{"id":16229,"date":"2025-12-10T22:15:00","date_gmt":"2025-12-10T22:15:00","guid":{"rendered":"https:\/\/staging.kabbalah.info\/?post_type=book&p=16229"},"modified":"2026-01-24T00:00:03","modified_gmt":"2026-01-24T00:00:03","slug":"part-7-the-seven-melachim-that-died-tes","status":"publish","type":"book","link":"https:\/\/www.kabbalah.info\/en\/part-7-the-seven-melachim-that-died-tes\/","title":{"rendered":"Part 7 – The Seven Melachim that Died"},"content":{"rendered":"\n

<\/p>\n\n\n\n

1. *Know, that the  Shoresh <\/em>of these  Melachim <\/em>is the name First  BON <\/em>that emerged from the  He\u2019arat Eynaim<\/em> of  AK<\/em>, called  Olam ha Nekudim<\/em>. Every Behinat Malchut<\/em> that exists in all the  Olamot <\/em>was made of this name  BON<\/em>.<\/strong><\/p>\n\n\n\n

This is so because there is  Malchut <\/em>in  Arich<\/em>, in  AVI<\/em>, and in  ZON<\/em>, and they were all sorted by the name  MA<\/em> that elicited from the  Metzach <\/em>of  AK<\/em>, which is the  Behinat Zachar<\/em>. You already know that there is not a  Sefira<\/em>that does not consist of ten  Sefirot<\/em>. Hence, each and every  Sefira <\/em>in all the Olamot <\/em>must have  Behinat Malchut<\/em>, made of the above  Melachim<\/em>.<\/strong><\/p>\n\n\n\n

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

1. The  Shoresh <\/em>of these  Melachim <\/em>is the name First  BON<\/em>. <\/strong><\/p>\n\n\n\n

This means that in Olam <\/em>ha <\/em>Tikun<\/em> they are Behinat<\/em> Name HaVaYaH<\/em> filled with Heyin<\/em>, which is BON<\/em> in Gimatria<\/em>, although they are Behinat <\/em>HaVaYaH <\/em>de <\/em>SAG<\/em> in their origin, meaning Nekudot <\/em>de <\/em>SAG<\/em>. It is as the Rav wrote (Tree of Life; Gate 10), that in the future, when all these Melachim <\/em>will be completely corrected, the name SAG<\/em> shall be as before and the name MA<\/em> shall be cancelled. This is the meaning of the return of the world to Tohu<\/em>ve <\/em>Bohu<\/em> (lit. Unformed and Void). At that time, there will be only two Orot<\/em>, AB<\/em> and SAG<\/em>.<\/p>\n\n\n\n

However, in Olam<\/em>ha<\/em>Tikun<\/em>, the Nekudot <\/em>de <\/em>SAG<\/em> descended and became the name BON<\/em> there, meaning a Nukva<\/em> of the name MA<\/em> and subordinate to him. Everything she has, she receives from the Zachar<\/em>, which is HaVaYaH <\/em>de <\/em>MA<\/em>. This is why we always name the ZAT <\/em>de <\/em>Nekudim<\/em>, BON<\/em>, though they are Nekudot <\/em>de <\/em>SAG<\/em>.<\/p>\n\n\n\n

In fact, the Partzuf <\/em>that emerged by the Zivug<\/em> in Masach de <\/em>Behina <\/em>Aleph<\/em>, called the Ohr <\/em>Eynaim<\/em>, which is HaVaYaH <\/em>de <\/em>MA<\/em>, means Eser <\/em>Sefirot <\/em>at the level of ZA<\/em>. However, it is called HaVaYaH <\/em>de <\/em>SAG<\/em>for two reasons: One, because there is Ohr Zachar <\/em>there, which came out on Behina Bet de <\/em>Hitlabshut<\/em>, called YESHSUT<\/em> (see Part 6, Ohr Pnimi <\/em>item 14), and Komat <\/em>YESHSUT <\/em>is called HaVaYaH <\/em>de <\/em>SAG<\/em>.<\/p>\n\n\n\n

The second reason is that the Kelim <\/em>de <\/em>Nekudim<\/em>, which are Behinat <\/em>Nekudot <\/em>de <\/em>SAG <\/em>de <\/em>AK<\/em>, meaning the lower nine de <\/em>SAG<\/em> that descended below Tabur <\/em>de <\/em>AK<\/em>. The Ohr<\/em> departed from them and these Kelim<\/em> moved to the Eser <\/em>Sefirot <\/em>de <\/em>Olam <\/em>ha <\/em>Nekudim<\/em> (see Part 6, Ohr Pnimi <\/em>item 38). For this reason they are called Nekudot <\/em>de <\/em>SAG<\/em>.<\/p>\n\n\n\n

Behinat Malchut<\/em> that exists in all the  Olamot <\/em>was made of this name  BON<\/em>.<\/strong><\/p>\n\n\n\n

Through the ascent of the Hey Tata’a<\/em>, namely Malchut<\/em>, to the place of the Eynaim<\/em>, which is Hochma<\/em>, Malchut <\/em>mixed and connected to each and every Sefira<\/em> of the Eser <\/em>Sefirot<\/em>. From then onward, this Malchut<\/em> is connected with the First Hey<\/em>, incorporated in each Sefira<\/em> and in each Partzuf<\/em> (see Part 6 Ohr Pnimi <\/em>item 38).<\/p>\n\n\n\n

2. When the Upper  Maatzil <\/em>began to create the world, He emanated, created, made, and did the four  Olamot <\/em>ABYA<\/em>. He began to sort the four above-mentioned  Melachim <\/em>that died. What was sorted from Him, rose in the  Kedusha <\/em>of the  Olamot<\/em>, and what was not sorted remained a  Klipa<\/em> and Sigim<\/em>.<\/strong><\/p>\n\n\n\n

However, the essence of these  Sigim<\/em> and  Melachim<\/em>, their  Shoresh <\/em>is the name First  BON<\/em>. It is one  Partzuf <\/em>Adam<\/em> from its  Rosh<\/em> to its  Raglaim<\/em>, containing corresponding  Klipot<\/em> from its  Rosh<\/em> to its  Raglaim<\/em>.<\/strong><\/p>\n\n\n\n

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

2. These  Sigim <\/em>and  Melachim<\/em>, their  Shoresh <\/em>is the name First  BON<\/em>.<\/strong><\/p>\n\n\n\n

We must thoroughly understand what these Sigim<\/em> are and how they were rooted and come from the name BON<\/em>.<\/p>\n\n\n\n

The thing is that you already know that the Kelim<\/em> of each Partzuf <\/em>come to it from its Elyon<\/em>. This is so because once the Orot <\/em>de <\/em>Eser <\/em>Sefirot <\/em>de <\/em>Guf <\/em>de <\/em>Elyon<\/em> depart and the Kelim <\/em>de <\/em>Eser <\/em>Sefirot <\/em>remain emptied of Ohr<\/em>, these Kelim<\/em> move to the Tachton <\/em>and fill up with the Orot<\/em> of the Tachton<\/em> (see Part 5, Ohr Pnimi <\/em>item 35, par. \u201cThe Rav has already thoroughly explained\u201d).<\/p>\n\n\n\n

Accordingly, you see that the Kelim<\/em> of the lower nine of Partzuf <\/em>SAG <\/em>de <\/em>AK<\/em> that were emptied of their Orot<\/em> with Tzimtzum <\/em>NHY <\/em>de <\/em>AK<\/em> are the very Kelim<\/em> of the Nekudim de <\/em>AK<\/em>, called BON<\/em> there. It has been explained in Ohr <\/em>Pnimi<\/em> (Part 6 item 1, Sub Header \u201cIts  SAG<\/em><\/strong>\u201d) that the lower nine of SAG <\/em>de <\/em>AK<\/em>mixed there with the Behina Dalet <\/em>that is in the Kelim <\/em>de <\/em>NHY <\/em>de <\/em>Partzuf Keter <\/em>de <\/em>AK<\/em> (Part 6 Ohr Pnimi <\/em>item 38).<\/p>\n\n\n\n

Behina Dalet <\/em>mixed with every single Sefira<\/em> up to Hochma<\/em>, and thus there is a mixture of Behina Dalet <\/em>in the Kelim <\/em>de <\/em>SAG<\/em>, in each and every Behina<\/em> in them. It has also been explained above (Part 6 item 1, Sub Header \u201cIts  SAG<\/em><\/strong>\u201d) why the Orot<\/em> and Kelim<\/em> of SAG<\/em> could shine in the place of Behina Dalet de <\/em>AK<\/em>. This is so because there was no Tzimtzum <\/em>on the Ohr <\/em>SAG<\/em>, being the Ohr<\/em> of Bina<\/em>; the Tzimtzum <\/em>was only on the Ohr <\/em>Hochma<\/em>.<\/p>\n\n\n\n

Afterwards, these Kelim<\/em> moved to the ZAT <\/em>de <\/em>Nekudim<\/em>, and AVI<\/em> of the Nekudim<\/em> mated in Zivug <\/em>de <\/em>Gadlut <\/em>Panim<\/em>be <\/em>Panim<\/em>, and extended Komat <\/em>Hochma <\/em>in their place from below upwards in Behinat <\/em>Rosh<\/em>. After that they dispensed this Ohr <\/em>Hochma <\/em>to the ZAT<\/em> of Nekudim <\/em>where the Behina Dalet <\/em>was mixed in each and every one of their Behinot<\/em>.<\/p>\n\n\n\n

Thus, that Ohr<\/em> could not clothe in these Kelim<\/em> since the Behina Dalet <\/em>was already restricted to not receive the Ohr <\/em>Hochma<\/em>. Therefore, when the Ohr<\/em> extended into the Kli<\/em> and struck the Behina Dalet <\/em>that was mixed in the Kli<\/em>, it instantly departed and left all the Kelim<\/em>. Then the Kli<\/em> too broke and died because of Behina Dalet <\/em>in it. It sucked something from the Ohr<\/em> before it left there, and this sucking caused a disparity of form in Behinat<\/em> oppositeness from the Maatzil<\/em>, which is the Light of Life, hence it is called \u201cDeath\u201d.<\/p>\n\n\n\n

You find that this mixture of Behina Dalet <\/em>in the Kelim <\/em>de <\/em>SAG<\/em>, which are Behina <\/em>Bet<\/em>, caused a shattering and death in the Kelim<\/em>. For this reason this mixture is called Sigim<\/em> in the Kelim<\/em>. These are parts in the Kelim<\/em> that cannot receive the Ohr Elyon <\/em>and because of them, the corruption falls into all the Kelim<\/em>, even in the parts that were worthy of receiving the Ohr<\/em>, namely the Kelim <\/em>de <\/em>SAG<\/em> that are from Behina <\/em>Bet<\/em>.<\/p>\n\n\n\n

He says that when He \u201cbegan to create the world etc. He began to sort the four above-mentioned Melachim <\/em>that died. What was sorted from Him, rose in the Kedusha <\/em>of the Olamot<\/em>, and what was not sorted remained a Klipa<\/em> and Sigim<\/em>.\u201d This is because after the Ohr<\/em> departed from the Kelim<\/em> and the Kelim<\/em> died and fell to the Separated Olamot<\/em>, to BYA<\/em>, the Maatzil <\/em>returned and sorted the broken Kelim<\/em> of the Melachim<\/em>.<\/p>\n\n\n\n

This means that He sorted the Kelim<\/em> that are worthy for Halbasha <\/em>of the Ohr Elyon<\/em>, which belong to the Kelim <\/em>de <\/em>SAG<\/em>, which are the Partzufim <\/em>of Atzilut <\/em>in the BON<\/em> part in them. These Sigim<\/em> that are mixed in Behina Dalet <\/em>that were not sorted, remained in BYA<\/em> within the Klipot<\/em>.<\/p>\n\n\n\n

Thus, we learn that the Sigim<\/em> are parts of Behina Dalet <\/em>that mixed with the Kelim <\/em>de <\/em>SAG<\/em>. That mixture was rooted in the Kelim <\/em>de <\/em>Nekudim<\/em>, called BON<\/em>, as he says, \u201cthese Sigim<\/em> and Melachim<\/em>, their Shoresh <\/em>is the name First BON<\/em>,\u201d meaning in Nekudim<\/em>.<\/p>\n\n\n\n

Containing corresponding  Klipot <\/em>from its  Rosh <\/em>to its  Raglaim<\/em>.<\/strong><\/p>\n\n\n\n

This is because in general, ZAT<\/em> are considered one whole Partzuf<\/em> in Rosh<\/em> and Guf<\/em>. This is because they received the Ohr <\/em>GAR<\/em> and the Rosh<\/em> from the Zivug<\/em> of Gadlut de <\/em>AVI<\/em>. The entire ZAT<\/em> broke Panim<\/em> and Achor<\/em>, as it is written below in this Part, and because Behina Dalet <\/em>was mixed in every single Behina<\/em> of the Kelim<\/em> of the Nekudim<\/em>. Because of that there are Klipot<\/em> in it from its Rosh<\/em> to its Raglaim<\/em>, meaning Sigim<\/em> that remained inside the Klipot<\/em>.<\/p>\n\n\n\n

3. Even though they are seven  Melachim<\/em>, they are ten, as we say that they are seven  Heichalot<\/em>, when they are actually ten. This is so because the first  Heichal <\/em>consists of the first three  Sefirot<\/em>, called  Kodesh <\/em>Kodashim<\/em>. The last  Heichal <\/em>consists of two,  Yesod<\/em> and  Malchut<\/em>, which is  Livnat ha Sapir<\/em>. So it is here, since they are  Yod <\/em>Sefirot<\/em>, called seven  Melachim<\/em>.<\/strong><\/p>\n\n\n\n

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

3. Though they are seven  Melachim<\/em>, they are ten. <\/strong><\/p>\n\n\n\n

This means that not only do ZAT <\/em>HGT <\/em>NHYM<\/em> of the Katnut<\/em> contain Eser <\/em>Sefirot <\/em>as well, meaning Eser <\/em>Sefirot <\/em>in each contains HGT <\/em>NHYM<\/em>, but they also had a Zivug <\/em>de <\/em>Gadlut <\/em>that have actual GAR<\/em>, meaning HBD <\/em>too.<\/p>\n\n\n\n

4. A more elaborate matter is this: We have learned that from these Melachim<\/em>, the suitable  Behinot<\/em> were sorted for  Atik<\/em>,  AA<\/em>, and  AVI <\/em>de <\/em>Atzilut<\/em>. However, there was some breaking in their  Achoraim<\/em>. Not actual death, which is the  Klipa<\/em>, but a lessening of  Ohr<\/em>.<\/strong><\/p>\n\n\n\n

Thus, these  Achoraim<\/em> fell below their place in the  Kedusha <\/em>itself and do not have actual  Sigim<\/em>, which are death. All the  Behinot <\/em>Malchut <\/em>in each Sefira<\/em> were sorted from these  Melachim <\/em>of the name  BON<\/em> in the part of ZON <\/em>de <\/em>Atzilut<\/em>. However, some  Nitzotzot<\/em>, which were not sorted, remained in them and are mixed inside the  Klipot <\/em>and the  Sigim<\/em>. Hence, in these there is actual death. You find that all the  Klipot<\/em> cling solely to  ZON<\/em>, not from  Ima<\/em> upwards.<\/strong><\/p>\n\n\n\n

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

4. There was some breaking in their  Achoraim <\/em>etc. do not have actual  Sigim<\/em>.<\/strong><\/p>\n\n\n\n

Interpretation: GAR <\/em>de <\/em>Atzilut <\/em>too were not completely sorted, and the Achoraim <\/em>that fell from them during the breaking of the vessels did not rise to their place completely until Gmar Tikun<\/em>. However, that does not give any hold to the Klipot<\/em> since these Achoraim <\/em>never left Olam <\/em>Atzilut <\/em>at all, but descended from a high degree to a low degree.<\/p>\n\n\n\n

Conversely, ZAT <\/em>de <\/em>Nekudim<\/em>, called ZON<\/em>, have actual Sigim<\/em>, as we have written above. This is why they died and fell to the Separated Olamot<\/em>. Thus, because these Kelim<\/em> were not entirely sorted, but many Sigim<\/em> remained inside the Klipot<\/em>, they have a hold of ZON<\/em> too, in the extent that they take their authority from these Kelim <\/em>de <\/em>ZAT<\/em>.<\/p>\n\n\n\n

