she has He\u2019arah<\/em> only from Ohr <\/em>Bina<\/em>, but not the Atzmut <\/em>of Ohr <\/em>Bina<\/em>.<\/p>\n\n\n\n

Thus, all the Orot <\/em>de <\/em>Zachar <\/em>and Nekeva<\/em> in these three Tikkunim<\/em> come in Hitlabshut <\/em>in Shibolet <\/em>ha <\/em>Zakan<\/em>, which is the AHP<\/em> that came out into Behinat <\/em>Guf<\/em>. Hence, these two above-mentioned Komot<\/em>are discerned in the three upper Tikkunim<\/em> of Dikna<\/em> in Shibolet <\/em>ha <\/em>Zakan<\/em>.<\/p>\n\n\n\n

It is written, \u201cKeter<\/em> took from  Behinat <\/em>Awzen<\/em> herself, from what the  Reiah<\/em> elicits in the Histaklut<\/em> in the  Ohr Awzen<\/em>.<\/strong>\u201d This is because Keter <\/em>de <\/em>Nekudim <\/em>is Behinat <\/em>Zachar<\/em>, having Koma <\/em>de <\/em>Behina <\/em>Bet<\/em>.<\/p>\n\n\n\n

For that reason it extends from the Histaklut<\/em> in the Ohr <\/em>de <\/em>Awzen<\/em>, meaning from the Zivug<\/em> that emerged on Komat <\/em>Bina<\/em>, which is the Ohr<\/em> of the Awzen<\/em>. From there it extended to the Zachar <\/em>in Behinat <\/em>Shibolet <\/em>ha <\/em>Zakan<\/em>, and from Shibolet <\/em>ha <\/em>Zakan <\/em>it descended to its place below Tabur<\/em>, to Behinat <\/em>Keter <\/em>de <\/em>Nekudim<\/em>. Thus, Keter<\/em> has the Etzem<\/em> of the Ohr <\/em>Awzen<\/em>.<\/p>\n\n\n\n

It is written, \u201cAbba <\/em>took from the  Reiah<\/em> elicits from the  Orot <\/em>Hotem<\/em>, and the  Ohr <\/em>Peh<\/em> was also incorporated in it.<\/strong>\u201d Abba <\/em>de <\/em>Nekudim <\/em>is Behinat <\/em>Nekeva<\/em>, having only Behina <\/em>Aleph<\/em>. Ima <\/em>de <\/em>Nekudim <\/em>is also incorporated in Abba<\/em>, for both are considered Behinat <\/em>Nekeva<\/em> to the Keter<\/em>.<\/p>\n\n\n\n

Hence, for itself, it has only Ohr <\/em>Hotem<\/em>, which is Ohr <\/em>ZA<\/em>, as Behina Aleph <\/em>elicits only Komat <\/em>ZA<\/em>. In addition, the Ohr <\/em>Peh<\/em>, which is Malchut<\/em>, was also incorporated in the Ohr<\/em> of the Hotem<\/em>, because they are one Koma<\/em> that came out in the second Zivug<\/em>, on the measure of the Nekeva<\/em>.<\/p>\n\n\n\n

24. The  Kli<\/em> of  Keter,<\/em> which took its great  He\u2019arah<\/em> from the  Awzen,<\/em> did not break. However,  AVI,<\/em> which take only from the  Hotem<\/em> and the  Peh,<\/em> the Achoraim<\/em> of their  Kelim<\/em> broke.<\/strong><\/p>\n\n\n\n

If  Abba<\/em> ve Ima had received this  Ohr Hotem<\/em> and  Peh<\/em> of  AK<\/em> when they were above, close to the place of the  Nikvey <\/em>Awzen,<\/em> though they only received a little He\u2019arah from the  Orot Awzen<\/em> itself, the  Achoraim<\/em> of their Kelim<\/em> would have endured.<\/strong><\/p>\n\n\n\n

However, because they receive only from the  Sium<\/em> of the  Awzen,<\/em> being the place of  Shibolet ha Zakan,<\/em> though they take some  He\u2019arah,<\/em> it doesn\u2019t help them, and hence the  Achoraim<\/em> of their  Kelim<\/em> break. However,  Keter<\/em>takes the actual  Ohr <\/em>Awzen.<\/em> Although it takes it at its  Sium,<\/em> since it takes its  Atzmut,<\/em> it is still enough. Consequently, even its  Achoraim<\/em> do not break.<\/strong><\/p>\n\n\n\n

Conversely,  AVI<\/em> take only a general  He\u2019arah,<\/em> and even that in remoteness of location. Thus we have clarified these three  Behinot,<\/em> which are:  Keter,<\/em>that remained entirely;  AVI,<\/em> which broke and their  Achoraim<\/em> fell;  ZON,<\/em>whose  Achoraim<\/em> and  Panim<\/em> fell.<\/strong><\/p>\n\n\n\n

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

24. It is written, \u201cIf  Abba ve Ima <\/em>had\u2026<\/strong>\u201d but since they only receive from the Sium<\/em> of the Awzen<\/em>, the place of Shibolet <\/em>ha <\/em>Zakan<\/em>, even though they take some He\u2019arah<\/em>, it doesn\u2019t help them. That is why the Achoraim <\/em>of their Kelim<\/em> break.<\/p>\n\n\n\n

In fact, they were incorporated in the first Zivug<\/em> on the measure of the Zachar<\/em>, at which time they also acquired the Ohr <\/em>Koma <\/em>de <\/em>Behina Bet <\/em>of the Zachar<\/em>, in which case AVI<\/em> too have He\u2019arat <\/em>Awzen<\/em>, like the Zachar<\/em>. However, as has been explained above, in and of themselves they are merely Reshimo<\/em> of Behina <\/em>Aleph<\/em>. Hence, this Hitkalelut <\/em>with the Zachar <\/em>is merely Behinat <\/em>He\u2019arah <\/em>de <\/em>Ohr <\/em>Awzen<\/em>, not Atzmut<\/em>, as the Zachar<\/em>.<\/p>\n\n\n\n

Had they received this He\u2019arah <\/em>\u201cwhen they were close to the place of the  Nikvey Awzen<\/em>,<\/strong>\u201d meaning if AVI <\/em>de <\/em>Nekudim <\/em>were Behinat <\/em>Nekeva<\/em> in the first Rosh <\/em>de <\/em>Dikna<\/em>, which are the two Tikkunim<\/em> called Se\u2019arot <\/em>of the lip, and the Orcha<\/em> (Path), then their Achoraim <\/em>certainly wouldn\u2019t have broken, like the first Rosh<\/em> of Nekudim <\/em>called YESHSUT<\/em>, which endured entirely.<\/p>\n\n\n\n

However, because they are Behinat<\/em> second Rosh<\/em>, and take only from the Behinat <\/em>Shibolet<\/em>, and also have no Atzmut Ohr <\/em>Awzen<\/em>, but only He\u2019arah<\/em>, their Achoraim <\/em>break.<\/p>\n\n\n\n

It is written, \u201cHowever,  Keter<\/em> takes the actual  Ohr <\/em>Awzen<\/em>. Although it takes it at its  Sium<\/em>, since it takes its  Atzmut<\/em>, it is still enough. Consequently, even its  Achoraim <\/em>do not break.<\/strong>\u201d It means that Keter<\/em> is the Zachar<\/em>, having Koma <\/em>de <\/em>Behina Bet <\/em>by itself. Hence the Ohr <\/em>Awzen<\/em> is considered its Atzmut<\/em>. The matter of the difference between the Achoraim <\/em>and the Panim<\/em> will be explained in its place.<\/p>\n\n\n\n

Now you can thoroughly understand the matter of the Ohr <\/em>Awzen<\/em> that was blocked on the Shibolet<\/em>, brought in the Rav\u2019s words above (Part 6, item 21). The two reasons in the Ohr Pnimi <\/em>have already been explained there. Here we find, regarding the Zachar <\/em>and Nekeva<\/em> in the Ohr<\/em> of the Eynaim<\/em>, that even the Zachar <\/em>doesn\u2019t have a complete Behina <\/em>Bet<\/em>, only half this Reshimo<\/em>, meaning only the Behinat <\/em>Hitlabshut <\/em>in it.<\/p>\n\n\n\n

Hence, there was no Behinat <\/em>Hitpashtut <\/em>in the Kelim<\/em> from the first Zivug<\/em> that emerged on Komat <\/em>Bina<\/em>(see Part 6, Ohr <\/em>Pnimi<\/em>, item 23). Even after the second Zivug<\/em> in the Hitkalelut <\/em>of the Zachar <\/em>with the Nekeva<\/em>, they descended and expanded to the Guf<\/em>, which are the exterior AHP<\/em>, called Shibolet<\/em> in the Dikna<\/em>, and GAR <\/em>de <\/em>Nekudim <\/em>in Partzuf Nekudim<\/em>. However, then too they could not shine the Ohr <\/em>Bina<\/em>into the Kelim<\/em> below them, because of the absence of Behinat <\/em>Aviut <\/em>de <\/em>Hamshacha <\/em>that exists in Behina <\/em>Bet<\/em>.<\/p>\n\n\n\n

For that reason the Ohr <\/em>Awzen<\/em> was blocked in the Shibolet<\/em>, which is the Kli<\/em> of these ZON<\/em>, as they cannot give from their Ohr <\/em>Bina<\/em>. Similarly, in GAR <\/em>de <\/em>Nekudim <\/em>the Ohr <\/em>Awzen<\/em> was blocked in the Bina<\/em>, and they cannot give anything outside them.<\/p>\n\n\n\n

This has been explained in detail above (Part 5, Ohr <\/em>Pnimi<\/em>, item 40). Here too it is considered that Ohr <\/em>Bina<\/em> remains in the Rosh<\/em> under Malchut <\/em>de <\/em>Rosh<\/em>, as the Ohr <\/em>Keter<\/em> in AB<\/em>, and as Ohr <\/em>Hochma <\/em>in SAG<\/em>, because the whole issue there applies here too.<\/p>\n\n\n\n

25. *These  Nekudim<\/em> expanded from  Tabur de AK<\/em> to its  Sium Raglaim,<\/em> as in the arrangement of  ZON,<\/em> clothing  AA.<\/em> However, there  ZON<\/em> clothes  AA<\/em>all around its sides and surroundings, whereas here, their primary  He\u2019arah<\/em>is only through  Panim de AK.<\/em><\/strong><\/p>\n\n\n\n

Yet, some  He\u2019arah<\/em> expands from these  Nekudim,<\/em> whether in their  Behinat Orot,<\/em> or in their  Behinat Kelim,<\/em> clothing this  AK<\/em> on every side, as we\u2019ve explained above in the  AHP.<\/em> Still, their primary He\u2019arah is through the Panim.<\/em><\/strong><\/p>\n\n\n\n

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

25. Their primary  He\u2019arah<\/em> is only through  Panim de AK<\/em>. Yet, some  He\u2019arah <\/em>expands from these  Nekudim <\/em>etc.<\/strong><\/p>\n\n\n\n

This matter has already been explained in detail (Part 4, Chap 5, Ohr <\/em>Pnimi<\/em>, item 2) and study it there. The gist of it is that the sides are Behinat<\/em> right and left in the Partzuf<\/em>. In other words, multiplicity of Hassadim <\/em>is called \u201cRight\u201d and scarcity of Hassadim <\/em>is called \u201cLeft\u201d.<\/p>\n\n\n\n

The place of the reception of Hochma <\/em>and GAR<\/em> is called Panim<\/em>, and the place unfit to receive GAR<\/em> is called Achor<\/em>. Hence, the Rosh<\/em> and Toch<\/em> of every Partzuf<\/em> through the Tabur<\/em> is called Panim<\/em> because until the Tabur<\/em> it is fit to receive Ohr <\/em>GAR<\/em>, and the place from Tabur<\/em> down is called Achor<\/em> because it cannot receive GAR<\/em> there.<\/p>\n\n\n\n

You already know of the new Tzimtzum <\/em>that occurred by the ascent of MAN<\/em> to Nikvey Eynaim<\/em>. AHP <\/em>de <\/em>Rosh<\/em> departed from there and became Behinat <\/em>Guf<\/em>, and the Peh<\/em> became Behinat <\/em>Sium<\/em> on He\u2019arat <\/em>GAR<\/em>, like the Tabur<\/em>. This is why the Ohr <\/em>de <\/em>Awzen<\/em> was blocked at the Shibolet<\/em>.<\/p>\n\n\n\n

This is also the reason that He\u2019arat <\/em>Ohr <\/em>Eynaim <\/em>is called Panim<\/em>, as they don not shine for Kelim <\/em>de <\/em>Achor<\/em> from the Peh<\/em> down, but only Behinat<\/em> small He\u2019arah<\/em>, through the sides, extending from Behinat<\/em>\u201cright and \u201cleft\u201d, meaning He\u2019arat <\/em>Hassadim<\/em>.<\/p>\n\n\n\n

26. The place of  Keter<\/em> from the  Nekudot<\/em> is from  Tabur de AK<\/em> through the Sium<\/em> of the  Guf. <\/em>HBD<\/em> are in the first three  Prakin <\/em>de NHY de AK, <\/em>HGT<\/em> in the three middle  Prakin,<\/em> and  NHY<\/em> in the three lower  Prakin,<\/em> as in  ZON<\/em> that clothes over  AA.<\/em><\/strong><\/p>\n\n\n\n

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

26.  HBD <\/em>are in the first three  Prakin de NHY de AK, HGT<\/em> in the three middle  Prakin <\/em>etc.<\/strong><\/p>\n\n\n\n

There are four divisions that you find here: Keter<\/em>, Hochma Bina <\/em>Daat<\/em>, Hesed <\/em>Gevura <\/em>Tifferet<\/em>, Netzah Hod <\/em>Yesod<\/em>. In order to understand that we must first know the two changes here regarding the Partzufim <\/em>Galgalta <\/em>AB <\/em>SAG<\/em> preceding Partzuf Nekudim<\/em>.<\/p>\n\n\n\n

The first is the matter of Kli <\/em>de <\/em>Daat<\/em>, which did not exist in the Eser <\/em>Sefirot<\/em>. Thus, where did it come from here in the Eser <\/em>Sefirot <\/em>de <\/em>Nekudim<\/em>? The second is the matter of the Guf<\/em> of Partzuf Nekudim<\/em>. The Rav says about the Gufim <\/em>of the three preceding Partzufim<\/em> that they begin from Keter<\/em>, as in Part 5 regarding Matei ve Lo Matei<\/em>.<\/p>\n\n\n\n

However, here he says that the Guf<\/em> begins from Kli <\/em>de <\/em>Daat<\/em>, not from Keter<\/em>. He counts only the seven lower Sefirot <\/em>as the entire Guf<\/em>, and not the Eser <\/em>Sefirot<\/em>, meaning only Daat<\/em>, HGT<\/em> and NHYM<\/em>.<\/p>\n\n\n\n

The thing is that you already know that the GAR<\/em> of Nekudim <\/em>are Behinat <\/em>AHP <\/em>de <\/em>Israel <\/em>Saba <\/em>ve <\/em>Tvuna<\/em>, being the first Rosh<\/em> of Nekudim<\/em>. Because of the lower Hey<\/em> that rose to the Eynaim<\/em>, and the place of the Zivug<\/em> that ascended to Nikvey Eynaim<\/em>, the AHP<\/em> of this Rosh<\/em> became a vessel of reception and Guf<\/em>. This Guf <\/em>de <\/em>AHP<\/em> are the GAR<\/em> of Nekudim<\/em>.<\/p>\n\n\n\n

Thus, the two Kelim<\/em>, Keter<\/em> and Hochma <\/em>de <\/em>Rosh<\/em> remained in YESHSUT <\/em>as Behinat <\/em>Rosh <\/em>Aleph<\/em>, and the three Kelim <\/em>Bina<\/em>, ZA<\/em> and Malchut<\/em>, came in GAR <\/em>de <\/em>Nekudim <\/em>and were made into the second Rosh<\/em>. They are the Rosh<\/em> of Nekudim<\/em>.<\/p>\n\n\n\n

You already know that the entire amount in the Rosh<\/em> passes and clothes in the Guf<\/em> as well. It turns out that since there are only three Kelim <\/em>Bina<\/em>, ZA<\/em> and Malchut <\/em>in Rosh <\/em>de <\/em>Nekudim<\/em>, the Guf<\/em> too has no more than these three Kelim<\/em>, since everything that exists in the Guf<\/em> must be received from the Rosh<\/em>.<\/p>\n\n\n\n

Hence, Guf <\/em>de <\/em>Nekudim <\/em>has only the seven lower Sefirot<\/em>, which are Bina<\/em> and five Kelim<\/em> of ZA<\/em>, as Netzah <\/em>and Hod<\/em> are for one Kli<\/em> here, and Kli <\/em>Malchut <\/em>is the seventh. However, in the three previous Partzufim <\/em>Galgalta <\/em>AB <\/em>SAG<\/em>, meaning before the Eser <\/em>Sefirot <\/em>were divided into two degrees and the Eser <\/em>Sefirot <\/em>were complete in the Rosh<\/em>, this entire amount passed to the Guf<\/em> too. Hence their Gufim<\/em>also had Eser <\/em>Sefirot <\/em>from Keter<\/em> to Malchut<\/em>.<\/p>\n\n\n\n

The matter of the renewal of Sefirat <\/em>Daat<\/em> in the Eser <\/em>Sefirot<\/em> has also been explained: it comes from Behinat<\/em> misplacement of the Orot<\/em>. In Partzuf <\/em>AB<\/em>, Ohr <\/em>Hochma <\/em>clothed in Kli <\/em>de <\/em>Keter<\/em>, Ohr <\/em>Bina<\/em> in Kli <\/em>de <\/em>Hochma<\/em>, and Ohr <\/em>Hesed<\/em> in Kli <\/em>de <\/em>Bina<\/em> etc. This Ohr <\/em>Hesed<\/em>, clothed in Kli <\/em>de <\/em>Bina<\/em>, became Sefirat <\/em>Daat<\/em>, which is the MAN <\/em>de <\/em>Bina<\/em>.<\/p>\n\n\n\n

The matter of Hitlabshut Ohr <\/em>Hesed<\/em>, which is Komat <\/em>ZA<\/em> in Kli <\/em>de <\/em>Bina<\/em>, considers that Bina<\/em> descended to the degree of ZA<\/em>. As brought in the Rav\u2019s words above regarding the Zivug <\/em>de <\/em>Komat <\/em>Hochma<\/em>(Part 5 item 12), due to the misplacement of the above Orot<\/em>, there was a decline in all the degrees. Keter<\/em> came down to the degree of Hochma<\/em>, and Hochma <\/em>to the degree of Bina<\/em>.<\/p>\n\n\n\n

We find that because of Hitlabshut Ohr <\/em>ZA<\/em> in Kli <\/em>de <\/em>Bina<\/em>, Bina\u2019s<\/em> name was changed into Sefirat <\/em>Daat<\/em>. You can therefore understand the matter of the exit of Ohr <\/em>ZA<\/em> from inside AK<\/em> to the outside, which the Rav speaks of henceforth.<\/p>\n\n\n\n

You will find that in the inner Partzuf<\/em>, called Galgalta de <\/em>AK<\/em>, there was Ohr <\/em>ZA<\/em> in Kli <\/em>de <\/em>ZA<\/em>, as it should have been. However, in Partzuf <\/em>AB <\/em>de <\/em>AK<\/em>, Ohr <\/em>ZA<\/em> rose and clothed Kli <\/em>de <\/em>Bina<\/em>, and in Partzuf <\/em>SAG <\/em>de <\/em>AK<\/em>, Ohr <\/em>ZA<\/em> rose and clothed Kli <\/em>de <\/em>Hochma<\/em>. In Partzuf Nekudim<\/em>, Ohr <\/em>ZA<\/em> rose to Kli <\/em>de <\/em>Keter<\/em>.<\/p>\n\n\n\n

It is written above that a Partzuf <\/em>that exits the Ohr <\/em>Eynaim <\/em>has only Komat <\/em>Behina <\/em>Aleph<\/em>, being the Komat <\/em>Nekeva <\/em>de <\/em>Keter<\/em>, which is the primary Ohr<\/em>. However, Komat <\/em>Bina<\/em> in the Zachar <\/em>does not expand below GAR <\/em>de <\/em>Nekudim<\/em>.<\/p>\n\n\n\n

We could therefore say that since its been shown that Behinat <\/em>Keter <\/em>de <\/em>Nekudim <\/em>is merely Kli <\/em>de <\/em>Bina<\/em>, because Rosh <\/em>Aleph<\/em> took Keter<\/em> and Hochma<\/em>, Keter <\/em>de <\/em>Nekudim <\/em>should have been called Sefirat <\/em>Daat<\/em>. Also, it\u2019s been written that Ohr <\/em>ZA<\/em> in Kli <\/em>de <\/em>Bina<\/em> is called Daat<\/em>.<\/p>\n\n\n\n

The answer is that since it is Behinat <\/em>Rosh<\/em>, it is called Keter<\/em> in and of itself. However, it also consists of a second Zivug<\/em> in Komat <\/em>Behina <\/em>Aleph<\/em>, which is Ohr <\/em>ZA<\/em>. Therefore, this is still not considered here that Ohr <\/em>ZA<\/em> came out, but only in Olam <\/em>Atzilut<\/em>, for there it clothed in Kli <\/em>de <\/em>Keter<\/em>, and is considered to have come outside.<\/p>\n\n\n\n

Now you will see that since the Kli <\/em>de <\/em>Bina<\/em> of the Guf<\/em> has nothing of the Ohr <\/em>Bina<\/em>, as Ohr <\/em>Bina<\/em> ends and is blocked at the GAR<\/em>, its name is therefore changed to Daat<\/em>, as it has none of the Ohr <\/em>Bina<\/em>. Thus, the reason that Sefirat<\/em> came out in Olam <\/em>ha <\/em>Nekudim<\/em>, is because here the Kli <\/em>de <\/em>Bina <\/em>de <\/em>Guf<\/em>was made completely empty of her own Ohr<\/em>. Also, you find that the reason the Guf<\/em> of Nekudim <\/em>has only seven Sefirot <\/em>is because only these three are also at the Rosh<\/em>, namely Bina<\/em>, ZA<\/em> and Malchut<\/em>.<\/p>\n\n\n\n

This is the root for the division of NHY<\/em> into three thirds. They follow the three Sefirot Bina<\/em>, ZA<\/em> and Malchut<\/em> of Partzuf Nekudim<\/em>, clothing Netzah Hod <\/em>Yesod <\/em>de <\/em>AK<\/em>. The Rosh<\/em> of the NHY<\/em> are Behinat <\/em>Bina<\/em>, and the Toch<\/em> of the NHY<\/em>, which are the middle Prakin<\/em>, are Behinat <\/em>ZA<\/em>, and the Sof<\/em> of the NHY<\/em>, which are the lower Prakin<\/em>, are Behinat <\/em>Malchut<\/em>.<\/p>\n\n\n\n

The reason for the division is that because in this entire Partzuf <\/em>that shines in NHY <\/em>de <\/em>AK<\/em>, there are no more than these three Sefirot<\/em>. This is because Keter<\/em> and Hochma<\/em> in them remained above Tabur<\/em>, in YESHSUT <\/em>above the Parsa<\/em>, which is considered Akudim<\/em> and is not counted among the Sefirot <\/em>de <\/em>Nekudim<\/em>.<\/p>\n\n\n\n

However, the Rav counts four divisions here: Keter<\/em>, HBD<\/em>, HGT<\/em>, NHY<\/em>. This is because there were two times in this Partzuf <\/em>of Nekudim<\/em>: Katnut <\/em>and Gadlut<\/em>. In the beginning of their creation, they emerged in Katnut<\/em>, because they came out of Nikvey Eynaim<\/em>, on Komat <\/em>Behina <\/em>Aleph<\/em>, which is merely Ohr <\/em>ZA<\/em>. However, afterwards there was a second Zivug<\/em> of the AB<\/em> and SAG<\/em>, as the Rav says, and the Mochin <\/em>de <\/em>Gadlut <\/em>de <\/em>Nekudim <\/em>came out, being the GAR<\/em>.<\/p>\n\n\n\n

That is why the Rav divides them now by an order of Tikun <\/em>Kavim<\/em>. ZA<\/em> that clothes AA <\/em>de <\/em>Atzilut<\/em>, meaning Hochma<\/em>, Hesed<\/em>, Netzah<\/em> is in the right line, Bina<\/em>, Gevura <\/em>and Hod<\/em>, on the left line, and Keter<\/em>, Daat<\/em>, Tifferet<\/em>, Yesod<\/em> in the middle line.<\/p>\n\n\n\n

Yet, in the beginning of their emanation, the lower seven only came out in one line, one by one, as the Rav writes henceforth. It turns out that the Rav speaks of the Gadlut <\/em>de <\/em>Nekudim<\/em> [a second version: emendation from the manuscript of the author Baal HaSulam: This is perplexing since there was no Tikun <\/em>Kavim<\/em> in VAK<\/em>, but here he gives an example from ZA <\/em>de <\/em>Atzilut <\/em>and NHY <\/em>de <\/em>AA<\/em>].<\/p>\n\n\n\n

It is written that Keter<\/em> from the Nekudot<\/em> clothes from Tabur <\/em>de <\/em>AK<\/em> to Sium<\/em> of the Guf<\/em>, and HBD<\/em> are in the first three Prakin <\/em>de <\/em>NHY <\/em>de <\/em>AK<\/em>. It turns out the one Rosh<\/em>, meaning GAR <\/em>de <\/em>Nekudim<\/em>, were separated from one another because the Keter<\/em> clothes Tifferet <\/em>de <\/em>AK<\/em> and HB<\/em> clothe the Roshim <\/em>de <\/em>Yarchin <\/em>de <\/em>AK<\/em>, and we must understand that.<\/p>\n\n\n\n

Moreover, where did Sefirat<\/em>Daat<\/em> come to Rosh <\/em>de <\/em>Nekudim <\/em>from? After all, the Rav will count it henceforth among the seven lower Sefirot <\/em>of ZA<\/em>. The thing is that you know that GAR <\/em>de <\/em>Nekudim <\/em>are Behinat <\/em>AHP<\/em> that came out of the Rosh<\/em>. Keter<\/em> is Behinat <\/em>Awzen<\/em> and Bina<\/em>, HB<\/em> are Hotem<\/em> and Peh<\/em>, meaning ZA<\/em> and Nukva<\/em>. ZA<\/em> in Behinat <\/em>Tikun <\/em>Kavim<\/em> is in Behinat <\/em>Hesed <\/em>Gevura <\/em>Tifferet<\/em>, and the Nukva<\/em> is NHY<\/em>.<\/p>\n\n\n\n

It\u2019s been explained above that through the Zivug <\/em>de <\/em>AB <\/em>SAG<\/em>, Behina Dalet <\/em>descended from the Nikvey Eynaim <\/em>to the Peh<\/em> as in the beginning, the AHP<\/em> rose to the Rosh<\/em> once more, and Ohr <\/em>GAR<\/em>came down to them (see Part 6, item 14 and Ohr <\/em>Pnimi<\/em>, item 17). It explains there that despite that, no change was made in the previous situation, and YESHSUT <\/em>did not return and descended below Tabur<\/em> because of that, only its He\u2019arah<\/em>.<\/p>\n\n\n\n

Hence, this Behinat <\/em>GAR<\/em> is Behinat <\/em>HGT<\/em> that became HBD<\/em>. It means that Hotem <\/em>Peh<\/em> that were on Komat <\/em>ZA<\/em> and Malchut <\/em>first, which are ZAT<\/em>, the Hesed<\/em> in them returned to Behinat <\/em>Rosh<\/em> and now became Hochma<\/em>. The Gevura <\/em>in them that returned to the Rosh<\/em> has now become Bina<\/em> and the rest of the Sefirot <\/em>TNHYM<\/em> now became Daat<\/em>. Also, the Behinat <\/em>Awzen<\/em>, which is Bina<\/em> that returned to the Rosh<\/em>, now became Keter<\/em>.<\/p>\n\n\n\n

Thus you find how the AHP<\/em> that were in GAR <\/em>de <\/em>Nekudim <\/em>became KHBD<\/em> during the Gadlut<\/em>: Awzen<\/em>became Keter<\/em>, and the Hochma <\/em>and Gevura <\/em>in Hotem<\/em> and Peh<\/em> became Daat<\/em>.<\/p>\n\n\n\n

Know, that from here on in Atzilut <\/em>there were two Behinot <\/em>HGT NHY <\/em>made in each Partzuf<\/em>. This is because of the AHP<\/em> that went out of the Rosh<\/em> and became the Guf<\/em>, being Komat <\/em>ZA<\/em>.<\/p>\n\n\n\n

Afterwards there is Behinat<\/em> genuine HGT <\/em>NHY<\/em> that were never in Behinat <\/em>Rosh<\/em>. These two Behinot<\/em>divide on the Tabur<\/em> of each Partzuf <\/em>because HGT <\/em>NHY<\/em>, which are AHP<\/em> that become the Guf<\/em>, their place is above Tabur<\/em>, regarded as Behinat <\/em>AVI<\/em> of that Partzuf<\/em>.<\/p>\n\n\n\n

The genuine HGT NHY <\/em>are considered ZON<\/em> of that Partzuf <\/em>and their place is below Tabur<\/em>. Also, HGT NHY <\/em>below Tabur<\/em>, which are the real ZON<\/em>, they too have that same discernment when they expand in a Partzuf <\/em>of their own, whose HGT<\/em> end at the Tabur<\/em>. They are considered Behinat <\/em>AHP<\/em> that came out as the Rosh<\/em> of that Partzuf<\/em>, meaning the real ZA<\/em>. Its NHY<\/em> below Tabur<\/em> is its genuine Behinat <\/em>HGT<\/em>, meaning that were never in its Behinat <\/em>Rosh<\/em>.<\/p>\n\n\n\n

Now the order of the Halbasha <\/em>of Partzuf Nekudim <\/em>to NHY <\/em>de <\/em>AK<\/em> that the Rav explains here is thoroughly clarified. It\u2019s already been explained that in its SAG <\/em>de <\/em>AK<\/em> there was the beginning of raising MAN<\/em> to Nikvey Eynaim<\/em>, causing the exit of the AHP<\/em> from the Rosh<\/em>.<\/p>\n\n\n\n

However, in itself there was no change, and the AHP<\/em> of Rosh <\/em>de <\/em>SAG<\/em> did not come out of its Rosh<\/em>, but is considered to have elicited a special Partzuf <\/em>of Se\u2019arot <\/em>there, where this great change occurred (see Part 6, Ohr <\/em>Pnimi<\/em> item 19). For that reason we do not discriminate Behinat <\/em>HGT <\/em>NHY<\/em> above Tabur <\/em>de <\/em>AK<\/em> here, as in the Partzufim<\/em> that follow. Rather, it is Behinat <\/em>Akudim <\/em>from its Tabur<\/em> up, its Eser <\/em>Sefirot <\/em>beginning from the Keter<\/em>. Also, that entirely new Partzuf<\/em>, where the AHP<\/em> became HGT<\/em>, are considered in him as merely HGT NHY <\/em>below the Tabur<\/em> of its lower Partzufim<\/em>.<\/p>\n\n\n\n

Thus, its Halbasha <\/em>resembles ZON <\/em>de <\/em>Atzilut <\/em>clothing below Tabur <\/em>de <\/em>AA <\/em>de <\/em>Atzilut<\/em>. Therefore, Keter <\/em>de <\/em>Nekudim<\/em>, which is Behinat <\/em>Awzen<\/em> when first emanated, namely Bina<\/em>, is found clothing the lower third of Tifferet <\/em>because Sefirat <\/em>Tifferet <\/em>is Behinat <\/em>Bina<\/em> of the Hey <\/em>Ktzavot <\/em>on the part of its Kli<\/em> (see Part 6, Ohr <\/em>Pnimi<\/em>, item 41). It clothes only below Tabur<\/em> of Tifferet <\/em>de <\/em>AK<\/em> and not above its Tabur<\/em>, because there it is Behinat <\/em>Akudim<\/em>, and Keter <\/em>de <\/em>Nekudim <\/em>has no hold in Behinat <\/em>Akudim<\/em>.<\/p>\n\n\n\n

\u201cHBD<\/em> are in the first three  Prakin <\/em>de NHY de <\/em>AK<\/em>.<\/strong>\u201d It\u2019s been explained in Ohr <\/em>Pnimi<\/em> items 42, 43, that Sefirat <\/em>Netzah <\/em>is the Behinat <\/em>ZA<\/em> of the five Ktzavot <\/em>on the part of the Kli<\/em>, and Sefirat <\/em>Hod<\/em> is the Behinat <\/em>Malchut <\/em>of the five Ktzavot<\/em>.<\/p>\n\n\n\n

Hence, the Hotem<\/em> and Peh<\/em> in GAR <\/em>de <\/em>Nekudim<\/em> are ZA<\/em> and Malchut <\/em>that returned to the Rosh<\/em> and became Hochma <\/em>and Bina<\/em>. They clothe the upper thirds of Netzah <\/em>Hod <\/em>de <\/em>AK<\/em>, which are Behinat <\/em>Rosh <\/em>de <\/em>ZA<\/em> and Malchut<\/em>, where Rosh <\/em>ZA<\/em> is in Netzah<\/em> and Rosh <\/em>Malchut <\/em>in Hod<\/em>.<\/p>\n\n\n\n

However, now these ZA<\/em> and Malchut <\/em>became actual Hochma <\/em>and Bina<\/em> because they returned to the Rosh<\/em>, as in the beginning. Thus, Hochma <\/em>and Bina <\/em>de <\/em>Nekudim <\/em>are proportional to the Upper Prakin<\/em>of Netzah <\/em>and Hod<\/em>, as from the beginning of their creation they are Behinat <\/em>ZA<\/em> and Malchut<\/em>, as they are.<\/p>\n\n\n\n

The Daat <\/em>de <\/em>Nekudim <\/em>clothes the Upper Perek<\/em> of Yesod <\/em>de <\/em>AK<\/em>, interred between the Roshim <\/em>de <\/em>Yarchin<\/em> inside the Guf<\/em>, meaning in Tifferet<\/em>, which is the Kli<\/em>de <\/em>Bina<\/em> of the five Ktzavot<\/em>. This is so because Daat<\/em> is Behinat <\/em>Ohr <\/em>Hesed<\/em> clothed in Kli<\/em>de <\/em>Bina<\/em>.<\/p>\n\n\n\n

You already know that these Hotem <\/em>Peh<\/em> consist of the seven lower Sefirot<\/em>, because the Hotem<\/em>contains HGT NHY <\/em>and the Peh<\/em> is Malchut<\/em>. You also know that only HG<\/em> in them became Hochma <\/em>and Bina<\/em>, while the five Sefirot <\/em>from Tifferet <\/em>down became Behinat <\/em>Daat<\/em>.<\/p>\n\n\n\n

It is so because Sefirat <\/em>Hesed<\/em> is Behinat <\/em>Hochma <\/em>of the five Ktzavot <\/em>from the perspective of the Ohr<\/em>in it. Hence, its power is good when it returns to Behinat <\/em>Rosh<\/em>, when it once more receives Behinat <\/em>Hochma<\/em>. Sefirat <\/em>Gevura<\/em> is Behinat <\/em>Bina<\/em> of the Hey <\/em>Ktzavot <\/em>from the perspective of her Ohr<\/em>, hence she now returned to being Bina<\/em>.<\/p>\n\n\n\n

Sefirat <\/em>Tifferet <\/em>is Behinat <\/em>Ohr <\/em>ZA<\/em> in the Hey <\/em>Ktzavot<\/em>. Thus, now that it is clothed in Tifferet <\/em>de <\/em>AK<\/em>, which is Bina<\/em>, from the perspective of the Kli<\/em>, it became Sefirat <\/em>Daat<\/em>, clothing the Upper Perek<\/em> of Yesod <\/em>de <\/em>AK<\/em>, clothed in Pnimiut <\/em>Tifferet <\/em>de <\/em>AK<\/em>. However, from the viewpoint of Halbasha<\/em>, it clothes only up to Yesod<\/em>.<\/p>\n\n\n\n

The reason is that the Behinat <\/em>Kli<\/em> of Yesod<\/em> is from the Behinat <\/em>Malchut <\/em>in the Hey <\/em>Ktzavot<\/em>. It is known that the Masach <\/em>mating with the Ohr Elyon <\/em>is in Kli <\/em>Malchut<\/em>, thus having three Prakin<\/em> in the Yesod<\/em>. These are the three places of Zivug<\/em>: Peh<\/em>, Chazeh<\/em>, Yesod<\/em>. For that reason Behinat <\/em>Daat<\/em> in the Rosh<\/em>, over which the Zivug<\/em> was made, clothes the Upper Perek<\/em> of Yesod<\/em>, which is Behinat <\/em>Malchut <\/em>de <\/em>Rosh<\/em>.<\/p>\n\n\n\n

\u201cHGT <\/em>in the three middle  Prakin<\/em>, and  NHY <\/em>in the lower three  Prakin<\/em>.<\/strong>\u201d You already know that these HGT NHY <\/em>are ZAT <\/em>de <\/em>Nekudim<\/em>, being Behinat<\/em> true ZA<\/em> that were never Behinat <\/em>Rosh<\/em>.<\/p>\n\n\n\n

It has also been clarified that the real ZON<\/em> are also divided on the two Behinot<\/em> on the Tabur<\/em>. Above Tabur<\/em> they are Behinat <\/em>AHP<\/em> of itself, exiting from the Rosh<\/em>, called HGT<\/em>, and below Tabur<\/em> they are its ZON<\/em>, where there was never Behinat <\/em>Rosh<\/em>, called NHY<\/em>. In that proportion the three middle Prakin<\/em>and the three lower Prakin<\/em> divide as well; HGT<\/em> clothe the middle Prakin<\/em> and NHY<\/em> the lower Prakin<\/em>.<\/p>\n\n\n\n