The  Klipot <\/em>cling solely to  ZON<\/em>, not from  Ima <\/em>upwards.<\/strong><\/p>\n\n\n\n

It is written above in the previous item that unsorted parts remained inside the Klipot <\/em>only from the Kelim <\/em>de <\/em>ZA<\/em>, and this is why they have a hold of it. Conversely, nothing fell to the share of the Klipot <\/em>from Ima<\/em> upwards, hence the Klipot <\/em>have no hold at all from Ima<\/em> upwards.<\/p>\n\n\n\n

5. You know that the  Shoresh <\/em>of  ZA<\/em> is only six  Sefirot<\/em>. However, afterwards they grew and became  Eser <\/em>Sefirot <\/em>for it. Similarly, the Shoresh <\/em>of  Malchut<\/em> is one  Nekuda<\/em>, which is later made to consist  Eser <\/em>Sefirot<\/em>.<\/strong><\/p>\n\n\n\n

Thus, in their first  Shoresh<\/em> they are only seven  Melachim<\/em>, six in  ZA<\/em> and one in  Nukva<\/em>. These cling to the last two  Otiot<\/em> of The Name, which are  VH<\/em>, and these two  Otiot<\/em> are eleven in  Gimatria<\/em>.<\/strong><\/p>\n\n\n\n

This is the meaning of the eleven signs of the incense, ten inner  Sefirot<\/em>, and one  Makif<\/em>. Although the  Makif<\/em> too consists of ten  Sefirot<\/em>, it is called one.<\/strong><\/p>\n\n\n\n

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

5. The  Shoresh <\/em>of  ZA <\/em>is only six  Sefirot<\/em>.<\/strong><\/p>\n\n\n\n

This is so because when it was born, it had no Rosh<\/em>, which is GAR<\/em>, called HBD<\/em>. He had only VAK<\/em>, being HGT NHY<\/em>, and Malchut <\/em>has only her Malchut<\/em>, lacking all first nine Sefirot<\/em>. Hence, the Sitra Achra <\/em>do not have any sucking from the Rosh <\/em>de <\/em>ZA<\/em>, since during the Katnut <\/em>it has no Rosh<\/em>.<\/p>\n\n\n\n

As we shall see, these are very interesting things, but here we shall only elucidate the reason that ZA<\/em>came out without GAR<\/em>. Indeed, even during the Gadlut<\/em>, it has no more than six Kelim <\/em>HGT NHY<\/em>. When the Rav writes that it has Eser <\/em>Sefirot<\/em>, it does not mean that the first three Sefirot<\/em>, namely KHB<\/em>, were added to it, only that its HGT<\/em> of Katnut <\/em>grew to become a HBD<\/em>, and the NHY <\/em>de <\/em>Katnut <\/em>grew to become a HGT<\/em>. All that was added are the three lower Sefirot<\/em>, being NHY<\/em>.<\/p>\n\n\n\n

Thus, even during the Gadlut <\/em>it does not attain the first three Kelim <\/em>KHB<\/em>, and because this is a great principle in the wisdom, we must understand it at its source, each with its own reason.<\/p>\n\n\n\n

It is known that the Shoresh <\/em>of ZA<\/em> emerged at Nekudim<\/em>, called HaVaYaH <\/em>de <\/em>BON<\/em>. This is Partzuf <\/em>MA<\/em>, called YESHSUT <\/em>that came out of the Nikvey Eynaim<\/em>. Also, you find a great innovation in this Partzuf<\/em>, unlike all the previous Partzufim<\/em> of AK<\/em>.<\/p>\n\n\n\n

The Gufim<\/em> emerged in them in Eser <\/em>Sefirot <\/em>and Eser <\/em>Kelim<\/em>, and each Guf<\/em> begins with Kli <\/em>de <\/em>Keter<\/em>, as it is written in Matei ve Lo Matei<\/em>. However, in this Partzuf <\/em>that came out of the Eynaim<\/em>, the Guf<\/em>begins from Daat<\/em>; there is no memory of the first three Sefirot <\/em>Keter <\/em>Hochma Bina<\/em> in them.<\/p>\n\n\n\n

Besides that, there is a great difference in the Eser <\/em>Sefirot <\/em>de <\/em>Rosh<\/em> itself. Until here there is only one Rosh<\/em> for each Partzuf<\/em>: the first is YESHSUT <\/em>that stands from Tabur <\/em>de <\/em>AK<\/em> upward to the Chazeh<\/em>; the second is the Keter<\/em> of the Nekudim<\/em>; and the third is AVI <\/em>de <\/em>Nekudim<\/em>.<\/p>\n\n\n\n

These two changes are interdependent. It has already been thoroughly clarified in Part 6 that all these three Roshim<\/em> are only one Eser <\/em>Sefirot <\/em>de <\/em>Rosh<\/em>. The matter of their division in this manner is because of the ascent of the Hey Tata’a <\/em>in the Eynaim<\/em>, where the Zivug<\/em> was made on the Masach de <\/em>Behina <\/em>Aleph<\/em>, called Nikvey Eynaim<\/em>.<\/p>\n\n\n\n

The first Rosh<\/em> came out in two Sefirot Keter<\/em> and Hochma <\/em>and in the Nukva <\/em>de <\/em>Hochma<\/em>, the Zivug<\/em>was made on the Hey Tata’a <\/em>incorporated there, and this Rosh<\/em> is called YESHSUT<\/em>. For this reason, the three Sefirot Bina<\/em>, ZA<\/em>, and Malchut<\/em>, are considered HGT <\/em>de <\/em>Rosh<\/em>, as they are below the Masach <\/em>and the place of the Zivug<\/em> and in that they are no longer considered GAR<\/em>.<\/p>\n\n\n\n

Nonetheless, these HGT<\/em> are also considered Rosh<\/em>. Moreover, they are the gist of the Rosh<\/em> of Partzuf Nekudim <\/em>because the above first Rosh<\/em>, called YESHSUT <\/em>that stands from Tabur <\/em>AK<\/em> upward through the Chazeh <\/em>does not join the Partzuf <\/em>at all. Instead, it is regarded entirely as Akudim<\/em> (see Part 6, Ohr Pnimi <\/em>item 20), but its Behinat <\/em>AHP<\/em> that exited to Behinat <\/em>HGT<\/em> are considered Rosh <\/em>de <\/em>Nekudim<\/em>.<\/p>\n\n\n\n

Also, these AHP<\/em> are divided into two Roshim<\/em>. This is so because the Behinat <\/em>Awzen<\/em>, called Sefirat <\/em>Keter <\/em>de <\/em>Nekudim <\/em>is considered Behinat <\/em>Keter<\/em> and Hochma <\/em>of this Rosh<\/em>, in the form of Hey Tata’a<\/em> in the Eynaim<\/em>.<\/p>\n\n\n\n

The Behinat <\/em>Hotem <\/em>Peh<\/em> that came out of this Rosh<\/em> too are YHV<\/em> in the AHP<\/em>. They are considered the third Rosh<\/em>, called AVI <\/em>de <\/em>Nekudim<\/em>. Know, that the second Rosh<\/em> too, called Keter <\/em>de <\/em>Nekudim<\/em>, is also not considered the Rosh<\/em> of the Partzuf<\/em>. This means that its Malchut<\/em> does not expand from above downward to Behinat <\/em>Eser <\/em>Sefirot <\/em>de <\/em>Guf<\/em> since it only shines and clothes in the third Rosh<\/em>, meaning AVI <\/em>de <\/em>Nekudim<\/em>.<\/p>\n\n\n\n

AVI<\/em> alone are the Rosh<\/em> for the Partzuf<\/em> of the Nekudim<\/em>. This means that they Malchut <\/em>expands from above downward to Behinat <\/em>Eser <\/em>Sefirot <\/em>de <\/em>Guf <\/em>de <\/em>Nekudim<\/em> (see above Histaklut Pnimit Part 6, section Cause and Consequence, item 30).<\/p>\n\n\n\n

Know, that even during the Gadlut<\/em>, when Hey Tata’a <\/em>descends from the Eynaim <\/em>in the Keter<\/em> to the Peh <\/em>de <\/em>Rosh<\/em>, Keter<\/em> itself still does not join AVI<\/em> in such a way that they will literally be made into one Rosh<\/em>. Instead, only He\u2019arat <\/em>NHY<\/em> of Keter<\/em> clothes AVI<\/em>. This is the meaning of AVI<\/em> becoming Behinat <\/em>HBD<\/em>, and the second Rosh<\/em> is in Behinat <\/em>Keter<\/em> above their Rosh<\/em>.<\/p>\n\n\n\n

You see how the Eser <\/em>Sefirot <\/em>of one Rosh<\/em> were divided and made into three Roshim<\/em>. The first Rosh<\/em>took Keter <\/em>Hochma<\/em>; the second Rosh<\/em> took the Bina<\/em> in them, called Awzen<\/em>; and the third Rosh<\/em>, called AVI<\/em>, took the ZAT<\/em> in them, called Hotem <\/em>Peh<\/em>. However, the first two Roshim<\/em> do not join the Guf<\/em> of the Partzuf<\/em>.<\/p>\n\n\n\n

You already know that all the Sefirot de <\/em>Guf<\/em> extend from the Rosh<\/em>. The full measure that Malchut de <\/em>Rosh<\/em> clothes in her Ohr Hozer <\/em>from below upward in the Rosh<\/em> expands from her and within her in that same amount to Eser <\/em>Sefirot <\/em>de <\/em>Guf<\/em>.<\/p>\n\n\n\n

Yet, understand that Malchut<\/em> of the third Rosh<\/em> has no more than the two Sefirot <\/em>Hotem <\/em>Peh<\/em>, which are ZAT <\/em>de <\/em>Rosh<\/em>. The GAR<\/em> of Rosh<\/em> are in the two previous Roshim<\/em> because Keter<\/em> and Hochma <\/em>are in the first Rosh<\/em>, called YESHSUT <\/em>and Bina<\/em> is in the second Rosh<\/em>, called Keter<\/em>. Thus we have thoroughly explained that it is impossible for ZON<\/em> to have more than seven Kelim <\/em>HGT <\/em>NHYM<\/em>, since their Rosh<\/em>, being AVI<\/em>, have no more than these ZAT<\/em>, which are Hotem <\/em>Peh<\/em>.<\/p>\n\n\n\n

We might ask about that: Since both lack GAR<\/em>, what then is the greatness of AVI<\/em> over ZON<\/em>? The Rav has already explained that to us above (Part 6 items 21-25). The whole merit of AVI<\/em> over the ZON<\/em> is because AVI<\/em> took a little bit He\u2019arah<\/em> from the Ohr <\/em>Awzen<\/em>. This is why their Kelim<\/em> did not break, and only their ZON<\/em> did not receive any He\u2019arah<\/em> from the Ohr <\/em>Awzen<\/em>, but only from the Hotem <\/em>Peh<\/em>. This is why all their Kelim<\/em> broke.<\/p>\n\n\n\n

In general, we have already learned there thoroughly and we shall explain further in this part that this He\u2019arah<\/em> that AVI<\/em> received from the Ohr <\/em>Awzen<\/em> corrected them by means of Zivug <\/em>Achor <\/em>be <\/em>Achor<\/em>. This means that because of that they had Behinat <\/em>GAR<\/em> of Bina<\/em>, as we shall elaborate below.<\/p>\n\n\n\n

6. The essence of how they were seven and became eleven is that the four Achoraim <\/em>broke from  HB<\/em> and  YESHSUT<\/em>. They were joined above with these seven  Melachim<\/em> and became eleven. Do not wonder at how  Klipot <\/em>were made of  HB<\/em> etc. since this is discerned as what clothes in  ZON<\/em> below to become  Mochin <\/em>for them, and that  Behina<\/em> is considered actual  ZON<\/em>.<\/strong><\/p>\n\n\n\n

7. *Let us complete the scrutiny regarding the primary reason and what it was. His intention is to create this world, which contains reward and punishment. This is impossible except through an officer, which is the measure of repaying the evil. Also, the evil is the  Shoresh <\/em>of the  Sigim<\/em> and the  Shmarim<\/em> of the  Gevurot<\/em> and the  Dinim<\/em>, as it is written, \u201cin the place of justice, that wickedness was there.\u201d<\/strong><\/p>\n\n\n\n

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

7. \u201cIn the place of justice, that wickedness was there.\u201d<\/h5>\n\n\n\n

This refers to the sentence of the Sitra Achra <\/em>that is turned into harsh and bitter Dinim<\/em>, as it is written, \u201cHis ordinances, they have not known them.\u201d Now you can understand the words of the Zohar (Truma, p.164), \u201cThe Sitra Achra <\/em>is given an extra count, and it is counted as a deficit, such as eleven.\u201d<\/p>\n\n\n\n

This is the evil attribute to repay the evil, since the Sitra Achra <\/em>is given more power to hold than they deserve. In that, \u201ca whirling storm; it shall whirl upon the head of the wicked,\u201d and this is what our sages imply, \u201cA camel that went looking for horns, its ears were cut off.\u201d<\/p>\n\n\n\n

8. The  Sigim <\/em>and the  Klipot <\/em>cannot appear except through a concatenation of  Olamot<\/em>. In the end, the  Sigim <\/em>will be sorted and manifest, and all this was through the death of these  Melachim<\/em>. All of them are strong  Dinim<\/em>, named  BON<\/em>, which are  Gevurot<\/em>.<\/strong><\/p>\n\n\n\n

This is so because all these are  Behinot Nekudot<\/em>, being  Nekevot <\/em>and Behinot Ohr Hozer<\/em>,  Mayin Nukvin<\/em>. The  Tzura <\/em>of the  Nekudot <\/em>is  Nitzotzot <\/em>and they are the strong  Nitzotzin <\/em>mentioned in  Parashet Pekudei<\/em>, \u201cCome and see, the  Rosh <\/em>of the beginning of the faith inside the thought. It hammered a strong spark and educed  Nitzotzin<\/em>.\u201d<\/strong><\/p>\n\n\n\n

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

8.  Behinot Nekudot<\/em>, being  Nekevot <\/em>and  Behinot Ohr Hozer, Mayin Nukvin<\/em>.<\/strong><\/p>\n\n\n\n

Malchut <\/em>is called Nekuda<\/em>. This is named after the root Malchut <\/em>over which there was the first Tzimtzum<\/em>, called The Middle Point. Hence, the Malchuyot<\/em> and the Nekevot<\/em> in all the Olamot<\/em> are called Nekudot<\/em>, since they are the subject of the Tzimtzum <\/em>and the Masach<\/em> over which the Zivug <\/em>de <\/em>Hakaa <\/em>with the Ohr Elyon <\/em>occurred.<\/p>\n\n\n\n

He writes, \u201cthrough the death of these Melachim<\/em>. All of them are strong Dinim<\/em>,\u201d etc. These are Behinot <\/em>Nekudot<\/em>, which are Nekevot<\/em> and Ohr Hozer <\/em>and MAN<\/em>. It is so because these three are one matter, meaning the Behinot<\/em> of the Masach <\/em>that raises Ohr Hozer <\/em>and unite and copulate the Partzufim <\/em>Elyonim <\/em>when they rise to MAN<\/em> from the sorting of BYA<\/em>. The explanation to this matter will be brought below.<\/p>\n\n\n\n

9. The thing is that these seven  Melachim <\/em>are the  Behinat <\/em>Gevurot<\/em> that emerged in the world first, as it is written, \u201cIn the beginning God created.\u201d Afterwards He associated  Midat ha <\/em>Rachamim <\/em>with it \u201cin the day that the Lord God made\u201d so that the world could exist and not return to Tohu <\/em>ve <\/em>Bohu<\/em>, as it is written, \u201cNow the earth was unformed and void.\u201d<\/strong><\/p>\n\n\n\n

After he says, \u201cIn the beginning God created,\u201d which are the seven Melachim<\/em>, there are seven words corresponding to them in the verse \u201cIn the beginning.\u201d The name  HaVaYaH <\/em>is the  Hassadim <\/em>and is the eighth Melech<\/em>, called  Hadar<\/em>, which is the Upper  Hesed<\/em>, as mentioned in the Idra, and this is the name  MA<\/em>.<\/strong><\/p>\n\n\n\n

It is known that the name  MA<\/em> is in  Hassadim<\/em>, and the name  BON<\/em> in Gevurot<\/em>. All are hard  Dinim<\/em> from which  Sigim<\/em> the  Klipot <\/em>came out through their death and fall, in the form of the dust of the Upper Earth.<\/strong><\/p>\n\n\n\n