There is yet another reason, truer in this place. You already know that HGT <\/em>de <\/em>Hey <\/em>Ktzavot <\/em>are the Behinat <\/em>GAR<\/em> in them, and Behinat <\/em>ZA<\/em> in the Hey <\/em>Ktzavot <\/em>begins in Netzah <\/em>from the perspective of the Kelim<\/em> and begins in Tifferet <\/em>from the perspective of the Orot<\/em>.<\/p>\n\n\n\n

Hence, Rosh, Toch, Sof de <\/em>NHY <\/em>de <\/em>AK<\/em> are divided thus: the Rosh<\/em> in them is Behinat <\/em>AHP<\/em> that actually returned to the Rosh<\/em>, the Toch<\/em> in them is Behinat <\/em>GAR <\/em>de <\/em>Hey <\/em>Ktzavot<\/em>, meaning HGT<\/em>, and the Sof<\/em> in them are VAK <\/em>de <\/em>VAK<\/em>, being ZA<\/em> and Malchut <\/em>de <\/em>Hey <\/em>Ktzavot<\/em>.<\/p>\n\n\n\n

Thus we have clarified the four divisions in the Eser <\/em>Sefirot <\/em>de <\/em>Nekudim<\/em> in them during the Gadlut<\/em>. The first is Keter <\/em>de <\/em>Nekudim<\/em>. It is not counted here in the Partzuf<\/em>, as it is Behinat <\/em>Zachar <\/em>of the Rosh <\/em>de <\/em>Nekudim<\/em>, being Behinat <\/em>Bina<\/em> and the Etzem <\/em>Ohr <\/em>Awzen<\/em>, for it has Behinat <\/em>Bet <\/em>de <\/em>Hitlabshut<\/em>.<\/p>\n\n\n\n

The second are Hochma<\/em>, Bina<\/em> and Daat<\/em>, who from the beginning of their creation are but Ohr <\/em>ZA <\/em>de <\/em>Rosh<\/em>, called Hotem <\/em>Peh<\/em> that came out of the Rosh<\/em> and turned into Behinat <\/em>ZA <\/em>de <\/em>Guf<\/em>. However, during the Gadlut <\/em>they became Behinat <\/em>Rosh<\/em> once more, having He\u2019arah<\/em> from the Ohr <\/em>Awzen<\/em> through their Hitkalelut <\/em>with the Zachar<\/em>.<\/p>\n\n\n\n

The third are HGT <\/em>de <\/em>Nekudim <\/em>who were never Behinat <\/em>Rosh<\/em>, but from the stand point of the Hey <\/em>Ktzavot<\/em>, they are considered KHB<\/em>. The fourth are NHY<\/em> of Nekudim<\/em>, being Behinat <\/em>ZA<\/em> and Malchut <\/em>de <\/em>Hey <\/em>Ktzavot<\/em>.<\/p>\n\n\n\n

One might ask: Since AHP<\/em> returned to the Rosh<\/em> and became one with the Galgalta <\/em>ve <\/em>Eynaim <\/em>in it, the Hotem <\/em>Peh<\/em>, which are Hochma <\/em>and Bina<\/em>, became one with the Keter<\/em>, which is Awzen<\/em>. Thus, there are only three Behinot<\/em> here.<\/p>\n\n\n\n

Indeed, you should remember that there was no change performed on the Upper Sefirot <\/em>again, meaning because of their return of AVI<\/em> to the Rosh<\/em>. YESHSUT<\/em>, which is Behinat <\/em>GE<\/em> of that Rosh<\/em>, remained above Tabur<\/em> in and of itself as in the beginning. Keter <\/em>de <\/em>Nekudim <\/em>too, which is Behina <\/em>Bet<\/em>, remained for itself as in the beginning, but only their He\u2019arah<\/em> reached HB<\/em> when they returned to the Rosh<\/em>.<\/p>\n\n\n\n

27. Two kinds of  Ohr<\/em> come out of the  Guf<\/em>de AK<\/em>: the first from the  Tabur,<\/em>and the second from the  Yesod.<\/em> Also, two  Havalim<\/em> come out through there. It should have said that there should have been three  Havalim<\/em>there, opposite the  GAR<\/em> that received from the  AHP,<\/em> but since  Ohr Awzen<\/em>is absent from  AVI,<\/em> the  Behinat <\/em>Hevel<\/em> opposite the  Awzen<\/em> is absent too. Hence, only two  Havalim<\/em> come out, opposite the  Hotem<\/em> and  Peh<\/em> alone, from which  AVI<\/em> received above, and here below they also receive from them.<\/strong><\/p>\n\n\n\n

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

27. The  Behinat Hevel<\/em> opposite the  Awzen <\/em>is absent too. Hence, only two  Havalim <\/em>come out, opposite the  Hotem <\/em>and  Peh<\/em>.<\/strong><\/p>\n\n\n\n

It means that only two Havalim <\/em>came out of Peh<\/em> of Yesod<\/em>, opposite the Hotem <\/em>Peh<\/em>. Those are Vav<\/em> to Ima<\/em> and Nekuda<\/em> to Abba<\/em>, as the Rav says above. However, the Hevel<\/em> of the Tabur<\/em>, being opposite the Ohr <\/em>de <\/em>Awzen<\/em>, did not reach AVI<\/em>, as they only have a hold on the Hotem <\/em>Peh<\/em>, as the Rav says above.<\/p>\n\n\n\n

28. However, the  Ohr<\/em> of the lower seven that took only from the  Guf<\/em> down is from the  Sium <\/em>of  Shibolet ha Zakan<\/em> downward. Hence, they too don\u2019t have  Havalim<\/em> to shine for them, but they are implied in the words, \u201cand the arms of his hands were made supple,\u201d which is the meaning of the ten additions thrown off from among the  Tzipornaim,<\/em> as mentioned in  Tikun<\/em>69.<\/strong><\/p>\n\n\n\n

It is so because they are  Behinat Melachim<\/em> in and of themselves, for the annulment of the  Melachim<\/em> was because he was not yet corrected as one Adam,<\/em> male and female. <\/strong><\/p>\n\n\n\n

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

28. The  Ohr <\/em>of the lower seven that took only from the  Guf <\/em>down is from the  Sium <\/em>of Shibolet ha Zakan<\/em> down.<\/strong><\/p>\n\n\n\n

It\u2019s been written (Ohr Pnimi <\/em>item 20), that ZAT<\/em> take from the Behinat <\/em>Tikkunim<\/em> of Dikna<\/em> under the Shibolet<\/em>, where the Ohr<\/em> of Awzen<\/em> does not reach because it ends at Shibolet <\/em>ha <\/em>Zakan<\/em> (see Ohr Pnimi <\/em>item 21).<\/p>\n\n\n\n

\u201cAnd the arms of his hands were made supple,\u201d which is the meaning of the ten additions thrown off from among the  Tzipornaim<\/em>.<\/strong><\/p>\n\n\n\n

Even though he says that the ten Havalim <\/em>came out through the Tzipornaim <\/em>of the Raglaim<\/em>, why does he say that they are from the hands here? Indeed, when it says that the ZAT<\/em> took from the Havalim <\/em>that come out through the Tzipornaim <\/em>of the Raglaim<\/em>, it means that they took from the Behinat <\/em>Parsa<\/em>ha Mesayemet<\/em> to the Raglaim <\/em>of SAG<\/em>. It turns out that he took from the Tzipornaim <\/em>of the Raglaim<\/em>.<\/p>\n\n\n\n

You must remember what is written above (Ohr Pnimi <\/em>item 12) that the meaning of this Parsa<\/em> is Behinat<\/em> new point of Tzimtzum<\/em> that moved from the place of Malchut<\/em> of the Eser <\/em>Sefirot <\/em>de <\/em>Sium<\/em> to the place of Bina<\/em> of the Eser <\/em>Sefirot <\/em>de <\/em>Sium<\/em>.<\/p>\n\n\n\n

The place of the Sium<\/em> of the Kav<\/em> in Tzimtzum <\/em>Aleph <\/em>de <\/em>Ein Sof<\/em> was in Malchut <\/em>of the Eser <\/em>Sefirot <\/em>de <\/em>Sium<\/em>, which is the actual Olam ha Zeh<\/em>, as it says \u201cAnd His feet shall stand upon the mount of Olives.\u201d Similarly, the same occurs now in Tzimtzum <\/em>Bet<\/em>, called Tzimtzum <\/em>NHY <\/em>de <\/em>AK<\/em>, the point of Sium<\/em> in the Bina<\/em> of these Eser <\/em>Sefirot<\/em>, called point of Olam <\/em>ha <\/em>Ba<\/em>.<\/p>\n\n\n\n

A Parsa<\/em> was placed here, ending the new Gevul<\/em> set up in the Olamot<\/em>, where the Raglaim <\/em>of Partzuf <\/em>SAG <\/em>de <\/em>AK<\/em> end, and Parsa<\/em> is regarded the Tzipornaim <\/em>of the Raglaim <\/em>de <\/em>SAG <\/em>de <\/em>AK<\/em>.<\/p>\n\n\n\n

It has been explained (Ohr Pnimi <\/em>item 21) that the Parsa<\/em> and Shibolet <\/em>ha Zakan <\/em>are one matter. That is why the Rav writes here that from Yesod <\/em>de <\/em>AK <\/em>\u201conly two  Havalim <\/em>come out, opposite the Hotem<\/em> and  Peh<\/em>,<\/strong>\u201d from which AVI<\/em> received, and the Hevel<\/em> opposite the Ohr <\/em>Awzen<\/em> is absent. This is why the ZAT<\/em> took from the Tzipornaim <\/em>of the Raglaim<\/em>, since they took for the Sium<\/em> of the Shibolet<\/em>, ending the Ohr <\/em>de <\/em>Awzen<\/em>.<\/p>\n\n\n\n

Understand, that because of the new point of Sium<\/em>, three Behinot <\/em>Sium<\/em> emerged in SAG<\/em>, in its Rosh, Toch, <\/em>Sof<\/em>: the point of Sium<\/em> of the Rosh<\/em>, called Nikvey Eynaim<\/em>, the point of Sium<\/em> of the Toch<\/em>, being in the place of the previous Tabur<\/em>, called Shibolet <\/em>ha <\/em>Zakan<\/em>, and the Behinat <\/em>Sium<\/em> of the Sof<\/em>, called Parsa<\/em>. Thus, the Parsa<\/em> is the Behinat <\/em>Etzbaot Raglaim <\/em>of SAG <\/em>de <\/em>AK<\/em>.<\/p>\n\n\n\n

However, everything we discern in SAG<\/em> doesn\u2019t change Partzuf SAG<\/em> itself in any way, as you already know that there is no absence and change in the spiritual. Everything we discern in it is but a general Behinat <\/em>Shoresh <\/em>(see Ohr Pnimi <\/em>item 2).<\/p>\n\n\n\n

However, all these changes that occur by the force of the new point of Tzimtzum <\/em>is only in that same new Partzuf <\/em>that emerged because of the connection of Behina Dalet <\/em>with Behina Bet <\/em>through the Nikvey Eynaim<\/em>, called Partzuf Nekudim<\/em>. Also, only in the Rosh, Toch, Sof <\/em>of that Partzuf <\/em>did the three Parsas<\/em> emerge and were made in its RTS de<\/em> facto, and remember that.<\/p>\n\n\n\n

You already know that there is a great Tikun<\/em> in this Parsa<\/em> that \u201cdraws from above, and gives below,<\/strong>\u201d because it is Behinat<\/em> double Masach <\/em>from two Behinot<\/em>: Behina Dalet <\/em>and Behina Bet <\/em>together. This is done by the ascent of NHY<\/em> to HGT<\/em>, and the mingling of Behina Bet <\/em>that operates in the HGT<\/em> of Partzuf SAG<\/em> with Behina Dalet <\/em>that operates in NHY<\/em> of the Inner AK<\/em>.<\/p>\n\n\n\n

Hence, the Parsa<\/em> stands diagonally from Chazeh <\/em>to Tabur<\/em>, as it contains within it NHY<\/em> and HGT<\/em>together. Thus, during the Gadlut<\/em>, the lower Hey<\/em>, being Behina Dalet<\/em>, descends from the Parsa<\/em> and the Parsa<\/em> is split. In other words, the ending Gevul<\/em> is canceled and the Orot <\/em>de <\/em>SAG<\/em> pass below the Parsa<\/em>.<\/p>\n\n\n\n

Afterwards, the Parsa<\/em> immediately returns to its place, and in that manner it draws He\u2019arat <\/em>SAG<\/em> from above, and gives below, to Partzuf Nekudim <\/em>below the Tabur<\/em>. It is similar in the Partzufim<\/em> of Atzilut <\/em>as well.<\/p>\n\n\n\n

The above seven lower Sefirot <\/em>of Nekudim <\/em>could not receive any Ohr<\/em> from the SAG<\/em> because of the Sium<\/em> of the Parsa<\/em>. However, now, during the Gadlut<\/em>, after the Parsa<\/em> has been fissured, they too are found to be receiving Ohr<\/em> from the place of the Parsa<\/em>, the place of Behinat <\/em>SAG<\/em> and HGT<\/em> of the general AK<\/em>.<\/p>\n\n\n\n

Thus, the same Orot<\/em> that the seven lower Sefirot <\/em>de <\/em>Nekudim <\/em>received from the Parsa<\/em> is Behinat <\/em>HGT<\/em>, being the arms of the hands. That is why it says, \u201cand the arms of his hands were made supple.\u201d<\/p>\n\n\n\n

We find that before the Zivug <\/em>de <\/em>Gadlut<\/em>, Parsa<\/em> is considered the Etzbaot <\/em>Raglaim <\/em>of Partzuf <\/em>SAG<\/em>. This is so because SAG<\/em> ends there and the Sof<\/em> of the He\u2019arah<\/em> is called Raglaim<\/em>. However, when the Parsa<\/em>fissures, at which time the Gevul<\/em> returns to the point of Sium <\/em>de <\/em>Olam ha Zeh<\/em> as before, the Behinat <\/em>HGT<\/em> expands as before.<\/p>\n\n\n\n

29. The fitting  Havalim<\/em> for these seven  Melachim<\/em> came out through the Tzipornaim<\/em> of the  Raglaim.<\/em> Although the  Tzipornaim<\/em> are ten, and the Nekudot<\/em> that broke are only  ZAT,<\/em> the thing is that there are also two kinds of  Achoraim <\/em>de <\/em>Ima<\/em> that broke, being the nine  Behinot,<\/em> and the tenth.<\/strong><\/p>\n\n\n\n

This is so because in  Keter<\/em> too there was some flaw, and it is its  Behinat NHY<\/em> that came inside as  Mochin<\/em> to  AVI,<\/em> and they too broke. Thus, there are ten  Behinot,<\/em> for ten  Havalim<\/em> that came out of the  Tzimtzum<\/em> of his Raglaim.<\/em><\/strong><\/p>\n\n\n\n

The discriminations of the exit of these ten  Havalim<\/em> through his Tzipornaim<\/em> were all the absence of their reception from the  Ohr<\/em> of the Upper  Awzen.<\/em> Hence it is this reason that caused the annulment of the Melachim.<\/em><\/strong><\/p>\n\n\n\n

30. Regarding the  Akudim,<\/em> the  Behinat Taamim Nekudot, <\/em>Tagin, <\/em>Otiot<\/em> in them has already been explained above. Here we shall explain them in the Behinat Nekudim.<\/em><\/strong><\/p>\n\n\n\n

It is written that  Behinat Nekudim<\/em> are the first  Orot<\/em> that came out in the beginning, and the  Otiot<\/em> are the  Kelim.<\/em> Then, when the  Kelim<\/em> broke and were separated each from its dead, the  Orot<\/em> remained as  Tagin<\/em> on the Otiot,<\/em> which are the  Kelim.<\/em> The  Taamim<\/em> is the new name  MA,<\/em> that later came out from the  Ohr<\/em> of the  Metzach<\/em> for the  Tikun<\/em> of the  Melachim.<\/em><\/strong><\/p>\n\n\n\n

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

30. Regarding the  Melachim<\/em>, the  Behinat TNTO<\/em> in them has already been explained above.<\/strong><\/p>\n\n\n\n

It is written (Part 4, Chap 3, item 11) that Hitpashtut <\/em>Aleph<\/em> of the Partzuf<\/em>, which is Ohr Yashar<\/em>, Rachamim<\/em>, is considered the Taamim<\/em> in it. When it begins to diminish by the power of the Hizdakchut <\/em>of the Masach<\/em>, at which time the other four Komot<\/em> of Katnut <\/em>from Hochma <\/em>to Malchut <\/em>emerge, they are considered Behinat <\/em>Nekudot<\/em> in it. Also, The Reshimot <\/em>that remain from the Behinat <\/em>Nekudot<\/em>, from the Behinot <\/em>Nitzotzin <\/em>that fall off them into the Kelim<\/em> are called Otiot<\/em>.<\/p>\n\n\n\n

Nekudim <\/em>are the first  Orot <\/em>that came out in the beginning.<\/strong><\/p>\n\n\n\n

By that he tells us that the order is changed here, compared to the way it was in the previous three Partzufim<\/em> of AK<\/em>. There the Gadlut <\/em>came out first, which are the Taamim<\/em>, and then the degrees of Katnut <\/em>emerged, meaning the Nekudot<\/em>.<\/p>\n\n\n\n

However, here in Olam <\/em>ha <\/em>Nekudim<\/em>, the Katnut <\/em>came out first, and then the Gadlut<\/em>. This is so because at first, only the GAR<\/em> came out, in Orot <\/em>de <\/em>Ruach <\/em>Nefesh<\/em>, namely Komat <\/em>ZA<\/em>. Then AB<\/em> and SAG<\/em> mated, the Parsa<\/em> fissured, and the Orot <\/em>de <\/em>GAR<\/em> went down to the Nekudim<\/em>, and to the seven lower Sefirot<\/em>.<\/p>\n\n\n\n

It is written, \u201cNekudot <\/em>are the first  Orot<\/em> that came out in the beginning,<\/strong>\u201d meaning the opposite of the previous Partzufim <\/em>Galgalta<\/em>, AB<\/em>, SAG<\/em>, where the Taamim<\/em> came out first. Here the Behinot <\/em>Nekudot<\/em> came out first, meaning the Katnut<\/em>, and then the Gadlut<\/em>. Notwithstanding, He\u2019arat <\/em>Gadlut <\/em>is not called Taamim<\/em>, because they were not in Behinat <\/em>Rachamim<\/em>, as in these Orot<\/em> and in what caused them was the matter of the breaking of the vessels.<\/p>\n\n\n\n

And the  Otiot <\/em>are the  Kelim<\/em>.<\/strong><\/p>\n\n\n\n

They also contain the Nitzotzin <\/em>that fell into them during the Histalkut <\/em>of the Orot<\/em> from them, as it was in Akudim<\/em>.<\/p>\n\n\n\n

The  Taamim <\/em>is the new name  MA<\/em>.<\/strong><\/p>\n\n\n\n

Those Taamim<\/em> that emerged in Olam <\/em>ha <\/em>Nekudim<\/em>, meaning the Gadlut <\/em>that emerged by Zivug <\/em>AB <\/em>SAG<\/em>, being the Taamim <\/em>de <\/em>Nekudim<\/em>, did not exist in Nekudim<\/em>, but only after the new Taamim <\/em>de <\/em>MA<\/em>corrected them. Hence, they are called after the name of the MA<\/em>.<\/p>\n\n\n\n

31. *We shall repeat that we have explained that the  Nekudot<\/em> were divided into three parts: The  Elyonim<\/em> above the  Otiot,<\/em> such as the  Holam,<\/em>in the middle, like the  Shuruk,<\/em> and the  Tachtonim<\/em> like the rest of the Nekudot.<\/em><\/strong><\/p>\n\n\n\n

The  Nekuda<\/em> of the  Holam<\/em> is the  Hevel<\/em> that exits from  Tabur,<\/em> where the Keter<\/em> stands. This is because  Keter<\/em> is the  Holam<\/em> on the  Tifferet,<\/em> as  Holam<\/em>is mainly in  Tifferet de AK.<\/em><\/strong><\/p>\n\n\n\n

However,  Keter<\/em> became  Nekudot,<\/em> as it says in the fifth  Tikun,<\/em> that  Holam<\/em>is  Keter<\/em> in the  Otiot.<\/em> The  Nikud<\/em> (punctuation) of  Shuruk<\/em> in the  Vav,<\/em> called Melafom,<\/em> being in the middle, is the  Hevel<\/em> emerging from  Yesod<\/em> to  AVI.<\/em><\/strong><\/p>\n\n\n\n

It is divided into two because that  Nekuda<\/em> of  Shuruk<\/em> is  Vav,<\/em> the  Yod<\/em> in the middle, and the  Yod<\/em> of  Shuruk<\/em> is for  Abba,<\/em> called the first  Yod<\/em> of the Name. Also, the  Vav<\/em> of  Shuruk<\/em> is for  Ima,<\/em> to produce and generate the VAK de ZA.<\/em> This is the  Behinat Vav<\/em> that Ima takes.<\/strong><\/p>\n\n\n\n

There is yet another reason that the  Nekuda,<\/em> which is like a  Yod<\/em> in the Shuruk,<\/em> is higher, and  Abba de Nekudim<\/em> sucks from it. It is known, that the  Vav<\/em> of the  Shuruk,<\/em> being the letter  Vav, <\/em>Ima de Nekudim<\/em> sucks from that. This is because the  Nekudot<\/em> of  Hochma,<\/em> the  Otiot Bina,<\/em> and the seven lower  Nekudot<\/em> with the three  Behinot,<\/em> are: one –  NHY<\/em> of  Keter,<\/em> and two –  Achoraim de AVI.<\/em><\/strong><\/p>\n\n\n\n

Thus, these ten came out through the  Tzipornaim<\/em> of the  Raglaim.<\/em> We do not mean to say that these are the  Nekudot<\/em> themselves, only that  Ohr<\/em>came out of all these  Havalim<\/em> to the ten  Nekudot<\/em> that came out through the  Ayin,<\/em> and remember that.<\/strong><\/p>\n\n\n\n

31. The  Nekudot <\/em>were divided into three parts:<\/strong><\/p>\n\n\n\n

By the three Orot <\/em>Bina<\/em>, ZA<\/em> and Malchut<\/em> that shine in Nekudim<\/em> (see Ohr Pnimi <\/em>item 23). This is so because there is Ohr <\/em>Bina<\/em> there from Behinat <\/em>Hitlabshut <\/em>called Zachar<\/em>, being Keter <\/em>de <\/em>Nekudim<\/em>. There is also Koma <\/em>de <\/em>Behina Aleph <\/em>there, being the Nekeva <\/em>de <\/em>Nekudim<\/em>, called Hochma <\/em>and Bina<\/em>, where Ohr <\/em>ZA<\/em> is in Hochma <\/em>and Ohr <\/em>Malchut <\/em>in Bina<\/em>.<\/p>\n\n\n\n

It is written that the Nekudot<\/em> are divided into three parts Bina<\/em>, ZA<\/em> and Malchut<\/em>, clothed in Keter<\/em>, Hochma <\/em>and Bina<\/em> of the Nekudot<\/em>. However, know that ZA<\/em> and Malchut <\/em>found in Hochma <\/em>and Bina<\/em> are both considered as one part, since they are Behinat <\/em>Ohr<\/em> of one Koma<\/em>, Koma <\/em>de <\/em>Behina <\/em>Aleph<\/em>.<\/p>\n\n\n\n

For that reason the seven lower Sefirot <\/em>are considered the third part. In this way, that Keter<\/em> that has Bina<\/em> from Behinat <\/em>Hitlabshut<\/em>, is the upper part, and both Hochma<\/em> and Bina<\/em> together are the second part, while the ZAT<\/em> are the third part.<\/p>\n\n\n\n

The  Holam <\/em>is the  Hevel <\/em>that exits from  Tabur<\/em>, where the  Keter <\/em>stands.<\/strong><\/p>\n\n\n\n

It is Ohr <\/em>Bina<\/em> from Behinat <\/em>Hitlabshut<\/em>. It\u2019s been explained above (Ohr Pnimi <\/em>item 23) that no Hitpashtut Kelim<\/em> came out of this Zivug<\/em> of Behina Bet <\/em>de <\/em>Hitlabshut<\/em>, but from a Masach<\/em> that has Behinat <\/em>Hamshacha<\/em>. Hence, the Kelim<\/em> only came out from Behina Aleph <\/em>of the Nekeva<\/em>, being Hochma <\/em>and Bina<\/em>.<\/p>\n\n\n\n

This is why it is written that the Hevel<\/em> comes out of the Tabur<\/em> to the Keter<\/em> of Nekudim<\/em>. This Hevel<\/em> is the Ohr <\/em>Bina<\/em> (item 27), Behinat <\/em>Holam<\/em> above the Otiot<\/em> (see item 17). This is so because the Otiot<\/em> are the Kelim<\/em> and this Ohr <\/em>Bina<\/em> that only came out from Behina Bet <\/em>de <\/em>Hitlabshut <\/em>has no Hitpashtut <\/em>for Kelim<\/em>. Consequently, it is Behinat <\/em>Holam<\/em> above the Otiot<\/em> and does not touch them, for it cannot clothe within them.<\/p>\n\n\n\n

Shuruk <\/em>in the  Vav<\/em>, called  Melafom<\/em>, being in the middle.<\/strong><\/p>\n\n\n\n

It is written above that only AVI<\/em>, which are the Nekeva <\/em>de <\/em>Nekudim<\/em>, have Hitpashtut Kelim<\/em> and can clothe within them. Hence AVI<\/em> are implied in the Shuruk<\/em>, meaning a Melafom<\/em> in the middle of the Otiot<\/em>.<\/p>\n\n\n\n

Yod of  Shuruk <\/em>is for  Abba<\/em>, called the first  Yod <\/em>of the Name.<\/strong><\/p>\n\n\n\n

Meaning the Yod<\/em> of the Name HaVaYaH<\/em>, which is Behinat <\/em>AB<\/em>, being Abba<\/em>. He implies the Behinat<\/em> five Hassadim <\/em>of the Yesod<\/em> that Abba<\/em> took. This is because it is known that the influence of Yesod<\/em> is only the Hassadim <\/em>and Gevurot<\/em> and Abba<\/em> takes the five Hassadim<\/em>, since AB<\/em> is Hassadim<\/em>.<\/p>\n\n\n\n

The  Vav <\/em>of  Shuruk <\/em>is for  Ima<\/em>, to produce and generate the  VAK de ZA<\/em>.<\/strong><\/p>\n\n\n\n

Ima<\/em> is the first Hey<\/em> of the Name HaVaYaH<\/em>. Hence she received the Behinat<\/em> \u201ctruncated Vav<\/em> inside the Hey<\/em>\u201d from the Yesod<\/em>, which is her MAN<\/em> and is the ZA<\/em> in the intestines of Bina<\/em>.<\/p>\n\n\n\n

The  Nekuda<\/em>\u2026 \u2026and  Abba de Nekudim<\/em> suck from it.<\/strong><\/p>\n\n\n\n

Nekuda<\/em> implies the lower Hey<\/em> that rose to Nikvey Eynaim <\/em>from which came AVI <\/em>de <\/em>Nekudim<\/em>. Now she became Behinat <\/em>MAN<\/em> for Abba<\/em> for the great Zivug<\/em> of Histaklut <\/em>Eynaim <\/em>de <\/em>AVI<\/em>.<\/p>\n\n\n\n

The  Vav <\/em>of the  Shuruk<\/em>, being the letter  Vav<\/em>, Ima de  Nekudim <\/em>sucks from that.<\/strong><\/p>\n\n\n\n

It is as he wrote in the Tree of Life, that through the force of the raising of MAN<\/em> to Nikvey Eynaim<\/em>, it splits the HaVaYaH <\/em>de <\/em>SAG<\/em> there, where the Vav<\/em> in the Peh<\/em> is Ima<\/em>.<\/p>\n\n\n\n

Nekudot <\/em>of  Hochma<\/em>, the  Otiot Bina<\/em>.<\/strong><\/p>\n\n\n\n

Because AVI<\/em> have only Komat <\/em>ZA<\/em> from the beginning of their creation. Abba<\/em> is considered Ohr <\/em>ZA<\/em>, and Ima<\/em> the Kli<\/em>, which is Otiot<\/em>. This Ohr<\/em> in the Katnut <\/em>is called Ohr <\/em>Nekudot<\/em>, as the Rav says in item 30 here. This is why it is written Nekudot<\/em> \u2013 Hochma<\/em>, and Otiot<\/em> \u2013 Bina<\/em>.<\/p>\n\n\n\n

And the seven lower  Nekudot<\/em>\u2026 \u2026these ten came out through the  Tzipornaim <\/em>of the Raglaim<\/em>.<\/strong><\/p>\n\n\n\n

It means that they are the Nekudot<\/em> under the Otiot<\/em>, which are the nine Nekudot<\/em>. In the first two Nekudot<\/em>: Kamatz<\/em>, Patach<\/em>, there was no breaking, as they are Keter<\/em> and Hochma<\/em>. In the seven lower Nekudot<\/em> there was a breaking of the vessels, as the Rav says in the Tree of Life.<\/p>\n\n\n\n

These nine Nekudot<\/em> are Tachtonim<\/em> under the Otiot<\/em> because they received the Behinat <\/em>Havalim <\/em>coming out through the Tzipornaim <\/em>of the Raglaim<\/em>, which are under the Kelim<\/em> of the Partzuf<\/em>.<\/p>\n\n\n\n

We might ask: He says above that Holam<\/em> and Shuruk <\/em>are the Keter<\/em> and Hochma<\/em>, meaning the Upper and Middle Nekudot<\/em>. However, here he considers them Kamatz <\/em>and Patach<\/em>. It turns out that Keter<\/em>and Hochma <\/em>are also Lower Nekudot<\/em>.<\/p>\n\n\n\n

The thing is that we must distinguish in them the Etzem<\/em> of their emanation, as they first emerged through the Nikvey Eynaim<\/em>, when only two Orot<\/em> came out of there, Zachar <\/em>and Nekeva<\/em>. The Keter<\/em>was the Zachar<\/em>, reaching up to Bina<\/em>, from the viewpoint of Hitlabshut<\/em>, and the Nekeva<\/em> is both Hochma <\/em>and Bina<\/em> together, in the Koma<\/em> of Behina Aleph<\/em>.<\/p>\n\n\n\n

Hence they are considered Holam<\/em> and Shuruk <\/em>here, implying that the Zachar<\/em>, which is Keter<\/em>, has no Hitpashtut <\/em>for Kelim<\/em>, and he is above the Partzuf<\/em> as a Nekuda<\/em> of Tabur<\/em> above Partzuf Nekudim<\/em>, as Behinat <\/em>Holam<\/em>. He is Keter<\/em> to the Otiot<\/em> and does not participate in the Hitpashtut <\/em>of the Partzuf<\/em>. Opposite that the AVI<\/em> are implied in the Shuruk<\/em>, inside the Otiot<\/em>, meaning inside the Partzuf<\/em>, as they are the Behinat <\/em>Nekeva<\/em>, having complete MAN<\/em> from Behinat <\/em>Hamshacha <\/em>too.<\/p>\n\n\n\n

However, the Nekudot<\/em> below the Otiot<\/em> imply the time of Gadlut <\/em>of the Nekudim <\/em>after the AB<\/em> and SAG<\/em>mated and the Koma<\/em> that emerged by their Zivug<\/em> descended and fissured the Parsa<\/em>. It means that the Gevul<\/em> of the Sium Raglin <\/em>de <\/em>SAG<\/em> was canceled, and then the entire Partzuf <\/em>of Nekudim <\/em>that stands under the Parsa<\/em> received from the Raglaim de <\/em>SAG<\/em> above the Parsa<\/em>.<\/p>\n\n\n\n

This means that the Eser <\/em>Sefirot <\/em>de <\/em>Sium<\/em> of the SAG<\/em> that the Parsa<\/em> rides on now acquired Behinot <\/em>Hitpashtut <\/em>and illuminated for the Nekudim<\/em>. Thus, the Nekudim <\/em>are now found to be receiving from the Orot<\/em> below the Partzuf<\/em> in its previous form. These are called the Nekudot<\/em> under the Otiot<\/em>.<\/p>\n\n\n\n

Study that well for that Behinat <\/em>Holam<\/em> above the Otiot<\/em> of Partzuf de <\/em>Nekudim <\/em>during its creation descended from there during the Gadlut <\/em>and clothed in Nekudim<\/em>, meaning inside the Otiot<\/em>. We refer to them as under the Otiot<\/em> only compared to the state of the giver, not with respect to the state of the receiver.<\/p>\n\n\n\n

Thus we have learned that these Keter<\/em> and Hochma <\/em>too received from Sium Raglin <\/em>de <\/em>SAG<\/em> as the ZAT<\/em>. Moreover, they are the prime receivers, and they are the ones that gave them to the ZAT<\/em>.<\/p>\n\n\n\n

In that sense they are called Kamatz Patach<\/em>, for they are under the Otiot<\/em>. Thus, in order to indicate the Behinat <\/em>Keter<\/em> and Hochma <\/em>from their very creation, they are marked with Holam<\/em> and Shuruk<\/em>. Conversely, when indicated with respect to what they received by the Gadlut <\/em>de <\/em>Nekudim<\/em>, they are then called Kamatz Patach<\/em>.<\/p>\n\n\n\n

However, when the Rav writes that Kamatz Patach <\/em>did not break, he refers to what they have from their very creation, not to what they received from Sium Raglin <\/em>de <\/em>SAG<\/em>. This is because these He\u2019arot<\/em>were canceled from both Keter<\/em> and Hochma<\/em>, and they are called Orot <\/em>Achoraim <\/em>or AVI<\/em>.<\/p>\n\n\n\n

We do not mean to say that these are the  Nekudot <\/em>themselves.<\/strong><\/p>\n\n\n\n

It means that these Orot<\/em> and Havalim <\/em>that came out of the Tzipornaim <\/em>of his Raglaim<\/em> are not the Atzmut <\/em>of the Nekudot<\/em>. Rather, they are considered as mere additions, because the Behinat <\/em>Atzmut <\/em>of the Nekudot<\/em> came out of the Ohr <\/em>Eynaim<\/em>.<\/p>\n\n\n\n

32. *In the beginning of my studies with my teacher, he would hide, cover and clothe the matters, as I did not yet know the beginning of things, as I have presented them in the previous gates. Hence, when he began to explain to me the matter of  Atik <\/em>Yomin,<\/em> he explained one study, and we shall write it here.<\/strong><\/p>\n\n\n\n

I could not connect it with what I have written thus far, yet I do wish to write it, and perhaps the reader will be able to connect it with the above, for the matters seem to contradict the above. This is its matter:<\/strong><\/p>\n\n\n\n

It is known that there were ten  Nekudim<\/em> first, where the first three did not break, and the  Kelim<\/em> and the  Orot<\/em> remained, but the seven lower Nekudot<\/em> broke and the  Kelim<\/em> descended to  Beria.<\/em> Consequently, the  Orot<\/em>remained in their place in  Olam Atzilut<\/em> without any clothing.<\/strong><\/p>\n\n\n\n

Know, that the first three  Nekudot,<\/em> both in the  Behinat Orot<\/em> and in the Behinat Kelim,<\/em> are the only ones  Partzuf Atik <\/em>Yomin<\/em> is made of. No other force is involved in them.<\/strong><\/p>\n\n\n\n

However, there are many forces involved in the seven lower  Nekudot<\/em>: there is an upper  Behina<\/em> from  Behinat Atik<\/em> in each of the seven  Nekudot,<\/em>and there is a second  Behina<\/em> of  AA<\/em> in each of the seven  Nekudot<\/em> as well. There is also  Behinat <\/em>AVI,<\/em> and there is the lowest amongst them, that of ZON.<\/em><\/strong><\/p>\n\n\n\n

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

32. The first three  Nekudot<\/em>\u2026 \u2026are the only ones  Partzuf Atik Yomin<\/em> is made of.<\/strong><\/p>\n\n\n\n

Meaning: Partzuf Keter<\/em>, called Atik<\/em>, has Eser <\/em>Sefirot <\/em>called Inner HaVaYaH<\/em>. The tip of the Yod <\/em>is the Keter<\/em> in it, meaning Keter <\/em>de <\/em>Keter<\/em>; the Yod<\/em> in it is Abba<\/em> and Hochma<\/em>; the first Hey<\/em> is Ima<\/em> and Bina<\/em>, and the Vav<\/em> in it is ZA<\/em>. The last Hey<\/em> in it is Malchut<\/em>.<\/p>\n\n\n\n

Complete HaVaYaH <\/em>emerges as Malbush<\/em> out of every single Ot<\/em> in the Inner HaVaYaH <\/em>in Partzuf Keter<\/em>itself. Partzuf <\/em>AB<\/em> comes out of its Yod<\/em>, and Partzuf <\/em>SAG<\/em> comes out of its first Hey<\/em>. AB<\/em> is called Abba<\/em>and the SAG<\/em> is called Ima<\/em>. Partzuf <\/em>ZA<\/em> comes out of the Vav<\/em> in it, clothing it from Tabur<\/em> down, and Partzuf <\/em>Malchut <\/em>comes out of the last Hey<\/em>.<\/p>\n\n\n\n

Know, that so it is in every complete Partzuf<\/em>. Partzuf Keter<\/em> is considered the Pnimi<\/em>, also containing inner AB<\/em>, SAG<\/em>, MA<\/em>, BON<\/em>, called Inner HaVaYaH<\/em>. Besides those, it has Outer AB<\/em>, SAG<\/em>, MA<\/em>, BON<\/em>, which are Malbushim <\/em>to it. The AB<\/em> and SAG<\/em> clothe above Tabur<\/em>, and MA<\/em> and BON<\/em>, being ZON<\/em>, clothe below Tabur<\/em>, as the Rav says (Part 6, item 1).<\/p>\n\n\n\n