That dust that will be in the ground of the  Mishkan<\/em> (lit. Tabernacle),  Olam <\/em>Beria<\/em>, where they were sorted as in a man in the grave. This is because Beria<\/em> under the  Mishkan<\/em> is  Malchut de <\/em>Atzilut<\/em> and these strong  Nitzotzin <\/em>are thrown there, as it is written in Parashat Pekudei, \u201cThrows  Nitzotzin <\/em>in every direction and sorted the waste from within the thought.\u201d<\/strong><\/p>\n\n\n\n

Thus, throwing these  Nitzotzin <\/em>down to  Beria<\/em> is to sort out the waste and the  Klipot<\/em> that were in potential in the Upper thought, and have now been executed. As the  Nitzotzin <\/em>that the craftsman beats with his hammer instantly quench, so these  Nitzotzin <\/em>quenched and died and returned to the dust, and then they were sorted.<\/strong><\/p>\n\n\n\n

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

9. The  Behinat Gevurot<\/em> that emerged in the world first, as it is written, \u201cIn the beginning God created.\u201d<\/strong><\/p>\n\n\n\n

This refers to what our sages have written, \u201cIn the beginning it came up in the thought to create the world in Midat <\/em>ha <\/em>Din<\/em>. Saw that the world does not stand, preceded Midat ha <\/em>Rachamim <\/em>and associated it with Midat <\/em>ha <\/em>Din<\/em>.\u201d<\/p>\n\n\n\n

We have already discussed it at length (Part 4, Chap 1, Ohr Pnimi <\/em>item 4), and it explains there that the first three Partzufim <\/em>de <\/em>AK<\/em> had only one Kli<\/em> from the Behinat <\/em>Malchut<\/em>, being Midat <\/em>ha <\/em>Din<\/em>, hence they had only one Kav<\/em>. In order for the world to exist according to His wish to do good to His creatures, this can only be depicted in the form of a conduct of reward and punishment, by way of Ten Utterances, and the Tikun<\/em> of the three Kavim<\/em>, Hesed<\/em>, Din<\/em>, and Rachamim<\/em>.<\/p>\n\n\n\n

This was done by the association of Midat ha <\/em>Rachamim <\/em>with Din<\/em>, meaning the association of the First Hey<\/em>, called Midat ha <\/em>Rachamim<\/em>, namely Bina<\/em>, with the Hey Tata’a<\/em>, called Midat <\/em>ha <\/em>Din<\/em>, which is Malchut<\/em>. The beginning of this association is made in the Zivug<\/em> of the Rosh <\/em>SAG<\/em> for Olam <\/em>ha <\/em>Nekudim<\/em>in the form of ascent of Hey Tata’a <\/em>to the Eynaim <\/em>and YHV<\/em> in the AHP<\/em>.<\/p>\n\n\n\n

This is sufficient only for Tikun <\/em>Kavim<\/em> in GAR<\/em>, but in ZAT<\/em> there was still no Tikun <\/em>Kavim<\/em>. For this reason the Kelim<\/em> of the ZAT<\/em> broke and fell to BYA<\/em>, as written there at length.<\/p>\n\n\n\n

The association of Midat ha <\/em>Rachamim <\/em>with Din<\/em> in the GAR<\/em> was not enough to correct the ZAT<\/em>entirely, meaning from Behinat <\/em>Hassadim <\/em>too. Nonetheless, the association in GAR <\/em>de <\/em>Nekudim <\/em>did help to correct the ZAT<\/em> in the Behinot <\/em>Gevurot<\/em>. Although the Kelim <\/em>de <\/em>ZAT<\/em> broke and fell to BYA<\/em>, still, Nitzotzin <\/em>came down with them to revive the Kelim<\/em>.<\/p>\n\n\n\n

Know, that these Nitzotzin <\/em>mean the Tikun<\/em> of the Gevurot<\/em> to be ready to receive the Hassadim <\/em>afterwards, when they are sorted, and rise from there to Atzilut <\/em>as MAN<\/em>. He writes, \u201cthese seven Melachim <\/em>are the Behinat <\/em>Gevurot<\/em> that emerged in the world first, as it is written, \u2018In the beginning God created.\u2019\u201d<\/p>\n\n\n\n

This refers to the Tikun<\/em> of the Gevurot<\/em> to be fitting for sorting and to raise them as MAN<\/em> to receive the Hassadim <\/em>of the new MA<\/em>. They are implied in the words, \u201cIn the beginning God created,\u201d as the name God indicates Gevurot<\/em>.<\/p>\n\n\n\n

He associated  Midat ha Rachamim<\/em> with it \u201cin the day that the Lord God made.\u201d<\/strong><\/p>\n\n\n\n

This refers to the verse, \u201cThese are the generations of the heaven and of the earth when they were created, in the day that the Lord God made earth and heaven\u201d (Genesis 2; 4). The name HaVaYaH <\/em>(lit. Lord) implies Hassadim<\/em>, which is Melech <\/em>Hadar<\/em>, called the new MA<\/em>.<\/p>\n\n\n\n

They cause a Zivug <\/em>Elyon<\/em> there through raising MAN<\/em> from the sorting of the Nitzotzin <\/em>and the Kelim<\/em>in BYA<\/em> to the Atzilut<\/em>, and receive the He\u2019arat <\/em>Hassadim<\/em> of the new MA<\/em>. At that time the desired association of Midat ha <\/em>Rachamim <\/em>with Din<\/em> is over, meaning by that the Tikun <\/em>Kavim<\/em> is completed in ZAT<\/em> too, and all this will be explained elaborately in its place.<\/p>\n\n\n\n

10. It is written in Idrat Nasso (p. 131), \u201cSome were corrected and some were not corrected.\u201d This does not mean that there are some  Melachim <\/em>among them that were corrected and some that were not corrected. Rather, it means that some were sorted and corrected from them, from the actual  Melachim <\/em>themselves, from each and every part of them, and that a part of them in each and every one of them was not corrected and remained below.<\/strong><\/p>\n\n\n\n

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

10. \u201cSome were corrected and some were not corrected\u201d etc. a part of each and every one of them was not corrected and remained below.<\/h5>\n\n\n\n

It is a Partzuf <\/em>of one Adam<\/em>, having corresponding Klipot <\/em>from its Rosh<\/em> to its Raglaim<\/em>, meaning opposite all five Partzufim <\/em>de <\/em>ZON <\/em>de <\/em>Atzilut<\/em>. These five Partzufim<\/em> that were sorted and became Olam <\/em>Atzilut<\/em>, each of them left parts of it that were still not sorted, but are destined to be sorted by raising MAN<\/em> from the work of the righteous throughout the six thousand years of Olam <\/em>ha <\/em>Tikun<\/em>.<\/p>\n\n\n\n

Know, that remains of the above Partzufim <\/em>de <\/em>Atzilut <\/em>that remained unsorted are the entire good reward awaiting the righteous because the world was created in ten utterances, meaning the ten Kelim <\/em>de <\/em>Atzilut<\/em> in Behinat<\/em> association of Midat ha <\/em>Rachamim <\/em>with Din<\/em>.<\/p>\n\n\n\n

It is by that that the conduct of reward and punishment was made in the world, and this is because of the two states of ZON<\/em>, Katnut <\/em>and Gadlut<\/em>. By doing good deeds they raise MAN<\/em> to ZON<\/em>, by which it attains the Gadlut <\/em>and GAR<\/em>, and the Rachamim <\/em>appear.<\/p>\n\n\n\n

If they do bad deeds, by that they cause ZON<\/em> to return to the state of Katnut <\/em>and a conduct of Din<\/em>manifests in the world. It is also the same for each and every individual, relating to one\u2019s own Neshama<\/em>. Yet, here you should understand that there is no absence in the spiritual, much less in Atzilut<\/em>, where He is One and His name One.<\/p>\n\n\n\n

The matter of Mochin <\/em>de <\/em>Gadlut <\/em>and Katnut <\/em>that travel back and forth in ZA <\/em>de <\/em>Atzilut <\/em>by the actions of the Tachtonim<\/em>, does not mean that when the Mochin <\/em>de <\/em>Katnut <\/em>is absent, the previous Mochin <\/em>de <\/em>Gadlut <\/em>vanish. Rather, there is only an addition here, as the previous Mochin <\/em>de <\/em>Gadlut <\/em>that were extended through the work of the righteous remain for ever, unchanged at all by the bad deeds of the wicked.<\/p>\n\n\n\n

Instead, the wicked caused a Behinat<\/em> new Mochin <\/em>to be made, additional to the previous Mochin<\/em>, though the conduct of the world is always through the Mochin <\/em>that is added last. Thus, the chain of time we find in this world, in terms of past and present, extends to us from the Elyonim<\/em>, from the Pnimiut <\/em>and Hitzoniut<\/em>.<\/p>\n\n\n\n

The past extends from the Pnimiut<\/em>, and the present extends from the Hitzoniut<\/em>. The Hitzoniut <\/em>is always apparent to us in this world, and the Pnimiut <\/em>is hidden from us and does not serve us at all, but is destined to appear before us in the future, at Gmar Tikun<\/em>.<\/p>\n\n\n\n

This is the meaning of \u201cRighteous have no rest, not in this world and not in the next world.\u201d This does not refer to the next world after they die, as it is known, \u201cSet free among the dead.\u201d<\/p>\n\n\n\n

Instead, some righteous are awarded the Orot<\/em> of the next world in their life. Our sages tell us that even those great righteous that have already been awarded the next world in their life have no rest. Instead, they must labour in the Holy Work and always come in Behinat <\/em>Achoraim<\/em> that precede the Panim<\/em> in order to raise MAN<\/em> to a new, higher Mochin<\/em>.<\/p>\n\n\n\n

This is so because there is sorting in the Partzufim <\/em>de <\/em>GAR <\/em>de <\/em>ZA<\/em> too, above the Orot<\/em> of the next world. This is the meaning of the Partzufim<\/em> of the Neshamot<\/em> being destined to clothe up to Komat <\/em>AK <\/em>de <\/em>Assiya<\/em>. At that time they will equalize the Koma<\/em> of the Hey <\/em>Partzufim <\/em>de <\/em>AK<\/em>, and this will be explained in its place.<\/p>\n\n\n\n

The matter of this Halbasha<\/em>, that the Neshamot<\/em> are awarded clothing the Partzufim <\/em>Elyonim<\/em> means the good reward, that is hidden for the righteous in the future. Because of all the Mochin<\/em>, extended by raising MAN<\/em> that they raise by the good deeds that they do, though afterwards they come in Behinat <\/em>Achoraim<\/em> and cause Katnut <\/em>in ZON<\/em> again, we see that the previous Mochin de <\/em>Gadlut<\/em> are not absent. Instead, they come as Pnimiut<\/em>.<\/p>\n\n\n\n

Hence, they have a way of always extending new Mochin<\/em>. The first Mochin <\/em>come to them in Pnimiut<\/em>, in a way that they extend a higher Mochin<\/em> every time.<\/p>\n\n\n\n

Also, all these Mochin<\/em> that were drawn to the Partzufim <\/em>Elyonim <\/em>through the MAN<\/em> that they raised, all these belong to their share. Though in the present they enjoy only the last Mochin <\/em>that they have extended, the previous Mochin <\/em>remain forever. However, they do not use them in the present, so that they will be able to increase strength and go from strength to strength. In the future, they will all acquire all these Mochin <\/em>that were drawn by them at once.<\/p>\n\n\n\n

This is the meaning of what our sages said, \u201cThe Creator is destined to impart every righteous 310 worlds, as it is said, \u2018That I may cause those that love Me to inherit substance, and that I may fill their treasuries\u2019\u201d (end of Masechet Okatzin). It means that the Mochin <\/em>that they have extended in the Olamot <\/em>Elyonim<\/em> is their share in their future.<\/p>\n\n\n\n

11. The thing is that of these 288  Nitzotzin <\/em>of the  Melachim <\/em>that died and descended to  Olam <\/em>Beria<\/em>, when the  Tikun<\/em> of the eighth  Melech<\/em>,  Hadar<\/em>, came, he began to sort out the  Nitzotzot<\/em> and the  Kelim<\/em> from them too. Everything that it sorted of them was only the  Nukva<\/em> parts in all the Partzufim<\/em>. In the beginning, the selected and the best of them was sorted and rose to  Atzilut<\/em>.<\/strong><\/p>\n\n\n\n

12. There are also degrees in  Atzilut <\/em>itself. First, through the above mentioned  Ibur <\/em>Elyon<\/em>, they began to sort the best among them, of which Nukva <\/em>de <\/em>Atik<\/em> was made.<\/strong><\/p>\n\n\n\n

After the  Ohr <\/em>Nitzotzot <\/em>of the 288  Nitzotzot <\/em>was mixed with the  Ohr <\/em>of Nekudat <\/em>Keter <\/em>that remained in  Atzilut <\/em>and the  Kelim<\/em> of the  Melachim <\/em>mixed with the new  Kelim <\/em>of the new  MA <\/em>, all that was made into  Nukva <\/em>de <\/em>Atik <\/em>and  Atik <\/em>. It is so in all the others too.<\/strong><\/p>\n\n\n\n

Afterwards, through the  Zivug <\/em>de <\/em>Dechura de <\/em>Atik <\/em>with  Nukva <\/em>, they raised and sorted  Nitzotzot <\/em>that fell below, the fitting part, to  Nukva <\/em>de <\/em>Arich <\/em>and entered in the place of the  Ibur<\/em> in the form  Mayin Nukvin<\/em>. There they sweeten and correct by being there for the time of the  Ibur<\/em> and become Behinat <\/em>Partzuf<\/em>.<\/strong><\/p>\n\n\n\n

13. Likewise,  Arich<\/em> sorted for  Nukva <\/em>de <\/em>AVI<\/em> and  AVI<\/em> for  ZON<\/em>, the entire Behinat <\/em>Malchut <\/em>in them. This is why these are called  Melachim<\/em>, since all the  Malchuyot<\/em> were made of them.<\/strong><\/p>\n\n\n\n

Similarly, every  Yod Sefirot<\/em> themselves in each and every  Partzuf <\/em>were sorted in the above-mentioned order. What could not be sorted and rise in Olam Atzilut<\/em> even for the bottom  Nukva de ZA,<\/em> remained in  Beria<\/em>. Later on, all the parts of  Beria <\/em>were made of them, in its order of degrees.<\/strong><\/p>\n\n\n\n

The  Nitzotzot<\/em> of  Beria<\/em> cannot be sorted by  AVI <\/em>de <\/em>Atzilut <\/em>since they cannot rise above  ZON<\/em>. Instead, they are sorted in  Beten<\/em> of  Nukva <\/em>de <\/em>ZA<\/em> through the  Zivug<\/em> of  ZA<\/em> with it.<\/strong><\/p>\n\n\n\n

However, there too only  Behinat <\/em>Atik <\/em>de <\/em>Beria<\/em> is sorted, and there  Arich <\/em>de <\/em>Beria<\/em> is sorted, and  AVI <\/em>de <\/em>Beria<\/em> are sorted in  Arich<\/em>, and likewise always. This is so because it is impossible for any part to be sorted above the place of its degree, not in place and not in time. They are only one after the other in both order of degrees and the order of the time of their  Tikun<\/em>, and this is elaborated sufficiently.<\/strong><\/p>\n\n\n\n

14. See regarding  Ibur <\/em>ZA<\/em>, how it is impossible to open the grave without blood when it is born. These are the parts called  Sigim<\/em> in comparison with Atzilut<\/em>. These  Sigim<\/em> and blood return to be sorted in  Beria<\/em>, that which Beria<\/em> evaluates as  Sigim<\/em>, returns to be sorted in  Yetzira<\/em> etc. similarly in each degree, and this is enough.<\/strong><\/p>\n\n\n\n

Afterwards it is likewise with the worse in  Yetzira<\/em>, and after that with the worst of all in  Assiya<\/em>, also according to its degrees. This is so because all the parts of these three  Olamot <\/em>BYA<\/em> are  Behinat <\/em>Nukva<\/em>; there is no Dechura <\/em>among them at all. Even the  Dechurin <\/em>(pl. for  Dechura<\/em>) among them are but forces of the  Nukva<\/em>, since they are all soldiers and armies of the  Malchut<\/em>, and all were made of the sorting of the seven  Melachim <\/em>as we have mentioned.<\/strong><\/p>\n\n\n\n

15. Also, all the creatures and the  Neshamot<\/em> of the righteous are all from the sorting of these  Melachim<\/em>. They are sorted daily by our prayers and rise up as  Mayin Nukvin<\/em>. Then they are corrected and come to the world.<\/strong><\/p>\n\n\n\n

This is the meaning of, \u201cAll of Israel are children of  Melachim<\/em>,\u201d and this is the meaning of, \u201cMessiah Son of David doth not come until all the Neshamot<\/em> in the  Guf<\/em> perish,\u201d being the  Guf<\/em> that is mixed of good and evil. Also, all the angels and all the creatures in heaven and in earth, all came from these scrutinies.<\/strong><\/p>\n\n\n\n

16. After every thing that was made to create the four  Olamot <\/em>ABYA<\/em> had been sorted,  Adam ha Rishon <\/em>was created to complete and examine through his actions and  Mitzvot<\/em>.<\/strong><\/p>\n\n\n\n

By the power of the  Mitzvot <\/em>and the prayers to scrutinize the scrutinies these  Melachim <\/em>were joined in the Tree of Knowledge of Good and Bad in their  Sigim<\/em>. Then he too died and his entire offspring after him, to sort his parts that were mixed with good and bad like the  Melachim<\/em>.<\/strong><\/p>\n\n\n\n

This is the meaning of reincarnation, as it is explained in its place. For this reason there are angels that die and are renewed every day, as it is written, \u201ccreated His servants,\u201d etc. This is enough for the understanding for the pen fails to specify every thing.<\/strong><\/p>\n\n\n\n

17. After all these scrutinies that was scrutinized during the creation of the  Olamot ABYA<\/em>, most of the  Sigim <\/em>in them had still not been sorted, as the good leaves and the little good remains with the completely evil. Every day the good is sorted and leaves, and the evil remains.<\/strong><\/p>\n\n\n\n

Hence, these parts that were not sorted before the creation of  Adam ha Rishon <\/em>and had to be sorted by  Mayin Nukvin <\/em>that  Adam<\/em> will raise through his actions, these were the  Behinat <\/em>Sigim<\/em> and  Klipot<\/em>. They were also as it is mentioned in  ABYA<\/em> since the better part in them were the constituents of  Sigim<\/em> in  Atzilut <\/em>of the  Klipot<\/em>. This too is according to the degrees  Atik<\/em>and  Arich<\/em> etc. and the worst in  Beria<\/em> of the  Sigim<\/em>, and that too through her degrees etc. similarly through  Assiya<\/em>.<\/strong><\/p>\n\n\n\n

18. Indeed, you should know that when these  Sigim <\/em>were sorted and the Behinot four  Olamot ABYA<\/em> were made of them, they are complete  Sigim <\/em>and  Klipot<\/em>. All the  Behinot Melachim<\/em> that could not be sorted were placed inside them in  Behinat Neshama<\/em> and sustenance in them, reviving them, as mentioned in  Parashat Itro <\/em>p. 69, \u201cThere is no  Sitra Achra<\/em> that does not have a minute Light.\u201d<\/strong><\/p>\n\n\n\n

This is the meaning of the pursuit of the evil inclination and the  Sitra Achra <\/em>to cause the righteous to sin and to cling to  Kedusha<\/em>, as they have no sustenance besides that. When  Kedusha <\/em>and goodness increase, their lives increase. Now you should not wonder why the evil inclination is in pursuit of  Adam<\/em> to cause him to sin.<\/strong><\/p>\n\n\n\n

19. Everything that we always sort in our prayers from the day of Adam\u2019s creation to the days of the  Messiah<\/em>, everything is from those  Behinot <\/em>of the  Melachim <\/em>placed inside the  Klipot<\/em>. There are  Behinot <\/em>that are sorted every day, even now, which concern  Atzilut<\/em>, there are for each  Olam <\/em>in BYA<\/em>, and there are for the  Neshamot <\/em>and so on in every item.<\/strong><\/p>\n\n\n\n

When all the sustenance and goodness completes its exit from them and complete  Sigim<\/em> are left, it is then written, \u201cHe will swallow up death for ever.\u201d These are  Sitra Achra<\/em>, called death because they are the  Sigim<\/em> of the dead  Melachim<\/em>, and keep that. It is as we have written about Son of David, that he doth not come before all the  Neshamot<\/em> in the  Guf<\/em> perish.<\/strong><\/p>\n\n\n\n

20. Indeed, you should know that as they are four  Olamot ABYA<\/em> in Kedusha <\/em>and their  Shoresh <\/em>is only  Eser Sefirot<\/em> that expand in them sort-by-sort and degree-by-degree, so it is in  ABYA de Klipot<\/em>. They are all rooted in the sorting of the  Melachim<\/em> that could not be sorted, and they are eleven  Sefirot<\/em>.<\/strong><\/p>\n\n\n\n

It is written in the Zohar (Parashat Truma p.164), \u201cThe  Sitra Achra <\/em>is given an extra count, and it is counted as a deficit, such as eleven.\u201d It means that when it is given the extra count, it is a demerit, since they are ten in  Kedusha<\/em> and eleven in the  Klipot<\/em>.<\/strong><\/p>\n\n\n\n

This is so because while they are eleven, they are only nine, since these eleven are seven  Behinot<\/em>, seven  Melachim<\/em>,and two  Achoraim de <\/em>AVI<\/em>, which are only nine. However, in the division of  AVI<\/em> into two  Behinot<\/em> they will have four  Achoraim<\/em>, and then they will all be eleven  Behinot<\/em>.<\/strong><\/p>\n\n\n\n

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

20. \u201cThe  Sitra Achra<\/em> is given an extra count, and it is counted as a deficit, such as eleven.\u201d<\/strong><\/p>\n\n\n\n

He brings evidence to his words above when he says that in general, ABYA <\/em>de <\/em>Klipot <\/em>are eleven Sefirot <\/em>vis-\u00e0-vis the general ABYA <\/em>de <\/em>Kedusha<\/em>, which are Eser <\/em>Sefirot<\/em>. He explains that the reason they number eleven is because they are from the residue of the Sigim<\/em> that were not sorted.<\/p>\n\n\n\n

There are eleven Behinot<\/em> in this matter, which are seven Melachim <\/em>and four Achoraim<\/em>, de <\/em>AVI<\/em> and YESHSUT<\/em>, which are eleven, as it is written, \u201cWhere are their gods, the rock in whom they trusted.\u201d These are the very eleven days from Horev through Mt. Seir, and this is the meaning of the eleven signs of the incense. Since they are the entire sustenance in the Klipot<\/em>, when they are burnt, the vitality of the Klipot <\/em>rises upwards, the Sigim<\/em> and the death are cancelled, and the plague stops.<\/p>\n\n\n\n

The Rav does not come down to interpret the words of the Zohar here. However, since there is a great secret in their words, the text should be brought complete and be somewhat interpreted. It says, \u201cThe Sitra Achra <\/em>is given an extra count, and it is counted as a deficit, such as eleven. It is as we have stated that in every place where letters are added, such as here, it is a demerit, such as your brothers have said, that they said enough, and on the side of Kedusha<\/em>, he reduced a letter, and it is an addition,\u201d thus far its words.<\/p>\n\n\n\n

Interpretation: The whole of the Sitra Achra <\/em>is from the breaking of the vessels, as the Rav says, that there are eleven Behinot<\/em>. It is known that their Tikun<\/em> is in the form of the twelve Partzufim<\/em> of Kedusha<\/em>, as the entire Tikun<\/em> of the breaking of the vessels is in the twelve Partzufim <\/em>of Atzilut<\/em>. Through them, the Sitra Achra <\/em>is gradually annulled until \u201cHe will swallow up death for ever.\u201d<\/p>\n\n\n\n

He says, \u201cThe Sitra Achra <\/em>is given an extra count, and it is counted as a deficit.\u201d This is so because a \u201ccount\u201d is a name for Malchut<\/em>, and Malchut de <\/em>Sitra Achra <\/em>is considered an extra count. [Written aside in the manuscript of the author: \u201cCount\u201d means wisdom; \u201cExtra\u201d means adding, by way of \u201cAll who adds, subtracts.\u201d].<\/p>\n\n\n\n

This is the meaning of Malchut <\/em>without a crown, which are nine and not ten since they have no sucking from the Keter<\/em>. A Crown is Keter<\/em>. Hence, they are in impudence, in the form of \u201cMalchut <\/em>without a Crown\u201d. They are the evil eye, in the form of, \u201cNinety nine die of evil eye, and one from other diseases.\u201d<\/p>\n\n\n\n

He says, \u201csuch as eleven,\u201d meaning all who adds, subtracts. They add seventy to the eleven [Written aside in the manuscript of the author: and the Partzuf Elyon<\/em> of the twelve departs, which is Ein Sof <\/em>and Keter<\/em>] and are left only in the eleven. [Written aside in the manuscript of the author: eleven because they cancel and break and fall to the authority of the Klipot<\/em>. This is the meaning of the tree shouting, \u201cDo not touch me,\u201d because in the touching of the Ayin<\/em> in the eleven it falls to the Klipot<\/em>.] This is so because they have no sucking in Keter<\/em>.<\/p>\n\n\n\n

This is the meaning of, \u201cin the side of Kedusha<\/em> he diminished an Ot<\/em> and it is an addition. It means that the Ayin<\/em> is reduced from the eleven and the combination of Kedusha <\/em>comes out in the addition since it becomes twelve. Understand that in addition to the Rav\u2019s words and with the rest of the words of the Zohar there.<\/p>\n\n\n\n

21. You find that the  Melachim <\/em>that remain from the sorting are the very sustenance of the  Klipot<\/em>. They are called \u201cMultiple Authorities\u201d since they are separated and are not connected, as they have not been corrected yet. These are eleven days from Horev to Mt. Seir, and they are the  Melachim <\/em>that ruled in Mt. Seir, which is Edom.<\/strong><\/p>\n\n\n\n

They are the ones who said, \u201cWhere are their gods, the rock in whom they trusted,\u201d and these are the eleven signs of the incense that rise upward when they burn. They depart from within the  Sigim<\/em>, called death, and then the  Sigim<\/em> and the death are cancelled and the plague stops.<\/strong><\/p>\n\n\n\n

22. These eleven signs of the incense are but one  Behina<\/em>, which is the Noga<\/em> around it, and corresponds to it in  Yetzira<\/em>, in  Beria<\/em>, and in  Atzilut<\/em>. This  Klipa <\/em>de <\/em>Noga<\/em> is called  \u201cRuach <\/em>Elokim <\/em>Merachefet<\/em>\u201d (lit. the spirit of God hovered). Its  Otiot<\/em> are  Mem<\/em>,  Tav<\/em> \u2013  Peh<\/em>,  Reish<\/em>,  Het<\/em> (\u05de”\u05ea \u05e4\u05e8”\u05d7).<\/strong><\/p>\n\n\n\n

These are the 288  Nitzotzin <\/em>of the  Melachim <\/em>that died and this  Klipa<\/em> is made of the 288  Nitzotzin <\/em>that remained inside the  Kelim<\/em> and were not sorted. It hovers over the  Klipot <\/em>and does not enter them.<\/strong><\/p>\n\n\n\n

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

22. The  Noga <\/em>around it, and corresponds to it in  Yetzira<\/em>, in  Beria<\/em>, and in  Atzilut<\/em>.<\/strong><\/p>\n\n\n\n

Know, that  ABYA <\/em>de <\/em>Klipa<\/em> are the opposite from  ABYA <\/em>de <\/em>Kedusha<\/em>. This is so
because in  Kedusha<\/em>, all that is higher is more Holy, and every thing that lessens, its  Kedusha <\/em>descends to the  Sof<\/em> of  Assiya<\/em>.<\/p>\n\n\n\n

Conversely, in the Klipot<\/em>, the highest Klipa<\/em> opposite Atzilut<\/em> is weak and not so bad, and the lower it descends the stronger are the impurity and the Klipot<\/em>.<\/p>\n\n\n\n

Also, there is a difference regarding the mixture of good and bad in Klipat <\/em>(Klipa<\/em> of) Noga<\/em>, meaning in the Behinat <\/em>Sigim<\/em> that were not sorted. In Assiya <\/em>it is mostly bad, where they father every impurity, meaning the impurity of the dead.<\/p>\n\n\n\n

The Klipot de <\/em>Yetzira <\/em>are mixed good and bad, half each, and she defiles the weekdays too, as Olam <\/em>Yetzira <\/em>is the pure weekdays. In the Klipot de <\/em>Beria<\/em> the mixture is mostly good and some bad. It defiles only the Truma<\/em> (lit. Contribution) because Olam <\/em>Beria<\/em> is Behinat <\/em>Truma<\/em>.<\/p>\n\n\n\n

Olam <\/em>Atzilut <\/em>is mostly good and there is a little bit of Klipa<\/em> in it. However, even that little bit is not mixed with the Kedusha<\/em>. The Kedusha de <\/em>Atzilut <\/em>has no impurity, but disqualifies the Kodashim<\/em>, as Atzilut <\/em>is Behinat <\/em>Kodashim<\/em>.<\/p>\n\n\n\n

\u201cRuach Elokim Merachefet\u201d<\/em> (lit. the spirit of God hovered). Its  Otiot <\/em>are  Mem, Tav<\/em> \u2013  Peh, Reish, Het<\/em> (\u05de”\u05ea \u05e4\u05e8”\u05d7).<\/strong><\/p>\n\n\n\n

It means that the Nitzotzin <\/em>are Behinot <\/em>Reshimot <\/em>from the Orot<\/em> that fled from the seven Melachim <\/em>and died. The Reshimot <\/em>descended with them so that they would have the strength for the revival of the dead. Also the Otiot <\/em>Reish<\/em>, Peh<\/em>, Het <\/em>(288) and Peh<\/em>, Reish<\/em>, Het <\/em>(fled) are the same, and understand that.<\/p>\n\n\n\n

23. *Know, that there are four  Behinot<\/em> in  Olam <\/em>Atzilut<\/em>, in how the  Zachar <\/em>and the  Nekeva <\/em>are situated there, whether they are in  Behinot <\/em>Nekudot<\/em>prior to the  Tikun<\/em>, or when they are in  Behinot<\/em> complete  Partzuf <\/em>after the Tikun<\/em>.<\/strong><\/p>\n\n\n\n

This is their arrangement: the worst is both being  Achor <\/em>be <\/em>Achor<\/em>. Above it is  Achor <\/em>be <\/em>Panim<\/em>. This means that the  Zachar <\/em>will turn its  Achoraim <\/em>facing the  Panim<\/em> of the  Nekeva<\/em>, as now the  Nekeva <\/em>can receive the  Ohr<\/em>from the  Achoraim <\/em>of the  Zachar<\/em>, through her  Panim<\/em>. However, she still does not have the strength to receive from the  Panim<\/em> of the  Zachar<\/em>.<\/strong><\/p>\n\n\n\n

Above it, it is  Panim <\/em>be <\/em>Achor<\/em>. This means that the  Zachar <\/em>turns his  Panim<\/em>facing the  Achoraim <\/em>of the  Nekeva <\/em>and shines in her. There is greater merit in that since the  Ohr<\/em> of the  Panim<\/em> of the  Zachar <\/em>themselves shine in the  Nekeva<\/em>, though she still does not have the strength to receive it through the  Panim<\/em>. For this reason she turns her  Achoraim <\/em>and receives the  Ohr<\/em> in the  Panim<\/em> themselves through there.<\/strong><\/p>\n\n\n\n

By so doing, the  Ohr<\/em> becomes a little thicker there, and when the  Ohr<\/em>passes through the  Achor<\/em> and reaches the side of her  Panim<\/em>, she will be able to receive it, since it became a little more  Av<\/em>. This is the meaning of, \u201ca wise will better her in the back  (Achor<\/em>).\u201d<\/strong><\/p>\n\n\n\n

When the  Panim<\/em> of the  Hochma<\/em>, being the  Zachar<\/em>, look in the  Achoraim <\/em>of the  Nekeva <\/em>and shine in her, he will better her and shine in her additional He\u2019arah<\/em>, more than if they were the opposite, which is  Achor<\/em> in  Panim<\/em>, which is the second degree.<\/strong><\/p>\n\n\n\n