Thus, in Partzuf Nekudim <\/em>only Behinat <\/em>Partzuf Keter<\/em> in it came out with the AB<\/em>, SAG<\/em>, MA<\/em>, BON<\/em> in its Pnimiut<\/em>. It did not have time to produce the outer AB<\/em>, SAG<\/em>, MA<\/em>, BON<\/em>, because the seven lower Sefirot <\/em>in it broke, and the Achoraim <\/em>of the GAR<\/em> in it were also canceled.<\/p>\n\n\n\n

However, the Behinat <\/em>Panim<\/em> of its First Three remained. It means that everything that was in these GAR<\/em> from the beginning of their creation is called Panim<\/em>; all of it remained and not a thing of them was canceled.<\/p>\n\n\n\n

It is written, \u201cThe first three  Nekudot<\/em>, both in the  Behinat <\/em>Orot<\/em> and in the  Behinat <\/em>Kelim<\/em>, are the only ones  Partzuf Atik Yomin<\/em> is made of.<\/strong>\u201d It is so because the outer AB<\/em>, SAG<\/em>, MA<\/em>, BON<\/em> have no hold on the GAR <\/em>de <\/em>Partzuf Keter<\/em>.<\/p>\n\n\n\n

This is the meaning of the words, \u201cno other force is involved in them.<\/strong>\u201d This is because even Partzuf <\/em>AB<\/em> begins to emerge from Peh <\/em>de <\/em>Partzuf Keter<\/em> down, which is below Malchut <\/em>of its Rosh<\/em>; much less in the rest of the Partzufim<\/em>.<\/p>\n\n\n\n

There are many forces involved in the seven lower  Nekudot<\/em>.<\/strong><\/p>\n\n\n\n

It refers to those Behinot<\/em> from which the four Partzufim<\/em> outer ASMB<\/em> that clothe it should emerge. It is so because they haven\u2019t emerged from it in Olam <\/em>ha <\/em>Nekudim<\/em>. He will explain henceforth that there is a Behinat <\/em>AA<\/em> that should come out of it.<\/p>\n\n\n\n

33. It turns out that the  Partzufim AA, <\/em>AVI<\/em> and  ZON<\/em> after the  Tikun,<\/em> came out of these  Behinot<\/em> in the seven lower  Nekudot,<\/em> both from the  Behinat Orot,<\/em> and from the  Behinat Kelim.<\/em> Indeed, those  Behinot<\/em> that have the Atik Yomin<\/em> in them rose and mingled with the first three  Nekudot,<\/em> all of which are  Behinat Atik Yomin,<\/em> and  Partzuf Atik<\/em> was made of all these Behinot<\/em> as we\u2019ve explained.<\/strong><\/p>\n\n\n\n

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

33. The  Partzufim AA, AVI<\/em> and  ZON <\/em>after the  Tikun<\/em>, came out of these  Behinot <\/em>in the seven lower  Nekudot<\/em>.<\/strong><\/p>\n\n\n\n

Meaning by the selections in the association of the new MA<\/em> with them. Even Partzuf <\/em>AA<\/em> was made of Behinat <\/em>NHY <\/em>de <\/em>Keter<\/em> that was sorted and corrected through the new MA<\/em> because of the annulment of the Achoraim <\/em>that were there during the breaking of the vessels.<\/p>\n\n\n\n

Know, that these NHY <\/em>de <\/em>Keter<\/em> from which AA <\/em>de <\/em>Atzilut <\/em>was made is considered the seven lower Sefirot <\/em>de <\/em>Keter<\/em>. The rule is that any thing that was in Partzuf Nekudim <\/em>from the beginning of creation, meaning as it came out of the Nikvey Eynaim<\/em>, is considered GAR<\/em>.<\/p>\n\n\n\n

This is because Ohr <\/em>Eynaim <\/em>illuminated only to the GAR <\/em>de <\/em>Nekudim <\/em>in the beginning of its creation. Nevertheless, only Behinat <\/em>Rosh<\/em> without a Guf<\/em> came out of the Ohr <\/em>Eynaim<\/em>, for Behina Aleph <\/em>doesn\u2019t shine to the Guf<\/em>, as the Rav says (Part 3, Chap 1, item 6). Hence, all that the ZAT <\/em>de <\/em>Nekudim <\/em>had was He\u2019arat <\/em>Kelim<\/em> from Behinat <\/em>Histaklut <\/em>Eynaim <\/em>in AHP<\/em>.<\/p>\n\n\n\n

Now you can see that the entire Behinat <\/em>Gadlut <\/em>that reached them as addition to what they had from the beginning of their creation is considered Behinat <\/em>ZAT<\/em> and Kelim <\/em>de <\/em>Achoraim<\/em>. This is because they took them from the Behinat <\/em>Tzipornaim <\/em>of the Raglaim <\/em>de <\/em>SAG<\/em>.<\/p>\n\n\n\n

34. It is known that the  Elyon<\/em> expands in any  Tachton<\/em> to sustain it, but the  Tachton<\/em> does not expand in its  Elyon.<\/em> Hence there is the force of  Atik Yomin<\/em> in the seven lower  Nekudot,<\/em> but no force of  AA, <\/em>AVI<\/em> and  ZON<\/em> is involved in the first three  Nekudot,<\/em> as they are all  Behinat Atik.<\/em><\/strong><\/p>\n\n\n\n

35. *However, the Upper  Maatzil<\/em> wanted to create that  Behinat Melachim<\/em>in that manner to begin with, consisting of  Behinat Kedusha,<\/em> but she is Dinim<\/em> and  Gevurot<\/em> and the  Shmarim<\/em> and the  Klipot<\/em> are mixed in them. He created them like that deliberately so that there would be reward and punishment in the world, to punish the wicked and reward the righteous.<\/strong><\/p>\n\n\n\n

This is not the place to elaborate, but He created them like that deliberately, in order to abolish and exterminate them. Thus the holy Nitzotzot<\/em> would be sorted out from among them, rise up, and the  Klipot<\/em>mixed in them would remain below, as  Sigim<\/em> of gold and  Shmarim<\/em> of wine.<\/strong><\/p>\n\n\n\n

36. Know, that these seven  Melachim<\/em> are ten, but they are like the seven Heichalot,<\/em> which are ten that are called seven. It is so because the top Heichal<\/em> contains the first three  Heichalot,<\/em> and the bottom  Heichal<\/em> contains the last two  Heichalot.<\/em><\/strong><\/p>\n\n\n\n

It is exactly the same in these seven  Melachim,<\/em> for they are ten, but are called only seven. Since these  Melachim<\/em> are  Behinot Dinim<\/em> and  Gevurot,<\/em>you find that they are all in the form of  Nekeva,<\/em> as the  Nekeva<\/em> is all  Din.<\/em><\/strong><\/p>\n\n\n\n

37. *He wrote, \u201cCome and see the very beginning of faith etc.\u201d \u201ctrampled over the black  Nitzotz<\/em>,\u201d which is the  Shoresh<\/em> of the  Din,<\/em> \u201cconcealed in the intestine of  Ima<\/em>,\u201d as mentioned in the Zohar (Idra Zuta), \u201cand threw Nitzotzin<\/em> in 320 directions.\u201d<\/strong><\/p>\n\n\n\n

Since these  Melachim<\/em> are  Dinim<\/em> and strong  Gevurot,<\/em> they are called Nitzotzin<\/em> of  Esh<\/em> that came out of the  Butzina <\/em>de <\/em>Kardinuta<\/em> (Candle of Darkness). They numbered 320  Nitzotzin,<\/em> each  Nitzotz<\/em> separated from the other, and they each turned their own way. They were thrown until they went below  Olam Atzilut,<\/em> and being there, they sorted out the offal from within the thought.<\/strong><\/p>\n\n\n\n

It turns out that since they are hard  Dinim<\/em> the offal of the  Klipa<\/em> was mixed with them, and when they were thrown down, they were sorted and corrected. The good and the holy among them returned to be corrected by the eighth  Melech,<\/em> called  Hadar,<\/em> rose up, and the offal in them became the Behinot Klipot<\/em> and they remained below.<\/strong><\/p>\n\n\n\n

38. *Indeed these ten  Nekudot<\/em> were one atop the other. The measure of their  Koma<\/em> was as the current measure and  Koma<\/em> of  Atzilut,<\/em> this is because the place where those  Nekudot<\/em> reached, until that place it is now Olam Atzilut,<\/em> and from there down,  Olam Beria.<\/em><\/strong><\/p>\n\n\n\n

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

38. Ten  Nekudot <\/em>were one on top of the other.<\/strong><\/p>\n\n\n\n

He is uneasy with interpreting the ten Nekudot<\/em> he mentions here. Though only the seven lower Nekudot<\/em> were one above the other, only the first three among them were in Tikun <\/em>Kavim<\/em>, as it is known in all the places.<\/p>\n\n\n\n

The reason the seven lower Nekudot<\/em> were in one Kav<\/em> one below the other is that the matter of the Tikun <\/em>Kavim<\/em> came out by the ascent of NHY<\/em> to HGT<\/em>, where Behina Bet <\/em>and Behina Dalet <\/em>were mixed together (Ohr Pnimi <\/em>item 1). This is because then Malchut <\/em>was incorporated in every single Sefira<\/em>through Hochma<\/em>. Consequently, a Kav<\/em> of Hesed<\/em> and a Kav<\/em> of Din<\/em> were created in every single Sefira<\/em>. Thus, through the Zivug<\/em> that raises Ohr Hozer <\/em>they were united with each other as Rachamim<\/em>.<\/p>\n\n\n\n

The beginning of this Tikun<\/em> was made in Partzuf Nekudim <\/em>that came out of Nikvey Eynaim de <\/em>SAG<\/em>, though this Ohr<\/em> reached only GAR<\/em> of Nekudim<\/em>, and not the lower seven. Hence, the seven lower Kelim<\/em> remained without Tikun <\/em>Kavim<\/em>.<\/p>\n\n\n\n

You should know here that the Kelim<\/em> of every Partzuf <\/em>were made of the same Kelim<\/em> in the Partzuf<\/em>above it after the Histalkut <\/em>of their Orot<\/em> from within them. Now you can see that the Kli<\/em> of the Eser <\/em>Sefirot <\/em>de <\/em>Nekudim <\/em>was made of the lower nine Sefirot <\/em>de <\/em>SAG<\/em>, which extended below Tabur<\/em>, and the Ohr<\/em> departed from them during Tzimtzum <\/em>NHY <\/em>de <\/em>AK<\/em>.<\/p>\n\n\n\n

Hence, since there was still no Tikun <\/em>Kavim<\/em> in SAG<\/em>, the seven lower Kelim<\/em> came out in one Kav<\/em>. However, the GAR<\/em> that received from the Zivug<\/em> in Nikvey Eynaim <\/em>came out in Tikun <\/em>Kavim<\/em>. Even though the seven lower Kelim<\/em> took from the Histaklut <\/em>Eynaim <\/em>in AHP<\/em> as well, this minute He\u2019arah<\/em> is insufficient for them for Tikun <\/em>Kavim<\/em>.<\/p>\n\n\n\n

The measure of their  Koma<\/em> was as the current measure and  Koma<\/em> of  Atzilut<\/em>.<\/strong><\/p>\n\n\n\n

The new point of Tzimtzum <\/em>in the Olamot<\/em> was made of the association of Behina Dalet <\/em>and Behina Bet <\/em>and mixing them together, in the place of Behina Bet <\/em>of the Eser <\/em>Sefirot <\/em>de <\/em>Sium<\/em>. The first Partzuf <\/em>to come out in the new measure of Sium<\/em> is Partzuf Nekudim<\/em>, and all other Partzufim<\/em> of Atzilut <\/em>follow it.<\/p>\n\n\n\n

That place from the old point of Tzimtzum<\/em>, being Olam ha Zeh<\/em>, and the new point of Tzimtzum<\/em>, is called the place of the three Olamot<\/em>, BYA<\/em>. Since they stand in that place after the new point of Tzimtzum <\/em>that\u2019s been innovated, these three Olamot<\/em> are called the three Olamot<\/em> of separation. That is why it is said that the Koma<\/em> of Nekudim <\/em>and the Koma<\/em> of Olam <\/em>Atzilut <\/em>have the same length, and from there down, Olam <\/em>ha <\/em>Beria<\/em>.<\/p>\n\n\n\n

39. However, the  Ohr<\/em> of these ten  Nekudim<\/em> was great indeed. Also, the Ohr Elyon<\/em> was added to them, and they did not have the strength to receive. It is then that these  Kelim<\/em> died, meaning went below, to the place that is now  Beria,<\/em> and this descent was their death.<\/strong><\/p>\n\n\n\n

Indeed, this is only in the seven lower  Nekudot,<\/em> because the  GAR<\/em> had power in their  Kelim<\/em> to receive their  Ohr,<\/em> and they did not die. However, the seven  Kelim<\/em> of the lower seven are the ones that died and descended to the place that is now  Beria,<\/em> and this is their death.<\/strong><\/p>\n\n\n\n

Indeed, the time of their death was when they emerged as  Nekudim.<\/em> It is so because when they came out of  Akudim,<\/em> where they were mixed in the Keter<\/em> together, from which they came out and divided into  Yod Nekudim.<\/em>Then they came out and died instantaneously, as it is written in the Zohar, \u201cThe craftsman crushes the iron and  Nitzotzin<\/em> come out, and quench instantaneously.\u201d<\/strong><\/p>\n\n\n\n

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

39. Also, the  Ohr Elyon<\/em> was added to it.<\/strong><\/p>\n\n\n\n

Besides what they had in the beginning of their creation, from Zivug <\/em>Nikvey Eynaim<\/em>, another Partzuf <\/em>came to them, complete in Gadlut<\/em>, by the Zivug <\/em>de <\/em>AB <\/em>SAG<\/em>, where the first Ohr<\/em> is called the \u201cessence\u201d of their emanation.<\/p>\n\n\n\n

And they didn\u2019t have the strength to receive.<\/strong><\/p>\n\n\n\n

The Kelim<\/em> were too small to contain the great Ohr<\/em> that came as an addition because that Ohr<\/em> was in Behinat <\/em>GAR<\/em>, and their Kelim<\/em> began from Bina<\/em> down (Ohr Pnimi <\/em>item 26). Hence, they did not exist until the new MA<\/em> came and connected them with it; then the Kelim<\/em> grew and existed.<\/p>\n\n\n\n

GAR <\/em>had power in their  Kelim <\/em>to receive their  Ohr<\/em>.<\/strong><\/p>\n\n\n\n

Meaning precisely their own Ohr<\/em>, which they had in the beginning of their creation, meaning the first Ohr<\/em>. However, the second Ohr<\/em>, called \u201cadditions\u201d did not exist in GAR<\/em> too, meaning the annulment of Achoraim <\/em>de <\/em>AVI<\/em> and the blemish of NHY <\/em>de <\/em>Keter<\/em> that the Rav introduces.<\/p>\n\n\n\n

When they came out of  Akudim<\/em>\u2026 \u2026and divided into  Yod Nekudim<\/em>. Then they came out and died instantaneously.<\/strong><\/p>\n\n\n\n

In the beginning, all the Orot<\/em> came and mingled in Kli <\/em>de <\/em>Keter <\/em>de <\/em>Nekudim<\/em>. This is still considered Akudim<\/em>, meaning Behinat <\/em>Partzuf SAG<\/em>, because it has Behina Bet <\/em>de <\/em>Hitlabshut <\/em>(Ohr Pnimi <\/em>item 23). There are the Atzmut Ohr <\/em>Awzen<\/em> in it, though afterwards, by the He\u2019arat <\/em>Yesod <\/em>de <\/em>AK<\/em>, NHY<\/em> of this Keter<\/em> expanded into AVI<\/em>, and AVI<\/em> returned to be Panim <\/em>be <\/em>Panim<\/em> (face to face).<\/p>\n\n\n\n

They mated on the MAN<\/em> of the lower Hey<\/em> as a Nekuda<\/em> that Abba<\/em> took and the great Zivug<\/em> was made as Histaklut <\/em>Eynaim de <\/em>AVI<\/em> in each other. This great Ohr<\/em> expanded from above downward to the Kelim <\/em>de <\/em>Nekudim<\/em>, meaning to divide into ten Nekudim<\/em>. Because each and every Kli<\/em> consisted of Yod<\/em>, as it is known regarding the 320 Nitzotzin<\/em>, they instantly broke and died.<\/p>\n\n\n\n

It is written, \u201cThe craftsman crushes the iron and  Nitzotzin <\/em>come out, and quench instantaneously.<\/strong>\u201d They are 320 sparks, because each Melech<\/em> consists of four Behinot <\/em>HB <\/em>TM<\/em>. Each Behina<\/em> contained ten Nekudot<\/em>, thus forty sparks for every Melech<\/em>. Since they are eight Melachim<\/em>, thus eight times forty is 320, and this is the meaning of the 320 Nitzotzin <\/em>mentioned in all the places.<\/p>\n\n\n\n

40. *In the beginning the ten were simple  Atzmut,<\/em> consisting of  Yod,<\/em>indiscernible in them. The  GAR,<\/em> which were  Rachamim,<\/em> could receive the Ohr Ein Sof,<\/em> and when it reached the seven  Nekudot,<\/em> they would be canceled.<\/strong><\/p>\n\n\n\n

Also, these are the  Melachim<\/em> that died. Since they are  Din,<\/em> while the  Ohr<\/em>that comes is  Rachamim,<\/em> they could not receive it, and since they did not receive the sustenance, they died. Hence it was necessary to correct where  Kelim<\/em> would be made for the  Keter.<\/em> Thus the  Ohr<\/em> that comes and passes through the  Masach<\/em> was corrected and even these  Yod<\/em> became apparent in it.<\/strong><\/p>\n\n\n\n

These  Melachim<\/em> are below  Malchut de Atzilut,<\/em> and only  Hadar<\/em> was left of them, since they were  Dechar<\/em> and  Nukva,<\/em> and they are  Tifferet<\/em> and Malchut.<\/em><\/strong><\/p>\n\n\n\n

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

40. The ten were simple  Atzmut<\/em>, consisting of  Yod<\/em>, indiscernible in them.<\/strong><\/p>\n\n\n\n

It means that they are GAR <\/em>de <\/em>Nekudim<\/em>, even though Tikun <\/em>Kavim<\/em> and Behinat <\/em>Yod <\/em>Kavim <\/em>were already in them. This means that Malchut <\/em>incorporated in each and every Sefira<\/em> and the ten Kelim<\/em>became Orot<\/em>.<\/p>\n\n\n\n

However, since they are Behinat <\/em>Rosh<\/em>, and the Masach <\/em>operates in them from below upward, all the Orot<\/em> are therefore still considered to be contained in Kli <\/em>de <\/em>Keter<\/em>, as in Akudim<\/em>. Also, the matter of the Yod <\/em>Kelim<\/em> is indiscernible in them, because the Behinat <\/em>Aviut<\/em> is unapparent from below upward, meaning before the Ohr<\/em> clothes in the Kelim<\/em>.<\/p>\n\n\n\n

The  GAR<\/em>, which were  Rachamim<\/em>, could receive the  Ohr Ein Sof<\/em>.<\/strong><\/p>\n\n\n\n