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

23. Four  Behinot <\/em>etc. the worst is both being  Achor be Achor<\/em>.<\/strong><\/p>\n\n\n\n

These four degrees apply both in ZON<\/em> and in AVI<\/em>, though they originate in AVI<\/em>. Since they are the first elements to understand the Mochin <\/em>de <\/em>AVI<\/em> and ZON<\/em>, it is appropriate to elaborate and explain them thoroughly.<\/p>\n\n\n\n

It has been explained (Part 6) that Rosh <\/em>de <\/em>Nekudim<\/em>, called AVI<\/em>, are only Behinat <\/em>Hotem <\/em>Peh <\/em>de <\/em>Rosh<\/em> compared to the Eser <\/em>Sefirot <\/em>of the general Rosh<\/em>. From the perspective of the second Rosh<\/em>, they are Behinat <\/em>AHP<\/em> that went outside the Rosh<\/em> because the Hey Tata’a <\/em>is in the Eynaim <\/em>de <\/em>Keter<\/em>. Thus, AVI<\/em> are found below the Masach de <\/em>Rosh<\/em>, for which they are considered HGT<\/em> (Part 6, Ohr Pnimi <\/em>item 44, sub-header \u201cOt Yod<\/strong><\/em>\u201d).<\/p>\n\n\n\n

You must know that even though we have said that these AVI<\/em> are Behinat <\/em>HGT<\/em>, they are still considered Behinat <\/em>GAR<\/em> and Rosh<\/em> from the perspective of Bina<\/em>, by the Tikun <\/em>de <\/em>Achor <\/em>be <\/em>Achor <\/em>in them. This Tikun<\/em> extends from the Bina <\/em>de <\/em>Ohr Yashar <\/em>since the Bina <\/em>de <\/em>Ohr Yashar <\/em>is Ohr <\/em>de <\/em>Hassadim<\/em>, not Hochma<\/em>, by way of \u201cbecause He delighteth in mercy\u201d (as the Rav has written above, Part 6 item 41 and Ohr Pnimi <\/em>item 40, par. \u201cThe Panim<\/em> and Achor<\/em>\u201d).<\/p>\n\n\n\n

Hence, it is considered that her Achoraim <\/em>reject Hochma <\/em>and her Panim<\/em> is only Ohr <\/em>Hassadim<\/em>. It follows, that the Hochma <\/em>and Bina <\/em>de <\/em>Ohr Yashar <\/em>are in Achoraim <\/em>to each other (see above Part 1, Chap 1, Ohr Pnimi <\/em>item 50).<\/p>\n\n\n\n

It has been explained above in the Rav\u2019s words (Part 6 item 24) that AVI<\/em> took some He\u2019arah<\/em> from the Ohr <\/em>Awzen<\/em>, meaning the Ohr <\/em>Bina<\/em> of the Eser <\/em>Sefirot <\/em>of the general Rosh<\/em>. Hence, the Achoraim <\/em>de <\/em>Ohr <\/em>Bina<\/em> helped to sustain them in Behinat <\/em>GAR<\/em>.<\/p>\n\n\n\n

Although they are below the Masach de <\/em>Rosh<\/em> at Nikvey Eynaim de <\/em>Keter<\/em>, and this Masach<\/em>, which is the Hey Tata’a<\/em>, prevents the He\u2019arat <\/em>Hochma <\/em>of the Rosh<\/em> from them, it is still not considered a flaw for them at all. It is so because in any case, they do not want to receive He\u2019arat <\/em>Hochma <\/em>at all, as they specifically crave and want Hassadim<\/em>. They reject Hochma <\/em>by the force of the Achoraim <\/em>that rides on them and imprints that desire in them, in the form of \u201cbecause He delighteth in mercy.\u201d<\/p>\n\n\n\n

Now you can thoroughly understand the Rav\u2019s words there (Part 6, item 25) that the ZAT<\/em> that did not receive anything from the He\u2019arat <\/em>Awzen<\/em>, and because of that the Kelim<\/em> broke Panim<\/em> and Achor<\/em>. However, AVI<\/em>, which received some He\u2019arah<\/em> from the Ohr <\/em>Awzen<\/em> did not break, only their Achoraim<\/em>. Their Panim<\/em> sustained and did not break although they took He\u2019arat <\/em>Ohr <\/em>Awzen<\/em> in remoteness of location.<\/p>\n\n\n\n

Now you can thoroughly understand the matters. It has been explained that through the He\u2019arah<\/em> that they received from the Achoraim <\/em>de <\/em>Ohr <\/em>Awzen<\/em>, they were not at all blemished from the remoteness of location. This means that they have departed from the Behinat <\/em>Rosh<\/em>, by the Hey Tata’a <\/em>in the Eynaim <\/em>de <\/em>Keter<\/em> that prevents He\u2019arat <\/em>Hochma de <\/em>Rosh<\/em> from them.<\/p>\n\n\n\n

This is so because they have no wish for Ohr <\/em>Hochma<\/em>. Even if they had been at a near location, they would still reject the Ohr <\/em>Hochma <\/em>from them, as they are in Achoraim <\/em>with it. For this reason they still have Behinat<\/em> complete Rosh<\/em> from this Behina <\/em>de <\/em>Bina<\/em>, and this is why the flaw of the breaking did not govern them at all in this Behina<\/em>. It means that the Kelim <\/em>de <\/em>Panim<\/em> sustained entirely, namely the Panim <\/em>de <\/em>Bina<\/em>, which is Ohr <\/em>de <\/em>Hassadim<\/em>.<\/p>\n\n\n\n

Only what they later received in their Kelim <\/em>de <\/em>Achoraim<\/em> through the Zivug <\/em>de <\/em>Yesod <\/em>AK<\/em>, by which Zivug<\/em> they turned their Kelim <\/em>de <\/em>Achoraim<\/em> and made them into Behinat <\/em>Panim<\/em>, meaning received He\u2019arat <\/em>Hochma<\/em> in them, only these Kelim<\/em> broke (see Part 5, item 40, par. \u201cThe Panim<\/em> and Achor<\/em>\u201d). This is because they had already been blemished by the remoteness of location and have become Behinat <\/em>Guf<\/em>.<\/p>\n\n\n\n

The Rav says above that if AVI<\/em> had not begun in Behinat <\/em>Achor <\/em>be <\/em>Achor<\/em>, they would have broken like the ZAT<\/em> of the Nekudim<\/em>. It means that through this Tikun<\/em> of Achor <\/em>be <\/em>Achor<\/em>, which is the He\u2019arat <\/em>Ohr <\/em>Awzen<\/em>, they are considered Behinat <\/em>Rosh<\/em>, being below the Masach de <\/em>Hey Tata’a<\/em> in the Eynaim<\/em>. For this reason the breaking does not govern them.<\/p>\n\n\n\n

However, if that Tikun<\/em> of Achor <\/em>be <\/em>Achor <\/em>had not been in them, they would have been considered actual Guf<\/em>, like the ZAT <\/em>de <\/em>Nekudim<\/em>, as both are only Behinat <\/em>Hotem<\/em> and Peh <\/em>(Ohr Pnimi <\/em>item 5, par. \u201cWe might ask\u201d).<\/p>\n\n\n\n

Thus we have thoroughly clarified the matter of the Achoraim <\/em>de <\/em>Ima<\/em> with respect to Hochma<\/em>. Yet, Abba<\/em> too is considered to be with his Achoraim <\/em>toward Bina<\/em> because of the Hey Tata’a <\/em>in the Nikvey Eynaim <\/em>of the Keter<\/em>.<\/p>\n\n\n\n

Consequently, Abba<\/em> cannot dispense Bina<\/em> any Behinat <\/em>Hochma<\/em>, as he is below the Masach<\/em>. This is why it is considered Achor <\/em>be <\/em>Achor<\/em>, since Abba<\/em> cannot administer to Bina<\/em> from the He\u2019arat <\/em>Hochma<\/em>, due to the Achoraim <\/em>de <\/em>Hey Tata’a<\/em>, even if Bina<\/em> had returned her Panim<\/em> to the Hochma<\/em>.<\/p>\n\n\n\n

Conversely, Bina<\/em> would not have received the Ohr <\/em>Hochma <\/em>from Abba<\/em>, even if Abba<\/em> had returned his Panim<\/em> to Bina<\/em>, to give her Ohr <\/em>Hochma<\/em>, \u201cbecause He delighteth in mercy.\u201d Thus we have thoroughly explained the situation of the first degree, called Achor <\/em>be <\/em>Achor<\/em>.<\/p>\n\n\n\n

Above it is  Achor be Panim<\/em>. This means that the  Zachar <\/em>will turn its  Achoraim <\/em>facing the Panim <\/em>of the Nekeva.<\/strong><\/p>\n\n\n\n

You must know that two diminutions occurred in the Bina<\/em> by the ascent of the Hey Tata’a <\/em>in the Eynaim<\/em>: 1 \u2013 The Masach<\/em> that was erected in the Eynaim<\/em>, because of which Bina<\/em> came down to the Behinat<\/em> restricted Malchut<\/em>, in which there was a Zivug <\/em>de <\/em>Hakaa <\/em>in the Rosh<\/em> and in which the Partzuf <\/em>ended, meaning in Sefirat <\/em>Bina <\/em>de <\/em>NHY<\/em>. The second diminution occurred in her by the force of the Gevurot<\/em>, meaning the blockage of Hassadim <\/em>in the Kli <\/em>Malchut <\/em>from the source of her emanation.<\/p>\n\n\n\n

The matter of these Gevurot<\/em> in Kli <\/em>Malchut<\/em> was explained above in the Rav\u2019s words regarding the Ohr <\/em>Malchut <\/em>in Kli <\/em>de <\/em>Yesod<\/em>, present in Partzuf <\/em>AB <\/em>de <\/em>AK<\/em>, which is Hitpashtut <\/em>Bet <\/em>de <\/em>AK<\/em>. The Orot<\/em> have changed and Ohr <\/em>Hochma <\/em>came in Kli <\/em>de <\/em>Keter<\/em>, Ohr <\/em>Bina<\/em> in Kli <\/em>de <\/em>Hochma<\/em> etc. until Ohr <\/em>Malchut <\/em>in Kli <\/em>de <\/em>Yesod<\/em> (Part 5, item 45 and Ohr Pnimi <\/em>there).<\/p>\n\n\n\n

This is the Ohr <\/em>Achoraim <\/em>that remains of Sefirat <\/em>Hod<\/em> that no longer has He\u2019arat <\/em>Hassadim <\/em>of the VAK <\/em>de <\/em>ZA <\/em>in it. Hence, it is discerned as Behinot <\/em>Hey <\/em>Gevurot<\/em> there in the Kli <\/em>de <\/em>Yesod<\/em>.<\/p>\n\n\n\n

It has also been explained there that the Shoresh <\/em>of Malchut <\/em>is the Sefirat <\/em>Hod<\/em>, meaning the fifth Hesed<\/em> of the Hey <\/em>Hassadim<\/em>, though she has two diminutions in Yesod<\/em> and in Malchut<\/em>. Hence, Malchut <\/em>is discerned as having Kelim <\/em>de <\/em>Panim<\/em> from the perspective of her Hitkalelut <\/em>in the ZA<\/em>, that receive He\u2019arat <\/em>Hochma <\/em>like the ZA<\/em>, but with a blockage of Hassadim<\/em>.<\/p>\n\n\n\n

Thus, the Panim<\/em> and Achoraim <\/em>found in the Kelim<\/em> of Malchut <\/em>have been explained, and they are both Behinat <\/em>Gevurot<\/em>. In herself, she is corrected with a Masach <\/em>that rejects Hochma<\/em>. This is discerned as her Achoraim<\/em>. Also, she has He\u2019arat <\/em>GAR<\/em> from the perspective of her Hitkalelut <\/em>in ZA<\/em>, which is the fifth Hesed<\/em>, Hod<\/em>, though she is blocked to Hassadim<\/em>. Bina<\/em> received these two diminutions from Malchut<\/em>, by the ascent of the Hey Tata’a <\/em>in the Eynaim<\/em>.<\/p>\n\n\n\n

Now you can understand the necessity for these two situations, Achor <\/em>be <\/em>Achor <\/em>and Achor <\/em>be <\/em>Panim<\/em>. First, the first diminution is erected, being the hard Achoraim <\/em>of the Malchut <\/em>because of the Masach <\/em>and the Tzimtzum <\/em>that lie on Bina<\/em> because of the Hey Tata’a <\/em>in the Nikvey Eynaim<\/em>. This Tikun<\/em> is done by the Achoraim de <\/em>Bina<\/em>.<\/p>\n\n\n\n

After this is corrected, there still remains the second diminution on her, being the blockage of Hassadim <\/em>in the Kli <\/em>de <\/em>Panim<\/em> of the Malchut <\/em>that rests on the Bina<\/em> due to the Hey Tata’a <\/em>in the Eynaim<\/em>. This is done by the state of Achor <\/em>be <\/em>Panim<\/em>, as the Zachar<\/em>, which is Hochma<\/em>, shines Ohr <\/em>Hassadim <\/em>in her from his Behinat <\/em>Achoraim <\/em>into the Kelim <\/em>de <\/em>Panim<\/em> of the Bina<\/em>, which suffer from this shortage only, as they do not lack He\u2019arat <\/em>GAR<\/em>.<\/p>\n\n\n\n

Now Bina<\/em> is corrected from the perspective of the Kelim<\/em>, both in her Achor<\/em> part, and in her Panim<\/em>part. However, she still receives only Ohr <\/em>de <\/em>Hassadim <\/em>from the Behinat <\/em>Achoraim <\/em>of the Hochma<\/em>, and she is still unfit to receive the Ohr <\/em>Panim<\/em>, which is Ohr <\/em>Hochma<\/em>.<\/p>\n\n\n\n

Above it, it is  Panim be Achor<\/em>.<\/strong><\/p>\n\n\n\n

The first two Tikkunim<\/em>, Achor <\/em>be <\/em>Achor <\/em>and Achor <\/em>be <\/em>Panim<\/em>, extended from the Achoraim de <\/em>Bina<\/em>. The Tikun<\/em> of Achor <\/em>be <\/em>Achor <\/em>is the Achoraim de <\/em>Bina<\/em>, which reject Hochma<\/em>, \u201cbecause He delighteth in mercy.\u201d Hence, the matter of the Masach <\/em>does not diminish her at all, since she rejects Hochma <\/em>anyhow. For this reason she is not blemished by the Masach <\/em>at all.<\/p>\n\n\n\n

After the Achoraim <\/em>are corrected, begins the Tikun<\/em> of the Kelim <\/em>de <\/em>Panim<\/em> by itself. This is because their entire shortage was from the blockage of Hassadim<\/em>. Now, however, after the Tikun <\/em>de <\/em>Achor <\/em>be <\/em>Achor<\/em>, they receive abundant Hassadim <\/em>from the Achoraim de <\/em>Hochma<\/em>.<\/p>\n\n\n\n

However, that third degree, which is Panim be <\/em>Achor<\/em>, meaning the Panim<\/em> of the Zachar <\/em>in the Achoraim <\/em>of the Nekeva<\/em>, comes to him by the Zivug <\/em>de <\/em>AB <\/em>SAG<\/em> that lowers the Hey Tata’a <\/em>from Eynaim <\/em>to Peh<\/em>. At that time HB<\/em> return to the Rosh<\/em>, and the Zachar<\/em>, which is Hochma<\/em>, attains his Behinat <\/em>Panim<\/em> as in the beginning. However, Bina<\/em> still remains in Behinat <\/em>Achoraim<\/em>, since she still does not have the power to receive with her Kelim <\/em>de <\/em>Panim<\/em>.<\/p>\n\n\n\n

She still does not have the strength to receive it through the  Panim<\/em>.<\/strong><\/p>\n\n\n\n

In fact, she can receive the Ohr Pnimi <\/em>of Hochma<\/em>, as she is already above the Masach<\/em>, as in the previous Partzufim<\/em> of AK<\/em>. Bina<\/em> holds to her Achoraim<\/em> due to the previous Tikkunim<\/em>, Achor <\/em>be <\/em>Achor <\/em>and Achor <\/em>be <\/em>Panim<\/em>, the first being the Achoraim de <\/em>Ima<\/em> that want Hesed<\/em> and reject Hochma<\/em>, the second being the Behinat <\/em>Gevurot<\/em> in her Kelim <\/em>de <\/em>Panim<\/em> that are thirsty for the Ohr <\/em>Hassadim <\/em>from their Shoresh<\/em>.<\/p>\n\n\n\n