As it says in the previous item, the Behinat <\/em>Aviut<\/em>, which is Midat <\/em>ha <\/em>Din<\/em> from the Hitkalelut <\/em>Malchut <\/em>in each and every Sefira<\/em>, is not apparent in the GAR<\/em> just yet. This is because there is no actual Behinat <\/em>Hitlabshut <\/em>in them, but only in potential, hence they are Rachamim<\/em>.<\/p>\n\n\n\n

Since they are  Din<\/em>, while the  Ohr <\/em>that comes is  Rachamim<\/em>, they could not receive it.<\/strong><\/p>\n\n\n\n

It\u2019s been written above that the Kelim<\/em> were small, because the great Kelim<\/em> in the Gufim<\/em> of the three previous Partzufim<\/em> of AK<\/em>, being Kli <\/em>de <\/em>Keter<\/em> and Kli <\/em>de <\/em>Hochma<\/em>, were absent here in the Guf<\/em> of Nekudim<\/em>. This is because they began from Sefirat <\/em>Daat<\/em> down, being Kli <\/em>de <\/em>Bina<\/em> (see Ohr Pnimi <\/em>item 26).<\/p>\n\n\n\n

The Ohr<\/em> that came to them was Rachamim<\/em>, meaning Orot<\/em> of GAR<\/em>, called Ohr<\/em> of Rachamim<\/em>, they need to clothe in the Zach <\/em>Kelim<\/em> of Keter<\/em> and Hochma<\/em>. This is the reason they could not receive it.<\/p>\n\n\n\n

Kelim <\/em>would be made for the  Keter<\/em>. Thus the  Ohr <\/em>that comes and passes through the Masach<\/em>.<\/strong><\/p>\n\n\n\n

He refers to the Masach de <\/em>Yesod <\/em>de <\/em>Atik<\/em> that was corrected in Atzilut<\/em>, by which the Ohr<\/em> was corrected, as written above.<\/p>\n\n\n\n

These  Yod <\/em>became apparent in it.<\/strong><\/p>\n\n\n\n

It is so because they were corrected in Tikun <\/em>Kavim<\/em> and Yod <\/em>Kelim<\/em> in the ZAT<\/em> too through the Ibur<\/em>and Yenika<\/em>, and then the Atzmut <\/em>clothed in the Kelim<\/em>.<\/p>\n\n\n\n

Below  Malchut de Atzilut<\/em>.<\/strong><\/p>\n\n\n\n

Meaning they expanded below Parsa <\/em>de <\/em>Atzilut <\/em>and came out of the Gevul<\/em> of the new point of Tzimtzum <\/em>that was in Nekudim<\/em>, and this was their death.<\/p>\n\n\n\n

Since they were  Dechar <\/em>and  Nukva<\/em>.<\/strong><\/p>\n\n\n\n

Meaning his Nukva<\/em> was corrected, as she should have been; therefore he remained. This is the meaning of the name New MA<\/em>, which will be explained in its place.<\/p>\n\n\n\n

41. *Each of these ten  Sefirot<\/em> certainly consisted of all the ten  Sefirot,<\/em> but that was by way of admixture. [Let us make an allegory such as this: it is as if water and wine, oil, honey and milk were all mixed together in the same pot.]<\/strong><\/p>\n\n\n\n

The lower seven were in  Behinat Dinim<\/em> because it is impossible for the world to exist and be conducted except through the  Dinim<\/em> and the  Klipot,<\/em>as it is written in the  Mishna,<\/em> to punish the wicked and reward the righteous, etc.<\/strong><\/p>\n\n\n\n

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

41. Consisted of all the  Eser Sefirot<\/em>, but that was by way of admixture.<\/strong><\/p>\n\n\n\n

This means that the Tikun<\/em> of the ten Kelim<\/em> was made by Tzimtzum <\/em>NHY<\/em>. It means that Behina Dalet <\/em>incorporated in each and every Sefira<\/em> because of her connection with Behina <\/em>Bet<\/em>, and the Masach <\/em>and Zivug<\/em> were corrected in each and every Sefira<\/em> through Hochma <\/em>and through the Nikvey Eynaim<\/em>.<\/p>\n\n\n\n

However, that Tikun<\/em> was only on the GAR <\/em>de <\/em>Nekudim<\/em>. The connection of Behina Bet <\/em>with Behina Dalet <\/em>dominated in the ZAT <\/em>de <\/em>Nekudim<\/em>, as these Kelim<\/em> are Behinat <\/em>Kelim<\/em> of the lower nine Sefirot <\/em>de <\/em>SAG<\/em>. That connection was primarily in them, and there the Behina Bet <\/em>became AB<\/em>, by the force of their He\u2019arah<\/em> in the inner ZON <\/em>de <\/em>AK<\/em> (see Ohr Pnimi <\/em>item 1).<\/p>\n\n\n\n

Hence the ZAT<\/em> received that doubled Behinat <\/em>Aviut<\/em> first, but it was in them without Tikun<\/em>. Instead, they were mixed together in one another like the mixture of moist with moist that the Rav brings. It means that the Behinot <\/em>Dinim<\/em> themselves and Behinot <\/em>Rachamim <\/em>themselves were not apparent, but everything was mixed together beyond recognition. Also, from this mixture formed the Behinot <\/em>Klipot<\/em>, as Sigim<\/em> of gold and Shmarim<\/em> of wine, and they too mixed with those Kelim<\/em> beyond recognition.<\/p>\n\n\n\n

You must perceive in this matter that although the Behinat <\/em>Aviut<\/em> in the Kelim<\/em> is their entire magnitude and merit, the height of their Koma<\/em> is measured by it. Indeed, this is provided they have a Tikun<\/em> of the Masach <\/em>equivalent to that measure of Aviut<\/em>.<\/p>\n\n\n\n

However, if they do not have that Tikun<\/em> of the Masach <\/em>that should be with respect to that Aviut<\/em>, the Aviut<\/em> turns into hard and bitter Dinim<\/em>, since Shinui Tzura <\/em>is separation in the spiritual. For that reason they cannot suck their sustenance off the Ohr Elyon<\/em>, for then the Aviut<\/em> turns into Behinot <\/em>Dinim<\/em> and Klipot<\/em>, meaning to incorrigible nocuous, until they receive their complete Tikun<\/em>.<\/p>\n\n\n\n

It is impossible for the world to exist and be conducted except through the  Dinim<\/em> and the Klipot<\/em>.<\/strong><\/p>\n\n\n\n

Since the world is conducted according to the thought of creation, which is to delight His creatures, meaning give a good reward to the righteous. Such a leadership cannot exist except by the work in the form of \u201cGod hath made even the one as well as the other,\u201d hence, the place was prepared for the existence of the Dinim<\/em> and Klipot<\/em>.<\/p>\n\n\n\n

42. However, the  Din<\/em> was below in the lower seven, but everything was mixed together. Because of that there wasn\u2019t any correction in the  Yod Sefirot<\/em> at all. Hence, when  Ohr Ein Sof<\/em> descended and fissured in them from above downward the  Ohr<\/em> descended from  Keter<\/em> to  Hochma<\/em> and from Hochma<\/em> to  Bina<\/em>, which is the third  Sefira.<\/em><\/strong><\/p>\n\n\n\n

However, when that  Ohr Elyon<\/em> expanded, being complete  Rachamim<\/em> and complete  Hesed,<\/em> and when it reached the lower seven, being  Dinim,<\/em> and Dinim<\/em> are awakened by them, they could not receive it. This is because they are opposites, one is  Hesed<\/em> and one is  Din,<\/em> and they were canceled by the  Ohr Elyon<\/em> and died, as it says, \u201cAnd Bela died, And Husham died\u201d etc.<\/strong><\/p>\n\n\n\n

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

42.  Ohr Ein Sof<\/em> descended and fissured in them from above downward.<\/strong><\/p>\n\n\n\n

This refers to the new Ohr<\/em> that came down and fissured the Parsa<\/em> and the Ohr<\/em> for Nekudim<\/em>, as the Rav says. Also, fissuring means the annulment of the Gevul<\/em>.<\/p>\n\n\n\n

43. Then these seven lower  Melachim<\/em> descended below in  Olam <\/em>Beria,<\/em>completely under the place of  Malchut de Atzilut.<\/em> Their place under  Sefirat Bina<\/em> remained vacant, and in that space between  Sefirat Bina<\/em> and these seven  Melachim<\/em> another seven  Sefirot<\/em> emerged, mingled together in the image of  Adam,<\/em> consisting of  Zachar<\/em> and  Nekeva.<\/em><\/strong><\/p>\n\n\n\n

This is  ZON,<\/em> called the eighth  Melech,<\/em> whose name is  Hadar,<\/em> and the name of his wife, Mehetabel. This is because  Hadar<\/em> is  ZA<\/em> and Mehetabel is Nukva.<\/em><\/strong><\/p>\n\n\n\n

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

43. Completely under the place of  Malchut de Atzilut<\/em>.<\/strong><\/p>\n\n\n\n

Under the place of the new Tzimtzum <\/em>where Behinat <\/em>Atzilut <\/em>ends and the place of the Separated Olamot<\/em> begins.<\/p>\n\n\n\n

Their place under  Sefirat Bina<\/em> remained vacant.<\/strong><\/p>\n\n\n\n

This is so because the GAR<\/em>, which are KHB<\/em>, remained, and only the Melachim <\/em>from Bina<\/em> down broke and left a vacant space. After the Tikun<\/em>, that will be the place where Olam <\/em>Atzilut <\/em>will stand.<\/p>\n\n\n\n

44. *Thus, when you count the Name from  AB<\/em>, each  Behinat AB<\/em> will be Yod<\/em> from  HaVaYaH<\/em>, and  SAG<\/em>, the first  Hey<\/em> of  HaVaYaH<\/em>,  MA<\/em> is the  Ot Vav<\/em>, and  BON<\/em> is the last  Ot Hey<\/em>. When we count the Name only from  Behinat SAG<\/em>, the  Taamim<\/em> of  SAG<\/em> will be the  Ot Yod<\/em>, the  Nekudot<\/em>, the first  Ot Hey,<\/em>the  Tagin Ot Vav<\/em>, and the  Otiot<\/em> the last  Hey.<\/em><\/strong><\/p>\n\n\n\n

When we divide the  Taamim<\/em> too, the  Ot Yod<\/em> will be in the  Awzen<\/em>, the first Ot Hey<\/em> in the  Hotem<\/em>,  Ot Vav<\/em> in the  Peh<\/em>, and the last  Ot Hey<\/em> in the  Eynaim<\/em>. This is because the  Ayin<\/em> has  Behinat<\/em> last  Hey<\/em> and first  Hey.<\/em><\/strong><\/p>\n\n\n\n

44. When you count the Name from AB\u2026 \u2026When we count the Name only from Behinat SAG.<\/h5>\n\n\n\n

You must know that the Taamim<\/em>, Nekudot<\/em>, Tagin<\/em>, Otiot<\/em> relate to the four-letter Name differently than the Eser <\/em>Sefirot <\/em>or the five Partzufim<\/em> in the four-letter Name. It is so because in the Eser <\/em>Sefirot <\/em>the tip of the Yod <\/em>is regarded as the Keter<\/em>, the Yod<\/em>, Hochma<\/em> and the Hey<\/em>, Bina<\/em>. The Vav<\/em> is considered ZA<\/em>and the last Hey<\/em> is ascribed to Malchut<\/em>.<\/p>\n\n\n\n

However, in the TNTO<\/em>, the Yod<\/em> is considered Taamim<\/em> and Keter<\/em>, the first Hey <\/em>Nekudot<\/em> and Hochma<\/em>, the Vav <\/em>Tagin<\/em> and Bina<\/em>, and the lower Hey <\/em>Otiot<\/em> and ZON<\/em>.<\/p>\n\n\n\n

The reason for it is that the four degrees of TNTO<\/em> are but four denominations appearing in the order of the Histalkut <\/em>of the Orot<\/em> of the Partzufim<\/em> prior to the Tikun<\/em>. As the Rav writes above (item 9), the first Hitpashtut <\/em>of Malchut <\/em>de <\/em>Rosh<\/em> to the Guf<\/em> is called Taamim<\/em>, since it is Ohr Yashar<\/em>, Rachamim<\/em>.<\/p>\n\n\n\n

That Kli<\/em> is called Keter<\/em> because the beginning of the coming of the Orot<\/em> to the Guf<\/em> is always in Kli <\/em>de <\/em>Keter<\/em>. It is called Yod<\/em> of HaVaYaH <\/em>since it is the beginning of the Hitlabshut <\/em>of the Guf<\/em> and the Kelim<\/em>, and it is therefore ascribed to the Yod<\/em>, being the beginning of the HaVaYaH<\/em>.<\/p>\n\n\n\n

When the Masach <\/em>in Kli <\/em>de <\/em>Keter<\/em> purifies and the Koma<\/em> gradually diminishes on the four Behinot<\/em> until it disappears entirely from the Maatzil<\/em>, all these Komot<\/em> are named Nekudot<\/em>. This is so because they are created during the Histalkut <\/em>of the Orot<\/em> to the Maatzil<\/em>, and they are therefore considered Ohr Hozer <\/em>and Din<\/em>.<\/p>\n\n\n\n

Also, they are called Hochma <\/em>because the Upper Sefira<\/em> among them is Hochma<\/em> and the three Komot <\/em>Bina<\/em>, ZA<\/em> and Malchut <\/em>are incorporated in the Upper One. They are also called the first Hey<\/em> of HaVaYaH <\/em>since they are Behinat <\/em>Din<\/em> and Behinat <\/em>Din<\/em> is always considered Nukva<\/em>, which is Hey <\/em>de <\/em>HaVaYaH<\/em>.<\/p>\n\n\n\n

In the Reshimot <\/em>remaining after the Histalkut Ohr<\/em>, the Taamim<\/em> are called Tagin<\/em>, since they overlie the Kelim<\/em> during the Histalkut <\/em>of their Orot<\/em> like Tagin<\/em> over the Otiot<\/em>. They are called Bina<\/em> because they come from Behinat <\/em>Ohr Yashar <\/em>and Rachamim <\/em>and are Behinat <\/em>GAR<\/em>.<\/p>\n\n\n\n

However, since they are in Behinat <\/em>Histalkut<\/em>, they are considered Bina<\/em>, which is Behinat <\/em>Nukva <\/em>de <\/em>GAR<\/em>.<\/p>\n\n\n\n

After their Histalkut <\/em>from the Ohr <\/em>Nekudot<\/em>, the Reshimot <\/em>are called Otiot<\/em>, meaning Behinat <\/em>Kelim<\/em>. This is because they come from Ohr Hozer <\/em>and Din<\/em>, and also because they are from Behinat <\/em>Histalkut<\/em>. For that reason they are also called Kelim<\/em>. They are also considered Behinat <\/em>ZON<\/em> since the Ohr<\/em> of ZON<\/em>, which are VAK<\/em>, is Behinat <\/em>Ohr <\/em>Kelim<\/em>.<\/p>\n\n\n\n

You find that both the Reshimot de <\/em>Taamim<\/em>, called Tagin<\/em> and Bina<\/em>, and the Reshimot de <\/em>Nekudot<\/em>, called Otiot<\/em>, are Behinat <\/em>Histalkut <\/em>and Achoraim<\/em>. However, since the Reshimo <\/em>de <\/em>Taamim<\/em> is Behinat <\/em>GAR<\/em>, it is therefore called Bina<\/em>. It is also Behinat <\/em>Vav <\/em>de <\/em>HaVaYaH<\/em>, meaning Vav<\/em> in the Rosh<\/em>. Conversely, since Reshimo <\/em>de <\/em>Nekudot<\/em> are Behinot <\/em>VAK<\/em>, they are called ZON<\/em> and Otiot<\/em> and are Behinat<\/em> last Hey <\/em>de <\/em>HaVaYaH<\/em>.<\/p>\n\n\n\n

Here the Rav means to show the state and the degree of the position of Partzuf Nekudim <\/em>between the Partzufim<\/em> of AK<\/em> as well as the order of its concatenation from them and its connection with them. Hence, he first arranged for us the five Partzufim<\/em> according to the four-letter Name, and says that AB<\/em>which is Partzuf <\/em>Hochma <\/em>de <\/em>AK<\/em>, is Partzuf Yod <\/em>de <\/em>HaVaYaH<\/em>, and the SAG<\/em>, which is Partzuf <\/em>Bina <\/em>de <\/em>AK<\/em>, is Hey <\/em>de <\/em>HaVaYaH<\/em>.<\/p>\n\n\n\n

After we know that the SAG<\/em> is Behinat <\/em>Hey <\/em>de <\/em>HaVaYaH<\/em>, he elaborates on the SAG<\/em> itself, regarding its TNTO<\/em>, whose order is different than the order of the five Partzufim<\/em>, though they are closely related, as we\u2019 ve<\/em> explained above.<\/p>\n\n\n\n

When we divide the  Taamim <\/em>too.<\/strong><\/p>\n\n\n\n

This division is done after the ascent of the Orot<\/em> from NHY <\/em>de <\/em>AK<\/em> to MAN<\/em> to the Taamim <\/em>de <\/em>SAG<\/em> and to Behinat <\/em>Nikvey Eynaim de <\/em>Rosh<\/em> of the Taamim<\/em> (see item 14). This caused the division of the Eser <\/em>Sefirot <\/em>de <\/em>Rosh <\/em>SAG<\/em> to two Behinot<\/em> on the Nikvey Eynaim <\/em>because of the Masach <\/em>and the place of the Zivug<\/em> that rose there.<\/p>\n\n\n\n

Hence, from Nikvey Eynaim <\/em>up it became a Rosh<\/em>, and from Nikvey Eynaim <\/em>down it became the Guf<\/em>. The Awzen<\/em>, Hotem<\/em> and Peh<\/em> there, are found to have departed from the degree of Rosh<\/em> into the degree of Guf<\/em>.<\/p>\n\n\n\n

Ot Yod will be in the  Awzen<\/em>, the first  Ot Hey<\/em> in the  Hotem<\/em>,  Ot Vav<\/em> in the  Peh<\/em>, and the last Ot Hey<\/em> in the  Eynaim<\/em>. <\/strong><\/p>\n\n\n\n

As has been explained above, all this was caused by the ascent of Orot <\/em>NHY <\/em>de <\/em>AK<\/em> to the Nikvey Eynaim<\/em>. It is so because then the Nekudot <\/em>de <\/em>SAG<\/em>, being the four Komot <\/em>Hochma<\/em>, Bina<\/em>, ZA<\/em> and Malchut <\/em>emerging out of SAG<\/em> after the Hizdakchut <\/em>of the Masach <\/em>of Keter <\/em>de <\/em>Guf <\/em>de <\/em>SAG<\/em>, called Taamim<\/em>, expanded below Tabur <\/em>de<\/em> Inner AK<\/em>, where they illuminated to the Inner ZON <\/em>there.<\/p>\n\n\n\n

Two kinds of Orot<\/em> are found there, Nekudot <\/em>de <\/em>SAG<\/em>, and the Inner ZON<\/em>, mixed with each other. Behinat <\/em>SAG<\/em> is Behina <\/em>Bet<\/em> and the first Hey <\/em>de <\/em>HaVaYaH<\/em>, and Behinat<\/em> Inner ZON<\/em> are Behina Dalet <\/em>and the lower Hey <\/em>de <\/em>HaVaYaH<\/em> (see Ohr Pnimi <\/em>item 6). There it explains the reason for the ascent of the two Heys<\/em> to MAN<\/em> to Nikvey Eynaim<\/em> and the matter of their division into two degrees.<\/p>\n\n\n\n

It is written that the last Hey<\/em> rose to Nikvey Eynaim<\/em>, meaning through the association with the first Hey<\/em>. In other words, the AHP<\/em> went outside the Rosh<\/em>, as these AHP<\/em> are Yod <\/em>Hey <\/em>Vav<\/em>, considered Behinat <\/em>Rosh <\/em>Tachton <\/em>containing Eser<\/em> complete Sefirot<\/em>, except the last Hey<\/em>, which is absent there because she remained in the Nikvey Eynaim<\/em>.<\/p>\n\n\n\n

It is written, YHV (Yod Hey Vav<\/em>) in the AHP<\/em> and the last Hey<\/em> in the Eynaim<\/em>. It is so because now the Rosh<\/em> of the Taamim<\/em> has been divided into two Roshim<\/em>. The last Hey<\/em> remained in the first Rosh<\/em>, which is Galgalta ve <\/em>Eynaim<\/em>, and the second Rosh<\/em> contains not more than YHV<\/em>. The YH<\/em> are KHB<\/em>, Vav<\/em> is HGT <\/em>NHY<\/em>, and Malchut<\/em>, which is the lower Hey<\/em>, is absent in the second Rosh<\/em>.<\/p>\n\n\n\n

In order to understand these above-mentioned two Roshim<\/em>, we have to study them from Partzuf Nekudim <\/em>that emerged through that Zivug <\/em>de <\/em>Nikvey Eynaim<\/em>. This is because in this place, where the Zivug<\/em> was formed, which is the Rosh <\/em>de <\/em>SAG<\/em>, it did not change by the division made on Nikvey Eynaim<\/em> (see Ohr Pnimi <\/em>item 2).<\/p>\n\n\n\n

Instead, only that Koma<\/em>, which came out of this Zivug <\/em>de <\/em>Nikvey Eynaim<\/em>, accepted all those changes branching from the ascent of the lower Hey<\/em> to Nikvey Eynaim<\/em>. This Koma<\/em> that emerged from there is called Olam <\/em>ha <\/em>Nekudim<\/em>.<\/p>\n\n\n\n

You should know that three Roshim<\/em> must be discerned in that Olam <\/em>de <\/em>Nekudim<\/em>, and three Roshim<\/em>are merely Eser <\/em>Sefirot <\/em>of a single Rosh<\/em>, relating to what they were prior to the ascent of MAN<\/em> to the Nikvey Eynaim<\/em>. You should remember the order of the ascents of the Orot<\/em> to the second Zivug<\/em> in the Rosh <\/em>de <\/em>Elyon<\/em>, from which the Tachton <\/em>was born.<\/p>\n\n\n\n

They are considered Zachar <\/em>and Nekeva<\/em> since they first make two Zivugim<\/em> in the Rosh<\/em> of the Elyon<\/em>, they mingle in one another, and from there descend and expand to their own place in their related Guf <\/em>de <\/em>Elyon<\/em>. There they expand once more to Rosh<\/em> and Guf<\/em> (see Part 3, Chap 4, item 50, and Part 6, Ohr Pnimi <\/em>item 6).<\/p>\n\n\n\n

It turns out that after the Reshimot <\/em>of Nekudim de <\/em>SAG<\/em> rose along with the lower Hey<\/em> to Nikvey Eynaim de <\/em>Rosh <\/em>SAG<\/em>, and were mingled there in the two Zivugim<\/em>, they returned to their place, the Tabur <\/em>de <\/em>AK<\/em>. There they expanded in Rosh<\/em> and Guf<\/em> as the image of the Zivugim<\/em> they made in the Rosh<\/em>, meaning in the place of Nikvey Eynaim<\/em>.<\/p>\n\n\n\n

It\u2019s already been explained that the Masach de <\/em>Nikvey Eynaim <\/em>stands at the Tabur <\/em>(see Ohr Pnimi <\/em>item 9), meaning in the place of the Parsa<\/em> that\u2019s been erected there. Thus, it turns out that the Rosh<\/em>of this Partzuf <\/em>came out from the Tabur<\/em> up to the Chazeh <\/em>de <\/em>SAG<\/em>, having only the two Sefirot <\/em>Galgalta<\/em> and Eynaim<\/em>, and the lower Hey<\/em> is in these Nikvey Eynaim<\/em>.<\/p>\n\n\n\n

This is the first Rosh<\/em> in Partzuf Nekudim<\/em>, considered to have the value of RADLA <\/em>de <\/em>Atzilut<\/em>, as it doesn\u2019t join Partzuf Nekudim <\/em>at all, but is Behinat <\/em>Shoresh Elyon<\/em> to the Partzuf <\/em>of Nikvey Eynaim<\/em> (see Ohr Pnimi <\/em>item 20).<\/p>\n\n\n\n

The three Sefirot <\/em>de <\/em>Rosh<\/em>: Awzen<\/em>, Hotem<\/em>, Peh<\/em>, which came out of the degree of the first Rosh<\/em>, consist of two Roshim<\/em>, since they are below its Masach<\/em>. It is so because they are considered the three Sefirot <\/em>AHP<\/em> compared to what is missing from the first Rosh<\/em>, called YESHSUT<\/em>. However, they do have Eser<\/em> complete Sefirot <\/em>in themselves, GE<\/em> and AHP<\/em>.<\/p>\n\n\n\n

They are called GAR <\/em>de <\/em>Nekudim<\/em>, standing from Tabur <\/em>de <\/em>AK<\/em> down, and they are the actual Nekudim <\/em>where these two Zivugim <\/em>de <\/em>Katnut <\/em>and Gadlut <\/em>occur. In Katnut<\/em>, the lower Hey<\/em> is in the Eynaim <\/em>of that Rosh<\/em>, and the three Sefirot <\/em>AHP<\/em> are considered the lower Rosh<\/em> and Behinat <\/em>HGT<\/em> compared to the Elyon<\/em>, which is the second Rosh<\/em>, as it is below its Nikvey Eynaim<\/em>. In Gadlut<\/em>, the lower Hey<\/em>descends to the Peh<\/em>, meaning to Malchut<\/em> that contains all three Roshim<\/em>. Then the GE<\/em>, being the second Rosh<\/em>, join their AHP<\/em>, which is the third Rosh<\/em>, and they become one Rosh<\/em>.<\/p>\n\n\n\n

Thus, three Roshim<\/em> are made from Eser <\/em>Sefirot <\/em>of one Rosh<\/em>. The first Rosh<\/em>, which is GE<\/em>, is called YESHSUT<\/em>. It is still regarded as Taamim<\/em>, and not Behinat <\/em>Nekudim<\/em>. The second Rosh<\/em> is the GE<\/em> of GAR <\/em>de <\/em>Nekudim<\/em>, being AHP<\/em> that were taken off YESH<\/em> and Tvuna<\/em>, having Eser <\/em>Sefirot<\/em> in and of themselves. The third Rosh<\/em> is the AHP<\/em> that were taken off the second Rosh<\/em>, becoming a third Rosh<\/em> in itself.<\/p>\n\n\n\n

The second Rosh<\/em> is Keter <\/em>de <\/em>Nekudim <\/em>and the third Rosh<\/em> is Hochma <\/em>and Bina <\/em>de <\/em>Nekudim<\/em>. The lower Hey<\/em> is in the Eynaim <\/em>of the second Rosh<\/em>, and the YHV<\/em> is in the third Rosh<\/em>. In the Zivug<\/em> of Gadlut <\/em>that brings them together, when the lower Hey<\/em> descends to the Peh<\/em> of the third Rosh<\/em>, and the two lower Roshim<\/em> become one Rosh<\/em>, the Name HaVaYaH <\/em>is found in its order YH<\/em>VH<\/em>, as the lower Hey<\/em> returned to her place.<\/p>\n\n\n\n

 <\/td><\/tr><\/tbody><\/table><\/figure>\n\n\n\n

The Ayin has  Behinat <\/em>last  Hey <\/em>and first  Hey<\/em>.<\/strong><\/p>\n\n\n\n

This is so because the entire Partzuf Nekudim<\/em>, called Ohr <\/em>Eynaim<\/em>, is from Behinat <\/em>Nekudot <\/em>de <\/em>SAG<\/em>that rose and departed from NHY <\/em>de <\/em>AK<\/em> and became MAN<\/em> in Nikvey Eynaim<\/em>. Thus, the Eynaim <\/em>are like the first Hey <\/em>de <\/em>HaVaYaH <\/em>because Nekudot <\/em>de <\/em>SAG<\/em> are the first Hey<\/em>.<\/p>\n\n\n\n

The last Behinat <\/em>Hey<\/em> that rose along with them to Nikvey Eynaim <\/em>also became Behinat <\/em>Eynaim<\/em>, and thus the Eynaim <\/em>are regarded as the last Hey <\/em>de <\/em>HaVaYaH<\/em>. We thus learn that the Masach <\/em>in Nikvey Eynaim <\/em>is a double Masach <\/em>from the two Heys<\/em> together. It\u2019s already been explained that this is the Shoresh <\/em>for the association of Midat ha <\/em>Rachamim <\/em>with Din<\/em>, the beginning of which was made in the connection of the two Heys<\/em>, the first Hey<\/em>, and the lower Hey<\/em> in Nikvey Eynaim<\/em>.<\/p>\n\n\n\n

45. This is the meaning of what is written in the  Tikkunim<\/em> (Zohar), \u201cI sleep\u201d opposite the last  Hey<\/em>. In the annulment of  Ohr Nekudim<\/em>, \u201cI sleep\u201d, meaning \u201csleep\u201d (\u05e9\u05d9\u05e0\u05d4), and also \u201cI sleep\u201d, the letters of \u201csecond\u201d (\u05e9\u05e0\u05d9\u05d4). This is because  Hochma<\/em> is the First  Hey<\/em>, and second to  Keter<\/em>. It is known that  Taamim<\/em> are  Keter<\/em>,  Nekudot<\/em> are  Hochma<\/em>,  Tagin<\/em> are  Bina<\/em>, and  Otiot<\/em> are the lower seven.<\/strong><\/p>\n\n\n\n

It turns out that the  Ayin<\/em> is  Behinat Hochma<\/em>, which are  Nekudot<\/em>. This is the reason the sages of the congregation were called \u201cThe Eyes of the Congregation\u201d, as it says, \u201cthen it shall be, if it be done in error by the congregation, it being hid from their eyes.\u201d<\/strong><\/p>\n\n\n\n

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

45. \u201cI sleep\u201d opposite the last  Hey<\/em>. In the annulment of  Ohr Nekudim<\/em>, \u201cI sleep\u201d.<\/strong><\/p>\n\n\n\n

The breaking of the vessels was primarily in the Behinat<\/em> last Hey<\/em>, and that\u2019s where the sleeping comes to her. That is why sleep is implied in the last Hey<\/em>.<\/p>\n\n\n\n

Hochma <\/em>is the First  Hey<\/em>\u2026 \u2026  Nekudot <\/em>are  Hochma<\/em>.<\/strong><\/p>\n\n\n\n

It is written above (Ohr Pnimi <\/em>item 44) that the Orot<\/em> that rose to MAN<\/em> from NHY <\/em>de <\/em>AK<\/em> contain all the Nekudot <\/em>de <\/em>SAG<\/em>, which are from Hochma <\/em>down, with the ZON <\/em>de <\/em>AK<\/em>. It is known that the Partzuf<\/em> is named after its highest Sefira<\/em>, hence the Nekudot<\/em> are called Hochma<\/em>.<\/p>\n\n\n\n

46. These  Nekudot<\/em> are  Behinat Melachim<\/em> that ruled in  Eretz<\/em> (land of) Edom and died. This is also the meaning of  \u201cve ha<\/em>Aretz Haita Tohu ve Bohu<\/em>\u201d (Now the earth was unformed and void).  Aretz<\/em> is the last  Hey<\/em>, which is the  Behinat Ayin<\/em>. She is the one who was  Tohu ve Bohu<\/em>, which is the matter of the death of the  Melachim<\/em>, until their  Tikun<\/em> came, at which time it is said \u201cLet there be light. And there was light.\u201d It is also the meaning of \u201copen Thine eyes, and behold our desolations.\u201d<\/strong><\/p>\n\n\n\n

47. In order to understand that verse, we shall explain the matter of the Ayin<\/em>. It is said that there are nine  Nekudot<\/em>:  Kamatz<\/em>,  Patach<\/em>,  Tzere<\/em>,  Segol<\/em>, Shva<\/em>,  Holam<\/em>,  Shuruk<\/em>,  Hirik, <\/em>Kubutz<\/em>. However, they also contain Upper Behinot<\/em>, such as  Holam<\/em>, and Middle, such as  Shuruk<\/em>. All the rest are below, and their place is under the  Otiot<\/em>. All this will be explained later.<\/strong><\/p>\n\n\n\n

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

47. Upper  Behinot<\/em>, such as Holam, and  Middle<\/em>, such as  Shuruk<\/em>. All the rest are below.<\/strong><\/p>\n\n\n\n

This is because three Orot<\/em> operated in the first Nekudim<\/em>: the Hevel<\/em> of the Tabur<\/em>, which is Behinat <\/em>Peh<\/em> of the first Rosh<\/em>, called YESHSUT<\/em>. This Ohr<\/em> is called Holam<\/em>, for it shines above the Otiot<\/em>, because the first Rosh<\/em> is not considered actual Ohr <\/em>Nekudot<\/em>, but only a Shoresh<\/em>. Moreover, even during the Gadlut<\/em>, it does not unite into one with its AHP<\/em>, which are GAR <\/em>de <\/em>Nekudim <\/em>(Ohr Pnimi <\/em>item 31).<\/p>\n\n\n\n

The second Ohr<\/em> is Hevel <\/em>ha <\/em>Yesod<\/em>, which is Behinat<\/em> Inner ZON<\/em> that shine to GAR <\/em>de <\/em>Nekudim<\/em>, Vav<\/em>for Ima<\/em>, Yod<\/em> for Abba<\/em>, as the Rav says in item 31. Also, this Ohr<\/em> is called Shuruk<\/em> because it shines inside the Kelim <\/em>de <\/em>AVI<\/em>.<\/p>\n\n\n\n

The third Ohr<\/em> is Ohr<\/em> that is poured from Peh <\/em>de <\/em>Nekudim <\/em>down to the ZAT <\/em>de <\/em>Nekudim<\/em>, which extend from the Pars a<\/em> by the Zivug <\/em>de <\/em>Gadlut<\/em> (see Ohr Pnimi <\/em>item 31).<\/p>\n\n\n\n

Hence, these are Behinot<\/em> lower Nekudot<\/em> below the Otiot<\/em>, meaning extending from under the Kelim <\/em>de <\/em>Elyon<\/em> because Parsa<\/em> is the end of Sium <\/em>Etzbaot <\/em>Raglaim <\/em>de <\/em>SAG <\/em>de <\/em>AK<\/em>.<\/p>\n\n\n\n

48. Now, all the last seven  Nekudot<\/em> are in the form of  Yodin<\/em> (pl. for  Yod<\/em>), except the first two  Nekudot<\/em>,  Kamatz <\/em>Patach<\/em>. These are two  Vavin<\/em> (pl. for Vav<\/em>), and  Yod<\/em>.<\/strong><\/p>\n\n\n\n

The thing is that when we count all the  Yodin<\/em> in these seven  Nekudot<\/em>, they are thirteen  Yodin<\/em>,  Gimatria<\/em> 130, same as  Ayin<\/em> (\u05e2\u05d9”\u05df). This indicates that the  Nekudot<\/em> come out of the  Ayin<\/em>, and  Kamatz <\/em>Patach<\/em>, which are  Yod<\/em>and two  Vavin<\/em> remain. Their  Gimatria<\/em> is 22, implying the twenty-two  Otiot<\/em>from which the  Kelim de Nekudim<\/em> were made.<\/strong><\/p>\n\n\n\n

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

48. All the last seven  Nekudot <\/em>are in the form of  Yodin<\/em>, except the first two  Nekudot<\/em>.<\/strong><\/p>\n\n\n\n

It is so because the Kamatz Patach <\/em>are the Shoresh <\/em>of all the Nekudot<\/em>, as the Rav writes here. The Kamatz <\/em>is Keter<\/em> and Patach <\/em>is Hochma<\/em>. You already know that the GAR <\/em>de <\/em>Nekudim <\/em>are divided by Galgalta <\/em>ve <\/em>Eynaim<\/em>, called Keter<\/em>, and AHP<\/em> that have departed from this Keter<\/em>, called HB<\/em>.<\/p>\n\n\n\n

This division is because of the two Heys<\/em> that were joined together and rose to Eynaim<\/em>. As a result, the Eser <\/em>Sefirot <\/em>de <\/em>Rosh <\/em>de <\/em>Nekudim <\/em>divided in the form of the lower Hey<\/em> in the Eynaim<\/em>, and YHV<\/em> in the AHP<\/em>.<\/p>\n\n\n\n

Interpretation: the Masach de <\/em>Behina Bet de <\/em>Hitlabshut<\/em>, which is the first Hey<\/em>, is named Vav<\/em> here, since it is Behinat <\/em>Zachar<\/em>. The last Hey<\/em>, having been joined with this Vav<\/em> in the Nikvey Eynaim<\/em>, is the Behinat <\/em>Nekuda<\/em> inside the Vav<\/em>. This is because Nekuda<\/em> indicates Midat ha Din<\/em>, as a \u201cblack Nekuda<\/em>without any whiteness at all.\u201d<\/p>\n\n\n\n

However, the connection of the Nekuda<\/em> with the Vav<\/em> in the Nikvey Eynaim <\/em>does not make a Behinat <\/em>Shuruk <\/em>there, but only Behinat <\/em>Kamatz<\/em>. This is because the Vav<\/em> is laid down and the Nekuda<\/em> under her is as a Rakia<\/em> and Nitzotz<\/em>.<\/p>\n\n\n\n

The reason for it is that the AHP<\/em> are found to be departing because of this connection of the Rakia<\/em>and the Nitzotz<\/em>. Hence, they are called Kamatz<\/em>, from the words Kimutz<\/em> (thrift) and Situm<\/em> (blockage) that occurred by the ascent and connection of the lower Hey<\/em> in the Eynaim<\/em>.<\/p>\n\n\n\n

The YHV<\/em> that now shine in AHP<\/em> are in a state of frugality and blockage, as they suffer from two:<\/p>\n\n\n\n