She does not wish to disclose her Kelim <\/em>de <\/em>Panim<\/em> to receive Ohr <\/em>Hochma <\/em>from the Zachar<\/em>, only Ohr <\/em>de <\/em>Achoraim<\/em>, namely Hassadim<\/em>. He says, \u201cshe still does not have the strength to receive it through the Panim<\/em>,\u201d because of the great yearning for Ohr <\/em>de <\/em>Hassadim <\/em>that she has.<\/p>\n\n\n\n

The  Ohr <\/em>becomes a little thicker there etc. she will be able to receive it, since it became a little more  Av<\/em>.<\/strong><\/p>\n\n\n\n

It means that this Ohr <\/em>Panim<\/em>, received in the Kelim de Achoraim <\/em>of Bina<\/em>, greatly improves her Achoraim<\/em>, until the Achoraim <\/em>themselves ascend to complete Behinat <\/em>GAR<\/em>. Thus, the Kelim <\/em>de <\/em>Panim<\/em>become of secondary importance and receive the Ohr <\/em>GAR<\/em> from the Kelim<\/em> of the Achoraim<\/em>. It follows that the Kelim <\/em>de <\/em>Achoraim<\/em> are more important than the Kelim <\/em>de <\/em>Panim<\/em>, as they administer them.<\/p>\n\n\n\n

The reason for it is that indeed, the Kelim <\/em>de <\/em>Achoraim <\/em>receive only a very small He\u2019arah<\/em> from the Ohr <\/em>Panim<\/em> of the Zachar<\/em> since they are Kelim<\/em> that reject Hochma<\/em> and crave only Ohr <\/em>de <\/em>Hassadim<\/em>. However, that diminished He\u2019arah<\/em> that they receive brings the Achoraim<\/em> to be more important than the Kelim de Panim<\/em>.<\/p>\n\n\n\n

This is so because when the Kelim de Panim<\/em> received Hochma<\/em>, meaning the Ohr <\/em>Malchut <\/em>in Kli <\/em>de <\/em>Yesod<\/em> in the previous Partzufim<\/em>, they were in great blockage of Ohr <\/em>Hassadim<\/em>, which is the Hey <\/em>Gevurot<\/em> in the Yesod<\/em>. However, these Kelim <\/em>de <\/em>Achoraim <\/em>have an abundance of Ohr <\/em>de <\/em>Hassadim<\/em>, and some diminished He\u2019arat <\/em>Hochma <\/em>that they receive.<\/p>\n\n\n\n

He says, \u201cthe Ohr<\/em> becomes a little thicker,\u201d meaning it is a small He\u2019arah<\/em> because of the force of rejection found in the Kelim <\/em>de <\/em>Achoraim<\/em>. \u201cThe Ohr<\/em> becomes a little thicker there, and when the Ohr<\/em>passes through the Achor<\/em> and reaches the side of her Panim<\/em>, she will be able to receive it, since it became a little more Av<\/em>.\u201d<\/p>\n\n\n\n

In other words, when the Kelim <\/em>de <\/em>Panim<\/em> could receive He\u2019arat <\/em>Hochma<\/em>, they could not receive the Ohr <\/em>Hassadim<\/em>, but were in Behinot <\/em>Gevurot<\/em>. Now, however, that they receive He\u2019arat <\/em>Hochma <\/em>through the Kelim <\/em>de <\/em>Achoraim<\/em>, they have both Hochma <\/em>and Hassadim<\/em>.<\/p>\n\n\n\n

\u201cA wise will better her in the back  (Achor)<\/em>\u201d etc. more than if they were the opposite, which is  Achor in Panim<\/em>.<\/strong><\/p>\n\n\n\n

This is because now the Hochma<\/em> improves the Ohr <\/em>Achoraim <\/em>and turns it into Behinat <\/em>GAR<\/em> and Ohr <\/em>Panim<\/em>. Before that, when they were in Behinat <\/em>Achor <\/em>be <\/em>Panim<\/em>, though they received in the Behinat <\/em>Kelim de Panim<\/em>, they only received Ohr <\/em>de <\/em>Achor<\/em> from Hochma<\/em>. Now, however, although they receive in the Kelim <\/em>de <\/em>Achoraim<\/em>, she receives Ohr <\/em>GAR<\/em> and Panim<\/em>.<\/p>\n\n\n\n

24. Above all is the fourth degree, being the  Zachar <\/em>and  Nekeva <\/em>in  Panim <\/em>be <\/em>Panim<\/em> one opposite the other. This is so because then she receives the Ohr<\/em> of the  Panim<\/em> of the  Zachar<\/em>, which is a wonderful  Ohr<\/em>. Moreover, there is no need for it to first thicken in her  Achor<\/em>, she can receive it as she is, Zach<\/em>, through her  Panim<\/em>.<\/strong><\/p>\n\n\n\n

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

24. The fourth degree, being the  Zachar <\/em>and Nekeva in  Panim be Panim<\/em>.<\/strong><\/p>\n\n\n\n

The first two degrees, Achor <\/em>be <\/em>Achor <\/em>and Achor be <\/em>Panim<\/em>, are extended through the Achoraim de <\/em>Ima<\/em>, and the third degree is extended through the Zivug <\/em>Elyon <\/em>de <\/em>AB <\/em>SAG<\/em> that lowers the Hey Tata’a <\/em>from the Eynaim<\/em>. This Tikun<\/em> is beneficial only for the Zachar <\/em>to acquire its Panim<\/em> as in the beginning. However, the Nukva<\/em> is still cleaved by the force of her Achoraim<\/em>, choosing Hassadim <\/em>and rejecting Hochma<\/em>.<\/p>\n\n\n\n

Hence, Bina<\/em> needs raising MAN<\/em> from the Tachtonim<\/em>, which are ZON<\/em>, as only then is she forced to stop her force of Achoraim <\/em>and return the Panim<\/em> to Hochma<\/em>. She does it only for ZON<\/em> since she cannot extend them He\u2019arat <\/em>Hochma <\/em>except by that. For this reason she returns Panim <\/em>be Panim<\/em> with the Hochma<\/em>, which is the fourth degree.<\/p>\n\n\n\n

Know, that the matter of raising MAN<\/em> that returns to HB <\/em>Panim <\/em>be Panim<\/em> is rooted back in Eser <\/em>Sefirot de <\/em>Ohr Yashar<\/em>. This is because Bina <\/em>de <\/em>Ohr Yashar <\/em>is Behinat <\/em>Ohr <\/em>de <\/em>Hassadim <\/em>and not Hochma<\/em> (Part 1, Chap 1, Ohr Pnimi <\/em>item 50).<\/p>\n\n\n\n

Thus, she too is considered to be with her Achoraim <\/em>to Hochma<\/em>. However, when she wishes to emanate the ZA<\/em>, who is essentially He\u2019arat <\/em>Hochma<\/em>, she must return her Panim<\/em> to Hochma <\/em>Panim <\/em>be Panim<\/em> in order to receive He\u2019arat <\/em>Hochma <\/em>from him to the ZA <\/em>de <\/em>Ohr Yashar<\/em>.<\/p>\n\n\n\n

It follows that as long as she does not emanate the ZA<\/em>, she is in Achoraim <\/em>with the Hochma<\/em>. After she emanates the ZA<\/em> she is Panim <\/em>be Panim<\/em> with the Hochma<\/em>, to extend its He\u2019arah<\/em> for it. You find that the original root of the state of HB <\/em>Panim <\/em>be Panim<\/em> is the ZA <\/em>de <\/em>Ohr Yashar<\/em>.<\/p>\n\n\n\n

Now you can thoroughly understand the above words of the Rav (Part 5, item 51), who says that the Ohr <\/em>Hesed<\/em> placed in Bina<\/em>, which is Ohr <\/em>ZA<\/em>, remains in her always in Behinat <\/em>MAN<\/em>. It means that when Bina<\/em> wants to extend the Gadlut <\/em>of the Ohr <\/em>Hesed<\/em> in order to emanate it to its place, she must then return her Panim<\/em> to the Hochma<\/em>. For this reason this Ohr <\/em>Hesed<\/em> is considered Behinat <\/em>MAN<\/em> to the Bina<\/em>, meaning that which causes her Zivug <\/em>Panim <\/em>be <\/em>Panim<\/em> with the Hochma<\/em>.<\/p>\n\n\n\n

Thus, the matter of raising MAN<\/em> has been thoroughly explained, meaning a stimulating element for Zivug <\/em>HB<\/em>. Without that element, Hochma <\/em>and Bina<\/em> would not have mated Panim <\/em>be <\/em>Panim<\/em> because of the Achoraim de <\/em>Bina<\/em> that reject Hochma<\/em>, \u201cbecause He delighteth in mercy.\u201d<\/p>\n\n\n\n

This element is the ZON<\/em>, as they are the progeny of Bina<\/em> and their essence is only He\u2019arat <\/em>Hochma<\/em>. This is so because the whole difference between Bina <\/em>de <\/em>Ohr Yashar <\/em>and the ZON <\/em>de <\/em>Ohr Yashar <\/em>is only in that He\u2019arat<\/em>Hochma<\/em> that the Bina<\/em> extends for the ZA<\/em>.<\/p>\n\n\n\n

After all, they are both Ohr<\/em> of Hassadim<\/em>, though Bina<\/em> is Ohr <\/em>de <\/em>Hassadim <\/em>without any He\u2019arat <\/em>Hochma<\/em>, and ZA<\/em> is in He\u2019arat <\/em>Hochma<\/em> (Part 1, Chap 1, Ohr Pnimi <\/em>item 50). For this reason a Zivug <\/em>de <\/em>Gadlut <\/em>cannot be depicted for AVI<\/em> without ascent of MAN<\/em> since as long as the ZON<\/em> do not rise to MAN<\/em>to Bina<\/em>, it is tied in a craving for Hamshacha <\/em>of Hassadim<\/em>, being the essence of her structure back from the Ohr Yashar<\/em>. Remember these words in all the places that bear any mention of raising MAN<\/em>.<\/p>\n\n\n\n

25. Know, that in  ZON<\/em>, all four mentioned  Behinot<\/em> were in the above order, but in  AVI<\/em> there were only three  Behinot<\/em> in them, which are the first, the third and the fourth, though the second  Behina<\/em> had no need for them.<\/strong><\/p>\n\n\n\n

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

25. In  AVI <\/em>there were only three  Behinot <\/em>in them. <\/strong><\/p>\n\n\n\n

This is so because the second degree of Achor be Panim<\/em> does not apply to AVI<\/em>. The reason is that the two degrees, Achor be Panim<\/em> and Panim <\/em>be <\/em>Achor<\/em>, are erected in them at once, meaning at the lowering of the Hey Tata’a <\/em>from Eynaim <\/em>to Peh<\/em>. At that time Bina<\/em> returns to her previous state and the diminutions of the Hey Tata’a <\/em>do not touch her at all. However, in ZON<\/em>, the Nukva<\/em> needs two corrections for both her diminutions, one for the Kelim <\/em>de <\/em>Achoraim <\/em>and another for the Kelim <\/em>de <\/em>Panim<\/em>.<\/p>\n\n\n\n

26. *Now we shall explain the matter of  Achoraim de <\/em>AVI<\/em> that fell and broke as well. First, we must explain the introduction of  Panim <\/em>be <\/em>Panim<\/em>and  Achor <\/em>be <\/em>Achor<\/em>.<\/strong><\/p>\n\n\n\n

The thing is that the place of the  Klipot <\/em>and the exteriors are the  Achoraim <\/em>of  Nukva <\/em>de <\/em>ZA<\/em>, and there they cling. However, there is also some gripping to the  Achor <\/em>de <\/em>ZA<\/em>.<\/strong><\/p>\n\n\n\n

Before God created  Adam<\/em> on earth the  Klipot <\/em>had strength to suck  Shefa<\/em>from the  Kedusha<\/em>, as it is written, \u201cand there was not a man to till the ground.\u201d One of the works on the soil is mowing thorns from the vineyard, for which, practical  Mitzvot <\/em>are needed.<\/strong><\/p>\n\n\n\n

However, when  ZAT<\/em> were emanated, the lower  Adam ha Rishon <\/em>had not been created in the world.  ZON<\/em> emerged  Achor <\/em>be <\/em>Achor <\/em>for fear of the sucking of the exteriors.<\/strong><\/p>\n\n\n\n

This is because had they stood  Panim <\/em>be <\/em>Panim<\/em>, the  Klipot <\/em>would have had a place to grip in their holding place to suck, which are the  Achoraim<\/em>. This is because they cannot suck from the  Panim<\/em>, and for this reason they had to cleave  Achor <\/em>be <\/em>Achor <\/em>so that the exteriors would not be able to suck from there.<\/strong><\/p>\n\n\n\n

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

26. The place of the  Klipot <\/em>and the exteriors are the  Achoraim <\/em>of  Nukva de ZA<\/em>, and there they cling.<\/strong><\/p>\n\n\n\n

This is so because the Klipot <\/em>cling only to a place of lack, meaning in a place that does not shine, called Achoraim<\/em>, meaning precisely to the Achoraim <\/em>de <\/em>ZAT<\/em>, which are ZON<\/em>. However, they have no hold at all in GAR<\/em>.<\/p>\n\n\n\n

There is also a division in ZON<\/em> between the ZA<\/em> and the Nukva<\/em>. This is because their hold is primarily in Nukva <\/em>de <\/em>ZA<\/em>, as she is the ending Sefira<\/em> of the Partzuf<\/em>, which stops the Ohr<\/em> in the Partzuf <\/em>from expanding further by the force of the Tzimtzum <\/em>and the Masach <\/em>in her.<\/p>\n\n\n\n

For this reason her Achoraim <\/em>are complete darkness, as it is written, \u201cHer feet go down to death,\u201d being the Klipot<\/em>, called \u201cdeath\u201d. He writes, \u201cthe place of the Klipot <\/em>and the exteriors are the Achoraim <\/em>of Nukva <\/em>de <\/em>ZA<\/em>, and there they cling.\u201d It means that the Klipot <\/em>and the exteriors begin from the place of darkness downward, which is from the Sium<\/em> of the Nukva<\/em> downward, because after her begins darkness, as she is Behinat <\/em>Sium<\/em> on the Ohr<\/em> in the Partzuf<\/em>.<\/p>\n\n\n\n

However, there is also some gripping to the  Achor de ZA<\/em>.<\/strong><\/p>\n\n\n\n

Meaning in the full amount that does not shine, called Achoraim<\/em>, because the rule is that Tzor is built only over the ruin of Jerusalem. This is so because the entire sustenance and construction of the Sitra Achra <\/em>is on the ruin of the Kedusha<\/em>. Thus, when Kedusha <\/em>is corrected until there is no form of ruin in it, the Sitra Achra <\/em>will be cancelled from the world, as it is written, \u201cHe will swallow up death for ever.\u201d<\/p>\n\n\n\n

Before God created  Adam <\/em>on earth the  Klipot <\/em>had strength to suck  Shefa <\/em>etc.<\/strong><\/p>\n\n\n\n

This means that then ZON<\/em> could not mate Panim <\/em>be <\/em>Panim<\/em> because there is no Zivug <\/em>Panim <\/em>be <\/em>Panim<\/em>without a raising of MAN<\/em> by their Tachton<\/em>. It is explained there in AVI<\/em>, and so it is regarding ZON<\/em>, as ZON<\/em> too are corrected in Achor <\/em>be <\/em>Achor <\/em>because of the Achoraim <\/em>de <\/em>Ima<\/em>, as we shall see below.<\/p>\n\n\n\n

Thus, Nukva<\/em> too does not stop her Achoraim <\/em>before she has an element that compels her to that. This element are the Neshamot<\/em> of the righteous that rise to her for MAN<\/em>. In order to give them He\u2019arat <\/em>GAR<\/em>, she must stop her Achoraim<\/em> and return her Panim<\/em> to ZA<\/em>, and then mate with the ZA <\/em>Panim <\/em>be <\/em>Panim<\/em>.<\/p>\n\n\n\n

Hence, before Adam ha Rishon <\/em>was created, there was no one to raise MAN<\/em> to the Nukva<\/em>de <\/em>ZA<\/em>. For this reason they lacked GAR<\/em>, meaning Ohr <\/em>Panim<\/em>, which is the primary sustenance of the Partzuf<\/em>. This is why there was power in the Klipot<\/em> to draw Shefa<\/em> from the Kedusha<\/em>, meaning from the Behinat<\/em>lack of this Ohr <\/em>GAR<\/em>.<\/p>\n\n\n\n