    \n
  1. Their entire\u00a0\u00a0Koma<\/em>\u00a0is\u00a0\u00a0Behina\u00a0<\/em>Aleph<\/em>, since they are\u00a0\u00a0Behinat\u00a0<\/em>Nekeva\u00a0<\/em>de\u00a0<\/em>Keter<\/em>\u00a0(see\u00a0\u00a0Ohr Pnimi\u00a0<\/em>item 23). They need to get\u00a0\u00a0He\u2019arat\u00a0<\/em>GAR<\/em>\u00a0from the\u00a0\u00a0Zachar<\/em>, being\u00a0\u00a0Keter<\/em>. However, because of the\u00a0Kamatz\u00a0<\/em>in\u00a0\u00a0Kli\u00a0<\/em>de\u00a0<\/em>Keter<\/em>\u00a0they are no longer considered\u00a0\u00a0Behinat\u00a0<\/em>Rosh<\/em>, and cannot incorporate in the\u00a0\u00a0Zachar\u00a0<\/em>in\u00a0\u00a0Keter<\/em>.\u00a0<\/li>\n\n\n\n
  2. They have become\u00a0\u00a0Behinat\u00a0<\/em>Guf<\/em>. Hence, these\u00a0\u00a0HB<\/em>\u00a0are in\u00a0\u00a0Behinat\u00a0<\/em>Achor\u00a0<\/em>be\u00a0<\/em>Achor<\/em>.<\/li>\n<\/ol>\n\n\n\n

    However, in and of themselves they are YHV<\/em>, as the Rav says that YHV<\/em> is in the AHP<\/em>. This is very interesting since he thus tells us that Behinat<\/em> lower Hey<\/em>, which is the Nekuda<\/em> under the opening in the Nikvey Eynaim<\/em> makes the Kamatz <\/em>there. It is written that it did not come down to Behinat <\/em>AHP<\/em>.<\/p>\n\n\n\n

    Only the Behinat <\/em>Rakia<\/em>, being the Kav<\/em> above the Nekuda<\/em>, which is like an opening, descended by itself to the AHP<\/em>. It did not take with it anything of the Nekuda<\/em>, meaning the lower Hey<\/em>, but the Masach <\/em>in the Peh<\/em> is only Vav<\/em> without the Nekuda<\/em> incorporated in it in the Nikvey Eynaim<\/em>.<\/p>\n\n\n\n

    Thus, it becomes clear that the Masach <\/em>in Kli <\/em>de <\/em>Keter <\/em>de <\/em>Nekudim <\/em>contains within it an opening and a Nekuda<\/em>, which are Rakia<\/em> and Nitzotz<\/em>, meaning the form of Kamatz<\/em>. The Masach <\/em>in Kli <\/em>de <\/em>HB <\/em>de <\/em>Nekudim <\/em>is but Hitpashtut <\/em>of the opening contained in the Kamatz <\/em>in the Nikvey Eynaim<\/em>, meaning in Kli <\/em>de <\/em>Keter<\/em>, having nothing of the Nekuda<\/em>.<\/p>\n\n\n\n

    However, during the Zivug <\/em>de <\/em>AB <\/em>SAG<\/em>, causing the lowering of the lower Hey<\/em> from the Nikvey Eynaim <\/em>to the place of Peh<\/em> as in the beginning (see Ohr Pnimi <\/em>item 14), the Kamatz <\/em>in Kli <\/em>de <\/em>Keter<\/em> descends and connects with the Kli <\/em>de <\/em>HB<\/em> that was only an opening there.<\/p>\n\n\n\n

    That causes the opening of the Eynaim <\/em>because the place of the Zivug<\/em> that was in the form of Kamatz <\/em>in the Nikvey Eynaim<\/em>, blocking the Orot<\/em>, has now opened widely, as the AHP<\/em> returned to the Rosh<\/em>. This is because then the Ohr<\/em> descended to the lower seven Sefirot de <\/em>Nekudim<\/em>, and you can therefore see how all the Nekudot<\/em> emerged from the Zivug<\/em> of Kamatz <\/em>and Patach<\/em>.<\/p>\n\n\n\n

    It turns out that the seven lower Sefirot <\/em>came out after the descent of Kamatz <\/em>to the place of Peh<\/em> by the Zivug <\/em>de <\/em>Gadlut<\/em>. It turns out that these seven Nekudot<\/em> emerged from the Nekuda<\/em> inside the Kamatz, for as long as the Nekuda<\/em> was incorporated in the Nikvey Eynaim<\/em>, the Peh<\/em> of Nekudim <\/em>there was only the opening. At that point the seven Nekudot<\/em> could not expand from the Peh<\/em> down for the AHP<\/em> themselves were in Behinat <\/em>Guf<\/em> and the opening in the Peh<\/em> was in Behinat <\/em>Malchut <\/em>de <\/em>Malchut<\/em>, called Tabur<\/em>.<\/p>\n\n\n\n

    However, after the descent of the lower Hey<\/em> to the place of the Peh<\/em>, the Orot<\/em> of the seven lower Sefirot <\/em>opened and came out to their place. Thus, the entire merit of the lower seven extended from the Nekuda<\/em>, which is why they were implied in the form of Yodin<\/em>, meaning only Nekudot<\/em>. This is because they do not extend from the Rakia<\/em>, which is an opening, but rather from the Nitzotz<\/em>.<\/p>\n\n\n\n

    It is written, \u201cAll the last seven  Nekudot<\/em> are in the form of  Yodin<\/em>, except the first two Nekudot<\/em>,  Kamatz Patach<\/em>. These are two  Vavin<\/em>, and  YHV<\/em>,<\/strong>\u201d for the above reason. The Vavin<\/em>, being Patach<\/em>, are incorporated only in Keter<\/em> and Hochma<\/em>, Vav<\/em> and Nekuda<\/em> in Keter<\/em>, which is the form of Kamatz<\/em>, and Vav<\/em> alone in Hochma<\/em>, which is the form of Patach<\/em>. However, there is only Behinat <\/em>Nekuda<\/em> in the seven lower Sefirot<\/em>, since this is where they exit.<\/p>\n\n\n\n

    The  Nekudot <\/em>come out of the  Ayin<\/em>.<\/strong><\/p>\n\n\n\n

    Meaning that through the descent of the lower Hey<\/em> from the Eynaim <\/em>all the Nekudot<\/em> came out.<\/p>\n\n\n\n

    The twenty-two  Otiot <\/em>from which the  Kelim de Nekudim <\/em>were made.<\/strong><\/p>\n\n\n\n

    The Kelim<\/em> are called Otiot<\/em> and the number twenty-two contains all the Behinot <\/em>Kelim<\/em> in reality. It has already been explained how all the ZAT<\/em> emerged from the Zivug<\/em> of Kamatz <\/em>and Patach<\/em>. They also produced Behinat<\/em> knew Kelim<\/em>, called Kelim <\/em>de <\/em>Achor<\/em>.<\/p>\n\n\n\n

    49. It is not surprising that the  Kelim<\/em> were registered and implied in the first two  Nekudot<\/em>, the best among them. The thing is that the  Kelim<\/em> for the rest of the  Nekudot<\/em> were made of these first two  Nekudot<\/em>, namely Keter <\/em>Hochma<\/em>. These are also the ones that procreated and elicited  Kelim<\/em>for the  Sefirot<\/em> below them.<\/strong><\/p>\n\n\n\n

    There is yet another reason: it is known that the seven lower  Nekudot<\/em> are the seven  Melachim<\/em> that died. However, the first did not die. It is also known that  Behinat<\/em> death is the breaking of the  Kli<\/em>, hence the seven other Nekudot<\/em> remained without a  Kli<\/em>, but only  Ohr<\/em>, which is the  Behinot<\/em> of the Nekudot<\/em>.<\/strong><\/p>\n\n\n\n

    However, the first ones did not die; they remained with their  Kelim<\/em>. Thus, the  Orot<\/em> conceal and clothe within the  Kelim<\/em>. They are named after the Kelim<\/em>, which are the twenty-two  Orot<\/em>, implied in the  Kamatz<\/em> and  Patach<\/em>as we have mentioned.<\/strong><\/p>\n\n\n\n

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

    49. The first did not die.<\/strong><\/p>\n\n\n\n

    Rather, the Kamatz <\/em>returned to the Nikvey Eynaim <\/em>as it was before. Also, the Patach <\/em>remained alone once more in Kli <\/em>de <\/em>Hochma<\/em>. It is so because when they are in their place as they were when they were first created, they are considered Kelim <\/em>de <\/em>Panim<\/em>, where annulment and breaking do not apply.<\/p>\n\n\n\n

    50. The  Kamatz<\/em> indicates the  Keter<\/em>, and the  Keter<\/em> is  Taamim.<\/em> The  Patach<\/em>indicates  Hochma<\/em>, and they are the  Nekudot.<\/em> Hence, these two  Nekudot<\/em>are called  Kamatz<\/em> and  Patach<\/em>, as they imply the above matter.<\/strong><\/p>\n\n\n\n

    As long as only  Taamim de SAG<\/em> elicit, being the  Behinat Orot AHP<\/em>, the Orot<\/em> were still blocked and stint. When  Behinat <\/em>Nekudot<\/em> came, which are Hochma \u2013 Patach<\/em>, being the  Behinat Ayin<\/em>, then they opened in the \u201copening of the eyes,\u201d as mentioned in the  Tikkunim<\/em>. This is the matter of the point of  Patach<\/em>. However, in the  Behinot Taamim<\/em>, which are  Keter,<\/em> it is  Kamatz<\/em>, because the  Orot<\/em> were blocked and stint.<\/strong><\/p>\n\n\n\n

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

    50. The  Patach <\/em>indicates  Hochma<\/em>.<\/strong><\/p>\n\n\n\n

    This means that the Nekudot<\/em>, meaning the seven lower Sefirot <\/em>came out of this Zivug <\/em>de <\/em>Kamatz Patach<\/em>, which are Keter<\/em> and Hochma<\/em>. Then the Nekudot <\/em>de <\/em>SAG<\/em> emerge and appear, as will be written henceforth.<\/p>\n\n\n\n

    Taamim <\/em>de <\/em>SAG<\/em> elicit, being the  Behinat <\/em>Orot <\/em>AHP<\/em>\u2026 \u2026When  Behinat <\/em>Nekudot<\/em> came\u2026 \u2026opened in the \u201copening of the eyes.\u201d<\/strong><\/p>\n\n\n\n

    You must understand the oppositeness that occurred because of the ascent of the lower Hey<\/em> to the Eynaim<\/em>, where the Nekudot<\/em> preceded the Taamim<\/em>. The primary difference between Taamim<\/em> and Nekudot<\/em> is that Taamim <\/em>de <\/em>SAG<\/em>, reaching the Tabur<\/em>, did not connect with the lower Hey<\/em>, meaning the Inner ZON <\/em>de <\/em>AK<\/em>.<\/p>\n\n\n\n

    However, the Nekudot <\/em>de <\/em>SAG<\/em>, which are the lower nine from Hochma <\/em>down, connected with the lower Hey<\/em> and rose to MAN<\/em> to the Eynaim<\/em> (item 6). Thus, the opposite occurred here in the Partzuf <\/em>that came out of this Zivug <\/em>de <\/em>Nikvey Eynaim<\/em>.<\/p>\n\n\n\n

    The Behinot <\/em>Nekudot<\/em>, meaning the connection of the first Hey<\/em> with the lower Hey<\/em> was made in the Nikvey Eynaim<\/em>. Hence, the Behinat <\/em>Taamim<\/em>, meaning the Behinat<\/em> first Hey<\/em> that did not connect whatsoever with the lower Hey<\/em>, came out in the AHP<\/em> (see Ohr Pnimi <\/em>item 48).<\/p>\n\n\n\n

    Thus, the Nekudot<\/em> were found to be above Nikvey Eynaim <\/em>and Taamim<\/em> below, in the AHP<\/em>. This is the opposite of their stance in SAG<\/em> where the Taamim<\/em> are above Tabur<\/em> and the Nekudot<\/em> below Tabur<\/em>.<\/p>\n\n\n\n

    However, this is still not considered departure to the Nekudot<\/em>. As long as the Behinot <\/em>Nekudot<\/em> are in Nikvey Eynaim<\/em>, they are not disclosed outwardly, as they are there as Kamatz<\/em> (see Ohr Pnimi <\/em>item 48).<\/p>\n\n\n\n

    Afterwards, by the Zivug <\/em>de <\/em>AB <\/em>SAG<\/em> where the Nekudot<\/em> come out from the Eynaim <\/em>to the Peh<\/em> under the Taamim<\/em>, it is considered that the Nekuda<\/em> departed and separated from there. The Eynaim <\/em>remain as a mere opening, without a Nekuda<\/em>, and then the Eynaim <\/em>open, the AHP<\/em> return to the Rosh<\/em>, and the ZAT<\/em> come to their place.<\/p>\n\n\n\n

    It is written, \u201cAs long as only  Taamim <\/em>de <\/em>SAG<\/em> elicit, being the  Behinat <\/em>Orot AHP<\/em>, the  Orot<\/em>were still blocked.<\/strong>\u201d Meaning, as long as the lower Hey<\/em> was in the Eynaim<\/em> and the Nekudot<\/em> could not come out, but only the Taamim <\/em>as YHV<\/em> cleaned from the lower Hey<\/em>, \u201cthe  Orot<\/em> were still blocked and stint.<\/strong>\u201d<\/p>\n\n\n\n

    \u201cWhen  Behinat <\/em>Nekudot<\/em> came, which are  Hochma <\/em>\u2013  Patach<\/em>, being the  Behinat <\/em>Ayin<\/em>, they then opened in the \u2018opening of the eyes\u2019.<\/strong>\u201d At that time the Nekuda<\/em> that was attached to the opening of the Eynaim <\/em>came down and the Ohr<\/em> of Nekudot <\/em>de <\/em>SAG<\/em> appeared outwardly, which are Behinat <\/em>Hochma<\/em> (see Ohr Pnimi <\/em>item 45).<\/p>\n\n\n\n

    51. Now we shall return to the matter of the verse \u201copen Thine eyes.\u201d When the  Behinat Ayin<\/em> comes, which are the  Nekudot<\/em>, it is then said, \u201copen Thine eyes.\u201d This is because then it is with open eyes.<\/strong><\/p>\n\n\n\n

    It has already been explained that all these  Behinot<\/em> are in the name  SAG<\/em>. This name implies  Bina<\/em>, which is Upper  Gevura<\/em>, upon which the  Dinim<\/em> are dependent; hence the matter of the annulment of the  Melachim<\/em> was in that  Behina<\/em> of  SAG<\/em>.<\/strong><\/p>\n\n\n\n

    In  SAG<\/em> itself too there is  Behinat <\/em>Taamim<\/em>, which are also called  AB<\/em>, although they are in  SAG<\/em>. Yet, the  Nekudot de SAG<\/em> are the essence of  SAG<\/em>itself, which are  SAG de SAG<\/em>, and there was the annulment and the death.<\/strong><\/p>\n\n\n\n

    This is the meaning of \u201cthey are together become impure,\u201d for all the annulment was in the name  SAG. <\/em>SAG<\/em> itself, however, is indicated to come from the words  \u201cNasogu Achor<\/em>\u201d (they are turned away back), which is the annulment of the  Melachim<\/em>.<\/strong><\/p>\n\n\n\n

    52. The  Ayin<\/em> is also named after  SAG<\/em>, like the above  AHP<\/em>. This is because when there were the above three  Behinot <\/em>AHP<\/em>, which are the  Taamim<\/em>, their name  SAG<\/em> was  Behinat HaVaYaH<\/em>, which is  SAG<\/em>:  Yod<\/em>,  Hey<\/em>,  Vav<\/em>,  Hey<\/em>. However, in the  Ayin<\/em>, which is  Behinat Nekudot<\/em>, it is the  SAG<\/em> of three times  Ekie<\/em>, which is also  SAG<\/em> in  Gimatria<\/em>, and this is the  SAG<\/em> in the  Ayin<\/em>.<\/strong><\/p>\n\n\n\n

    53. Now, all these  Ekie<\/em> from these three, take all the  Behinot<\/em> twenty-two Otiot<\/em>, implied in the  Kamatz <\/em>Patach<\/em>, to make of them  Kelim<\/em> through the Histaklut <\/em>Ayin<\/em> in them. Thus, each of their names  Ekie<\/em> consists of all the Behinot<\/em> twenty-two  Otiot.<\/em><\/strong><\/p>\n\n\n\n

    Thus, the three names  Ekie<\/em> with the three times twenty-two  Otiot,<\/em> with the  Kolel<\/em> (included), amount to 130, which is  Ayin<\/em> in  Gimatria<\/em>. This is how the name  SAG<\/em> is implied in the  Ayin<\/em> too.<\/strong><\/p>\n\n\n\n

    54. This is the meaning of \u201copen Thine eyes, and behold,\u201d because in  AHP<\/em>there are three times  SAG<\/em>, which is  Pekach<\/em> (open) in  Gimatria<\/em>, with the Kolel<\/em>, and after them comes  Behinat Eynaim<\/em>. This is the meaning of \u201copen Thine eyes,\u201d because these three  Ekie<\/em> in the  Eynaim<\/em> are  Behinat Ekie<\/em> in Yodin<\/em>,  Gimatria<\/em> 161, the same number as  Einecha<\/em> (Thine eyes), with the Kolel<\/em>. This is also the meaning of \u201cand behold our desolations,\u201d for here was a great desolation, and annulment of the  Melachim<\/em>.<\/strong><\/p>\n\n\n\n

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

    54. \u201copen Thine eyes, and behold,\u201d because in  AHP <\/em>there are three times  SAG<\/em>, which is Pekach <\/em>in  Gimatria<\/em>, with the  Kolel<\/em>, and after them comes  Behinat Eynaim<\/em>.<\/strong><\/p>\n\n\n\n

    This means that the prayer is to straighten the order and make the YHV<\/em>, which are the Taamim<\/em>, above, and the SAG<\/em> in the Eynaim<\/em>, which is the Behinat<\/em> connection of the two Heys<\/em> there come down past the place of the Taamim<\/em>.<\/p>\n\n\n\n

    It is so because after the Nekuda<\/em> attached to the opening in the Eynaim <\/em>comes down, and the opening remains without the connection with the lower Hey<\/em>, the Eynaim <\/em>open and form an opening. This is the meaning of \u201cand after them comes  Behinat Eynaim<\/em>,<\/strong>\u201d meaning after the Taamim <\/em>implied in the Gimatria<\/em> \u201copen\u201d.<\/p>\n\n\n\n

    \u201cand behold our desolations,\u201d for here was a great desolation, and annulment of the Melachim<\/em>.<\/strong><\/p>\n\n\n\n

    This is because through the returning of the order to its place as in the previous item, the lower Hey<\/em>will come down and the YHV<\/em> will return up. Hence, the entire great desolation, which occurred because of the breaking of the vessels, will be corrected with the entire Tikun <\/em>Kelim<\/em> we have in Olam<\/em>ha <\/em>Tikun<\/em> today.<\/p>\n","protected":false},"excerpt":{"rendered":"

    1. *  AK contains  AB SAG MA BON in its  Atzmut. Each of these four consists of all four and  Orot stem from it, which are its  Anafim. […]<\/p>\n","protected":false},"featured_media":0,"parent":16222,"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-16224","book","type-book","status-publish","hentry","topic-baal-hasulam"],"acf":[],"yoast_head":"\nKabbalah | Part 6 - 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