ZON <\/em>emerged  Achor be Achor for<\/em> fear of the sucking of the exteriors.<\/strong><\/p>\n\n\n\n

It means that they emerged in the Tikun<\/em> of the Achoraim <\/em>de <\/em>Ima<\/em> since they rose above to AVI<\/em>, ZA<\/em>was incorporated in Abba<\/em>, and Nukva <\/em>de <\/em>ZA<\/em> in Ima<\/em>. By so doing they have acquired Behinat <\/em>Achoraim <\/em>de <\/em>Ima<\/em>, which is as sufficient for them as He\u2019arat <\/em>GAR<\/em>(Ohr Pnimi <\/em>item 23).<\/p>\n\n\n\n

Once they have obtained that, the exteriors can no longer suck from ZON<\/em>, it is considered for them as Behinat <\/em>Ohr <\/em>GAR<\/em>. Since there is Ohr <\/em>GAR<\/em> in the Partzuf<\/em>, there is no place for the exteriors to suck from, as there is grip only in ZAT<\/em> without GAR<\/em>.<\/p>\n\n\n\n

Had they stood  Panim be Panim<\/em>, the  Klipot <\/em>would have had a place to grip in their holding place.<\/strong><\/p>\n\n\n\n

This does not mean had they stood in Zivug <\/em>Panim <\/em>be <\/em>Panim<\/em>. On the contrary, then the Klipot <\/em>would have been expelled from ZON<\/em> entirely. Instead, it means that if they had not had that Tikun<\/em> of Achor <\/em>be <\/em>Achor<\/em>, but the Nukva<\/em> had wanted to receive the Ohr <\/em>Panim<\/em> of ZA<\/em>, their Achoraim <\/em>would have been exposed. In other words, the lack of GAR<\/em> in them would have been exposed and sensed. In that state the Klipot <\/em>would have had a place to grip, meaning in the lack in them.<\/p>\n\n\n\n

Now, however, when they are corrected in the Achoraim <\/em>de <\/em>Ima<\/em>, when they reject Ohr <\/em>Hochma<\/em>, meaning Ohr <\/em>Panim<\/em>, no lack is felt in them where the exteriors can grip. This is because now the lack of Ohr <\/em>Hochma <\/em>is not considered a flaw in them, as they do not want Hochma <\/em>anyhow (see Ohr Pnimi <\/em>item 23).<\/p>\n\n\n\n

He writes, \u201chad they stood Panim<\/em>be <\/em>Panim<\/em>, the Klipot <\/em>would have had a place to grip in their holding place to suck, which are the Achoraim<\/em>. This is because they cannot suck from the Panim<\/em>.\u201d This means that if the Kelim <\/em>de <\/em>Panim<\/em> of the Nukva<\/em> had been open to receive the Ohr <\/em>Panim<\/em>, the lack of Ohr <\/em>Panim<\/em> would have been exposed in them, and this lack is Achoraim<\/em>, from which the Klipot <\/em>grip and suck.<\/p>\n\n\n\n

Remember onward, that Achoraim <\/em>means a place of lack of Ohr <\/em>Hochma<\/em>. In this manner there is hold and sucking for the exteriors, whose entire sustenance is from the place of lack in the Kedusha<\/em>.<\/p>\n\n\n\n

Conversely, Achoraim de <\/em>Ima<\/em> is Behinat <\/em>GAR<\/em>, although there too there is a necessary lack of Hochma<\/em>, hence the name Achoraim<\/em>. However, with respect to Bina<\/em>, this is not at all considered a lack since she is so from her Shoresh <\/em>in Bina <\/em>de <\/em>Ohr Yashar<\/em>, choosing Hassadim <\/em>and rejecting Ohr <\/em>Hochma<\/em>.<\/p>\n\n\n\n

Because Bina<\/em> is essentially a Sefira<\/em> from the GAR<\/em>, hence her Ohr <\/em>de <\/em>Hassadim <\/em>is also considered GAR<\/em>. After ZON<\/em> rise and mingle in AVI<\/em> too, receiving this Tikun<\/em> of Achoraim de <\/em>Ima<\/em> from them, they too obtain He\u2019arat <\/em>GAR<\/em> from these Behinat <\/em>Achoraim de <\/em>Ima<\/em>, because of which, this lack of Ohr <\/em>Panim<\/em> is not considered a shortcoming, even in ZON<\/em>.<\/p>\n\n\n\n

27. When  Adam ha Rishon <\/em>was created and performed practical  Mitzvot<\/em> he returned them  Panim <\/em>be <\/em>Panim<\/em>. In that state there was no longer fear of the  Klipot<\/em>, as he had already dug, hoed, removed the stones, and cut the thorns from the vineyard.<\/strong><\/p>\n\n\n\n

When they are  Achor <\/em>be <\/em>Achor<\/em>,  ZON<\/em> have only one wall for both of them. One wall is enough for both of them and they use one wall, half a wall for ZA<\/em> and half a wall for  Nukva<\/em>. When  Adam<\/em> returned them  Panim<\/em>be <\/em>Panim<\/em>through  Mitzvot <\/em>and good deeds, one  Achor<\/em> was finished and completed, one complete  Achor<\/em> for one, and one complete  Achor<\/em> for the other, and they can return  Panim <\/em>be <\/em>Panim<\/em>.<\/strong><\/p>\n\n\n\n

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

27. Practical  Mitzvot <\/em>he returned them  Panim be Panim<\/em>.<\/strong><\/p>\n\n\n\n

This means that through good deeds that he deed, he cleaved further to Kedusha<\/em> and could scrutinize scrutinies in the Nitzotzin <\/em>and Kelim<\/em> that fell to BYA<\/em>, purifying them from the Sigim<\/em> in them, meaning from the mixture of Behina Dalet <\/em>in them (Ohr Pnimi <\/em>item 2).<\/p>\n\n\n\n

In that state he raised them for MAN<\/em> to the Nukva<\/em>. These Nitzotzin <\/em>and Kelim<\/em> that he raised came from the seven Melachim de <\/em>Nekudim <\/em>that had already had Ohr <\/em>Hochma<\/em> before they broke. Also, they are parts of Nukva<\/em>, and hence Nukva <\/em>de <\/em>ZA<\/em> feels their absence from the Ohr <\/em>Hochma<\/em>, and hence stops her Achoraim<\/em>, brings her Panim<\/em> back to ZA<\/em>, and mates Panim <\/em>be <\/em>Panim<\/em>.<\/p>\n\n\n\n

In that state there was no longer fear of the  Klipot<\/em>, as he had already dug, hoed, removed the stones, and cut the thorns from the vineyard.<\/strong><\/p>\n\n\n\n

It means that after he sorted the Nitzotzin <\/em>and the Kelim<\/em> from all the Sigim<\/em> in them, called cultivating the vineyard, meaning dug, hoed, etc. they are worthy of rising to MAN<\/em> to Nukva<\/em>, causing a Zivug <\/em>Panim <\/em>be <\/em>Panim<\/em> there with ZA<\/em>. At that time these Kelim<\/em> are corrected in Behinat <\/em>GAR<\/em> and there is no more fear that they will break, as had happened to these Kelim<\/em> in the first time in Olam <\/em>Nekudim<\/em>. This is so because the thorns have already ended in the vineyard, which are the Sigim<\/em> in them, and from here on they remain forever in Kedusha<\/em>.<\/p>\n\n\n\n

One wall for both of them. One wall for both of them is enough and they use one wall.<\/strong><\/p>\n\n\n\n

A \u201cWall\u201d means Achoraim<\/em>. This refers to Achoraim <\/em>de <\/em>Ima<\/em>, corrected in her in Behinat <\/em>Achor <\/em>be <\/em>Achor<\/em>, which satisfies both of them as He\u2019arat <\/em>GAR<\/em>. It complements the lack of Hochma <\/em>in them, and for this reason they are defended from the exteriors.<\/p>\n\n\n\n

He writes, \u201cOne wall for both of them is enough.\u201d It means that it is enough for them to cover and conceal the lack of Hochma <\/em>in their Achoraim <\/em>and the Klipot <\/em>cannot suck from there.<\/p>\n\n\n\n

Half a wall for  ZA <\/em>and half a wall for  Nukva<\/em>.<\/strong><\/p>\n\n\n\n

It means that both are contained in these Achoraim <\/em>in a way that the Klipot <\/em>can suck from neither the ZA<\/em>, nor the Nukva<\/em>.<\/p>\n\n\n\n

One complete  Achor <\/em>for one, and one complete  Achor <\/em>for the other, and they can return Panim be Panim<\/em>.<\/strong><\/p>\n\n\n\n

This is so because by the Hassadim <\/em>and the Gevurot<\/em> that they obtain from the Zivug <\/em>Elyon<\/em> of AVI<\/em>, by the Hassadim<\/em> the Achoraim <\/em>de <\/em>ZA<\/em> are completed in Behinat <\/em>GAR<\/em>. Also, the Achoraim <\/em>de <\/em>Nukva<\/em> are completed in and of themselves in He\u2019arat <\/em>GAR<\/em> through the Gevurot<\/em>, as written below, and then they are fitting to return Panim <\/em>be <\/em>Panim<\/em>.<\/p>\n\n\n\n

28. *The reason that now two complete  Achoraim <\/em>were made for them was in this manner: Through  Mitzvot <\/em>and good deeds of the lower  Adam<\/em>, he induced a  Zivug <\/em>Elyon<\/em> in  AVI<\/em>, and they returned to give them, to  ZON<\/em>, Behinat<\/em> another  Mochin<\/em>. These are the  Behinat <\/em>Hassadim <\/em>and  Gevurot<\/em> of Daat <\/em>de <\/em>ZA<\/em>, and this is the essential drop that  AVI<\/em> give in their  Zivug<\/em>.<\/strong><\/p>\n\n\n\n

The reason is that the  Orot<\/em> of two  Mochin <\/em>de <\/em>ZA<\/em>, called  HB<\/em>, do not appear in  ZA<\/em>. This is because they are clothed in the form of  Netzah Hod <\/em>de <\/em>Ima<\/em>, and only a lessened  He\u2019arah<\/em> exits by the force of the  Hakaa<\/em> of disclosed Orot <\/em>Hassadim<\/em>. These strike them and educe some  He\u2019arah<\/em> from them outwardly.<\/strong><\/p>\n\n\n\n

It is not so in  Hassadim <\/em>and  Gevurot<\/em> that clothe inside  Yesod <\/em>de <\/em>Ima<\/em> that end at  Chazeh <\/em>de <\/em>ZA<\/em> because from there they appear in complete disclosure, exit into  ZA<\/em>, and shine in it. For this reason, the most important are the  Hassadim <\/em>and the  Gevurot<\/em>.<\/strong><\/p>\n\n\n\n

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

28. Induced a  Zivug Elyon<\/em> in  AVI<\/em>.<\/strong><\/p>\n\n\n\n

This is because when Adam<\/em> raises MAN<\/em> to ZON<\/em>, ZON<\/em> too raise MAN<\/em> to AVI<\/em>; then AVI<\/em> above them, and further up above the Elyon<\/em> to the end of all the degrees. At that time a new Mochin <\/em>come from Ein Sof <\/em>through the degrees until they reach AVI<\/em>, and from them to ZON<\/em>, as there is no Hidush <\/em>Ohr<\/em> in the Olamot<\/em> except from Ein Sof <\/em>alone, and remember that always.<\/p>\n\n\n\n

Another  Mochin<\/em>, which are the  Behinat Hassadim<\/em> and  Gevurot <\/em>of  Daat de ZA<\/em>.<\/strong><\/p>\n\n\n\n

It is written in the Zohar (Mishpatim p. 172), that \u201cthe Rosh<\/em> of the Melech<\/em> is corrected in Hesed<\/em> and Gevura<\/em>.\u201d However, Hesed<\/em> rose to Hochma<\/em>, Gevura <\/em>to Bina<\/em>, and the Upper third of Tifferet <\/em>from the Chazeh <\/em>upwards became its Daat<\/em>. This is done by the Hassadim <\/em>and the Gevurot<\/em> that it receives from Zivug <\/em>de <\/em>AVI<\/em>.<\/p>\n\n\n\n

This is the essential drop that  AVI <\/em>give in their  Zivug<\/em>.<\/strong><\/p>\n\n\n\n

You already know that the whole Zivug <\/em>de <\/em>AVI <\/em>Panim <\/em>be <\/em>Panim<\/em> is because of the ZON<\/em> that rose to them for MAN <\/em>(Ohr Pnimi <\/em>item 24). Thus, first ZON<\/em> were Achor <\/em>be <\/em>Achor<\/em>, meaning without He\u2019arat <\/em>Hochma<\/em>. Instead, they were corrected in Achoraim <\/em>de <\/em>Ima<\/em>, and then they do not need Hochma <\/em>at all.<\/p>\n\n\n\n

This is the meaning of, \u201ctheir hinder parts were inward.\u201d This is because the Behinat <\/em>NHY <\/em>de <\/em>ZON<\/em>, which are their Achoraim<\/em>, are not disclosed outwardly since the Achoraim de <\/em>Ima<\/em> extend from the Bina <\/em>de <\/em>Ohr Yashar <\/em>before she emanated ZON<\/em> outwardly.<\/p>\n\n\n\n

It is so because when she emanated the ZON<\/em> she had already returned Panim <\/em>be Panim<\/em> to extend He\u2019arat <\/em>Hochma <\/em>for it (Ohr Pnimi <\/em>item 24, par. \u201cKnow\u201d). Hence, since ZON<\/em> were also corrected in those Achoraim<\/em>, because of that you find that NHY <\/em>de <\/em>ZON<\/em> too, are still incorporated in their HGT<\/em>, in their Pnimiut<\/em>, and only the HGT<\/em> is disclosed outwardly.<\/p>\n\n\n\n

After Adam ha Rishon <\/em>raised MAN<\/em> to ZON<\/em>, these MAN<\/em> caused ZON<\/em> to not suffice for Achor <\/em>be <\/em>Achor<\/em>, but need to extend He\u2019arat <\/em>Hochma<\/em>. For this reason they too rise for MAN<\/em> to the Bina<\/em>. They caused Bina<\/em> to stop her Achoraim <\/em>as well, and mate with the Hochma Panim <\/em>be Panim<\/em>.<\/p>\n\n\n\n

In that state the drop departed this Zivug <\/em>de <\/em>AVI<\/em> for the ZON<\/em>. It refers to that He\u2019arat <\/em>Hochma <\/em>that is suitable for the NHY <\/em>de <\/em>ZON<\/em>, rooted in the Ohr Yashar<\/em>, and in that the lack of the NHY<\/em> of ZON<\/em> is satisfied.<\/p>\n\n\n\n

This drop de <\/em>AVI<\/em> clothes Yesod <\/em>de <\/em>Ima<\/em>. This Yesod<\/em> clothes in Tifferet de <\/em>ZA<\/em> up to the Chazeh<\/em>, and this is the disclosed HG<\/em> that exit from Yesod <\/em>de <\/em>Ima<\/em> from the Chazeh <\/em>downward, meaning the new NHY<\/em>, contained in that drop de <\/em>Zivug <\/em>AVI<\/em>.<\/p>\n\n\n\n

It has been said, that there is He\u2019arat <\/em>Hochma <\/em>in them, that they can now appear outwardly, and there is no fear of the Klipot<\/em>, as now they are complete without any dearth. For this reason they are called exposed Hassadim <\/em>and Gevurot<\/em>.<\/p>\n\n\n\n

However, prior to that, when the ZON<\/em> were corrected in Achor <\/em>be <\/em>Achor<\/em>, these HB<\/em> were covered and concealed in the Masach de <\/em>Achoraim de <\/em>Ima<\/em> in the form of, \u201ctheir hinder parts were inward.\u201d<\/p>\n\n\n\n

HB<\/em>, do not appear in  ZA<\/em>. This is because they are clothed in the form of  Netzah Hod de Ima<\/em>.<\/strong><\/p>\n\n\n\n

The Mochin <\/em>de <\/em>ZA<\/em> are clothed in NHY <\/em>de <\/em>Ima<\/em> and NHY <\/em>de <\/em>Ima<\/em> are clothed in the HGT<\/em> of ZA<\/em>. Hesed<\/em>ascends to Hochma<\/em>, Gevura <\/em>ascends to Bina<\/em>, and from the Chazeh <\/em>upwards rises to Daat<\/em>.<\/p>\n\n\n\n

Hochma <\/em>and Bina<\/em> remained in Rosh <\/em>de <\/em>ZA<\/em> and have no Hitpashtut <\/em>into the Guf<\/em>. However, Daat <\/em>de <\/em>ZA<\/em>in Yesod <\/em>de <\/em>Ima<\/em> has Hitpashtut <\/em>from the Chazeh <\/em>downward, which are the new NHY<\/em> that now appear in ZON<\/em>.<\/p>\n\n\n\n

He writes, \u201cHB,<\/em> their Orot<\/em> do not appear\u201d etc. It is not so in Hassadim <\/em>and Gevurot<\/em> that clothe inside Yesod <\/em>de <\/em>Ima<\/em> that end at Chazeh <\/em>de <\/em>ZA<\/em> from which they appear in complete disclosure and come out. In other words, they are the Behinat <\/em>NHY<\/em> that appear outwardly because they received the He\u2019arat <\/em>Hochma<\/em>, and their Achoraim <\/em>is completed entirely.<\/p>\n\n\n\n

29. You find that when  Hassadim <\/em>and  Gevurot<\/em> expand below in the  Guf <\/em>de <\/em>ZA<\/em>, the  Hassadim <\/em>are given to  ZA<\/em> and in that complete and finish the construction of its  Achoraim<\/em> entirely. Also, the  Gevurot<\/em> are given to the Nukva<\/em> and thus complete her  Achoraim<\/em>.<\/strong><\/p>\n\n\n\n

Thus, he has complete  Achoraim <\/em>and she has complete  Achoraim<\/em>. In that state they can return  Panim <\/em>be <\/em>Panim<\/em> since their  Achoraim <\/em>are complete and now the exteriors are unable to seize there. It was not so in the beginning, when one had half the  Achoraim <\/em>and the other had half, and they could have a hold in them.<\/strong><\/p>\n\n\n\n

For this reason they can now return  Panim <\/em>be <\/em>Panim<\/em>, as there is no fear of the exteriors, as we say in the explanation of the intention in the blessing of the patriarchs of the stance during the weekdays, and examine that closely.<\/strong><\/p>\n\n\n\n

You find that the benefit from the entrance of the  Hassadim <\/em>and the Gevurot<\/em> in  ZA<\/em> was for two reasons, which are one: They increase and complement the  Achoraim de <\/em>ZON<\/em>, and in addition, by that they return Panim <\/em>be <\/em>Panim<\/em>.<\/strong><\/p>\n\n\n\n

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

29. The Hassadim are given to  ZA <\/em>etc. Also, the  Gevurot <\/em>are given to the  Nukva<\/em>.<\/strong><\/p>\n\n\n\n

It has already been explained that the drop of Zivug<\/em> that extends to ZA<\/em> is Behinat<\/em> new disclosed NHY<\/em>, and it is exposed Hassadim<\/em>; it is Hassadim <\/em>and Gevurot<\/em> that come out of Yesod <\/em>de <\/em>Ima<\/em> that stops in the place of Chazeh <\/em>de <\/em>ZA<\/em>. This is because their own Behina<\/em> is Hassadim<\/em>, and the part of Malchut <\/em>in them is Gevurot<\/em>.<\/p>\n\n\n\n

He writes, \u201cthe Hassadim <\/em>are given to ZA<\/em> and in that complete and finish the construction of its Achoraim<\/em> entirely.\u201d This is because now that it acquired NHY<\/em> in He\u2019arat <\/em>Hochma <\/em>in Behinat <\/em>NHY <\/em>de <\/em>Ohr Yashar<\/em>, the entire Gadlut <\/em>of its Achoraim <\/em>is completed and there is no lack in them anymore.<\/p>\n\n\n\n

For this reason they can now appear outwardly without any fear of the exteriors. \u201cThe Gevurot<\/em> are given to the Nukva<\/em> and thus complete her Achoraim<\/em>.\u201d This is because the Gevurot<\/em>, which are Behinat <\/em>NHY<\/em> in He\u2019arat <\/em>Hochma<\/em>, contained in the drop of Zivug <\/em>AVI<\/em> from the perspective of the Gevurot<\/em> in them, are dispensed to the Nukva<\/em>.<\/p>\n\n\n\n

Now the NHY <\/em>de <\/em>Nukva<\/em> too are completed and finished and appear outwardly without any fear of the Klipot<\/em>. Thus, they are now separated from one another as each has his own Achoraim<\/em>.<\/p>\n\n\n\n

In that state they can return  Panim be Panim<\/em> since their  Achoraim <\/em>are complete and the exteriors are unable to seize there. It was not so in the beginning, when one had half the Achoraim<\/em> and the other had half, and they could have a hold in them.<\/strong><\/p>\n\n\n\n

It is written above that when they were Achor <\/em>be <\/em>Achor<\/em> it means that they were protected in the Achoraim <\/em>de <\/em>Ima<\/em> that choose the Ohr <\/em>Hassadim <\/em>more, and reject Hochma<\/em>. It is true that that was enough to keep them from the exteriors so that they cannot seize the place of want, meaning the lack of He\u2019arat <\/em>Hochma<\/em> since when they are corrected in these Achoraim<\/em>, they do not want Hochma<\/em>and do not need it.<\/p>\n\n\n\n

Hence, no want is apparent in them where the exteriors could grip. However, they are still regarded as having no NHY<\/em> because the place of the lack of Hochma <\/em>manifests primarily in their NHY<\/em> [written aside in the author\u2019s manuscript: What is missing in the NHY <\/em>de <\/em>Kelim<\/em> is missing in GAR <\/em>de <\/em>Orot<\/em> due to the opposite value between the Kelim<\/em> and the Orot<\/em>, and thus it should be said].<\/p>\n\n\n\n

It is so because with respect to the Ohr Yashar<\/em>, they are the essence of ZON <\/em>de <\/em>Ohr Yashar<\/em>, whose essence is not more than the He\u2019arat <\/em>Hochma <\/em>in them. This is because the Bina <\/em>de <\/em>Ohr Yashar <\/em>is Ohr <\/em>de <\/em>Hassadim <\/em>without any Hochma<\/em>, as she wants only Hassadim<\/em>, \u201cbecause He delighteth in mercy.\u201d Thus, the GAR<\/em> in her are considered HGT<\/em>, as it is known that KHB<\/em> in Behinat <\/em>Hassadim <\/em>are discerned as HGT<\/em>.<\/p>\n\n\n\n

When she emanated the ZON<\/em>, she saw that Hassadim <\/em>cannot exist without He\u2019arat <\/em>Hochma<\/em>, and for this reason she extended He\u2019arat <\/em>Hochma <\/em>into Hassadim <\/em>once more. This Hamshacha<\/em> that has already departed from Behinat <\/em>Bina <\/em>de <\/em>Ohr Yashar <\/em>acquired her own name, which are ZON<\/em>, or NHYM <\/em>de <\/em>Ohr Yashar<\/em> (see Part 4, Chap 6, Ohr Pnimi <\/em>item 80).<\/p>\n\n\n\n

Thus you see that the only difference between the Bina<\/em> and the NHY <\/em>de <\/em>Ohr Yashar <\/em>is only in the He\u2019arat <\/em>Hochma <\/em>that she extended. The Behinat <\/em>Hassadim <\/em>without the He\u2019arat <\/em>Hochma <\/em>is originally a part of Bina<\/em> herself, and Behinat <\/em>He\u2019arat <\/em>Hochma <\/em>in Hassadim<\/em> are the part of the NHYM<\/em>, or ZON<\/em> (see above Part 1, Chap 1, Ohr Pnimi <\/em>item 50).<\/p>\n\n\n\n

Now we have thoroughly clarified that the essence of the degree of NHY<\/em> is only the Behinat <\/em>He\u2019arat <\/em>Hochma <\/em>in them. For this reason as long as there is no He\u2019arat Hochma <\/em>in them, they carry that lack. Also, this is why the Klipot <\/em>and the exteriors seize that lack. Because of that too the NHY<\/em> are called Achoraim<\/em>, since Achoraim <\/em>means a place of lack. This is what the Rav wrote above (item 26), that the place of the Klipot <\/em>and the exteriors is the Achoraim <\/em>of the Nukva <\/em>de <\/em>ZA<\/em>, and the Achor <\/em>de <\/em>ZA<\/em>.<\/p>\n\n\n\n

Because of the fear that the Klipot <\/em>would grip these Achoraim<\/em>, the Achoraim <\/em>were erected Achor <\/em>be <\/em>Achor<\/em>, meaning in the Achoraim <\/em>de <\/em>Ima<\/em>, called \u201cwall\u201d. Through this wall, the NHYM<\/em> take caution that the lack of Hochma <\/em>will not appear in them, and this is the meaning of, \u201ctheir hinder parts were inward.\u201d<\/p>\n\n\n\n

The NHY<\/em> are concealed in the Pnimiut<\/em>, being inside the wall of Ima<\/em> that defends them, and their Panim<\/em> are disclosed outwardly, meaning the HGT<\/em>, which they do not need for He\u2019arat <\/em>Hochma <\/em>in their origin in Ohr Yashar<\/em>. We have said that they extend from the Behinat <\/em>Bina<\/em> before she extended the Ohr <\/em>Hochma<\/em>. For this reason they can be disclosed outwardly, as no want appears in them and no place to grip for the outer ones.<\/p>\n\n\n\n

He writes, \u201cIn that state they can return Panim <\/em>be <\/em>Panim<\/em> since their Achoraim <\/em>are complete and the exteriors are unable to seize there. It is unlike it was in the beginning, when one had half the Achoraim <\/em>and the other had half, and they could have a hold in them.\u201d<\/p>\n\n\n\n

In the beginning, when they were erected in one wall, meaning in Achoraim de <\/em>Ima<\/em>, they were both adhesive in this wall, which is the wall of HGT<\/em>, and there was no difference between the ZA<\/em> and the Nukva<\/em>. This is because now both are Behinat <\/em>Hassadim <\/em>without Gevurot<\/em> because the whole HGT<\/em> is now Hassadim <\/em>because of the Achoraim de <\/em>Ima<\/em>, and this is the meaning of \u201cbecause He delighteth in mercy.\u201d<\/p>\n\n\n\n

However, now that they have already obtained the drop of Zivug <\/em>de <\/em>AVI<\/em>, which is the NHY<\/em> in He\u2019arat <\/em>Hochma<\/em>, their Achoraim <\/em>now grew and were completed. ZA<\/em> took the NHY<\/em> from the side of Hassadim<\/em>, and its Achoraim <\/em>were completed and finished until there was no lack in it, as there is already He\u2019arat <\/em>Hochma <\/em>in it. For this reason his Achoraim<\/em>, meaning the NHY<\/em>, can appear outwardly without any fear.<\/p>\n\n\n\n

Similarly, the Nukva<\/em> took these NHY<\/em> from the side of the Gevurot<\/em> and her Achor<\/em> was completed. Now she could separate from the Achor<\/em> of ZA<\/em>, as she had a complete Achor<\/em> of her own, namely the Gevurot <\/em>de <\/em>NHY<\/em>. For this reason they now mate Panim <\/em>be <\/em>Panim<\/em> and dispense He\u2019arat <\/em>Hochma<\/em> to their MAN<\/em>, which are the Neshamot<\/em> of the righteous.<\/p>\n\n\n\n

For two reasons, which are one. They increase and complement the  Achor de ZA,<\/em> and in addition, by that they return  Panim be Panim<\/em>.<\/strong><\/p>\n\n\n\n

This is because the complete Achoraim <\/em>that they have acquired, meaning the new disclosed NHY<\/em>, raise the HGT<\/em> to Behinat <\/em>HBD<\/em> and Mochin<\/em>, and they mate Panim <\/em>be <\/em>Panim<\/em>. The Mochin <\/em>and the Zivug<\/em>extend from the disclosed Zivug<\/em>, and for this reason they are regarded as one Behina<\/em>.<\/p>\n\n\n\n

30. It turns out that as mentioned in the introductions, on the one hand, this  He\u2019arah<\/em> that now comes from these  Hassadim <\/em>and  Gevurot<\/em> that now came anew will be more, and better, and greater than the first  He\u2019arah<\/em>that  ZON<\/em> had already had. This is because he emanated the first only in Behinat <\/em>Achor <\/em>be <\/em>Achor<\/em>, and this new  He\u2019arah<\/em> returned them  Panim <\/em>be <\/em>Panim<\/em>. Hence, this new  He\u2019arah<\/em> will be called  Behinat <\/em>Panim <\/em>be <\/em>Panim<\/em>.<\/strong><\/p>\n\n\n\n

However, on the other hand, this new  He\u2019arah<\/em> will be worse than the first He\u2019arah<\/em>. This is so because the first  He\u2019arah<\/em> made and emanated all their Partzufim<\/em>, and this new  He\u2019arah<\/em> performed only the increase of half their Achoraim<\/em>.<\/strong><\/p>\n\n\n\n

Their return  Panim <\/em>be <\/em>Panim<\/em> came anyway, hence the  Behina<\/em> of this new He\u2019arah<\/em> shall be called  Achor <\/em>be <\/em>Achor<\/em>, since its benefit was only to increase half of the  Achor<\/em> alone.<\/strong><\/p>\n\n\n\n

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

30. He emanated the first only in  Behinat Achor be Achor <\/em>etc. made and emanated all their Partzufim <\/em>etc.<\/strong><\/p>\n\n\n\n

The first He\u2019arah<\/em> is the concealed HGT<\/em> and NHY<\/em>, and the second He\u2019arah<\/em> is the disclosed NHY<\/em>. He says that we can call the first He\u2019arah<\/em> both by the name Panim<\/em>, and by the name Achoraim<\/em>.<\/p>\n\n\n\n

The second one can also be called Panim<\/em> and Achoraim<\/em>. This is so because from the perspective of the first He\u2019arah<\/em> being the actual emanation of the entire Partzuf<\/em>, it can be called Panim<\/em>, all the more so since the HGT<\/em> are the Kelim de Panim<\/em> that become HBD<\/em> in Gadlut<\/em>.<\/p>\n\n\n\n

It can also be named Achoraim <\/em>because of the situation of Achor <\/em>be <\/em>Achor <\/em>in them. Similarly, the new He\u2019arah<\/em> can be called Panim<\/em> although she is only Behinat <\/em>NHY<\/em>. Because these NHY<\/em> are disclosed, they extended the Panim <\/em>be Panim<\/em> of the ZON<\/em>, and can be called Achoraim <\/em>since they are Behinat<\/em>completion and increment of the Achoraim<\/em>, meaning the NHY<\/em>.<\/p>\n\n\n\n

31. Regarding this introduction, it will be clarified to you, and you shall understand and learn what will be explained regarding the fall of the Achoraim de <\/em>Kelim <\/em>de <\/em>AVI<\/em> from here on.<\/strong><\/p>\n\n\n\n

Know, that the thing is that these  Behinot<\/em> of  Hassadim <\/em>and  Gevurot<\/em> that increase the  Achoraim de <\/em>ZON<\/em> and return them  Panim <\/em>be <\/em>Panim<\/em>, is a matter of the  Behinot<\/em> of the  Achoraim <\/em>of  AVI<\/em> that fell. Hence, do not be surprised if at one time we call this  Behina <\/em>Panim<\/em>, and once it is called Achoraim<\/em>.<\/strong><\/p>\n\n\n\n

This and those  Hassadim <\/em>and  Gevurot<\/em> with the  Behinot<\/em> they had enhanced in the  Achoraim<\/em>, all fell down. These are the  Behinot <\/em>Hassadim <\/em>and Gevurot<\/em> that take  AVI<\/em> from  AA<\/em> so that they return  Panim <\/em>be <\/em>Panim<\/em>. This is so because in  AVI<\/em> too, their stance was  Achor <\/em>be <\/em>Achor <\/em>too, as will be explained.<\/strong><\/p>\n\n\n\n

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

31. These  Behinot <\/em>of  Hassadim <\/em>and  Gevurot <\/em>that increase the  Achoraim de ZON<\/em> and return them  Panim be Panim<\/em>, is a matter of the  Behinot <\/em>of the  Achoraim <\/em>of  AVI <\/em>that fell.<\/strong><\/p>\n\n\n\n

He explains below that the state of AVI <\/em>de <\/em>Nekudim <\/em>was first Achor <\/em>be <\/em>Achor <\/em>too, like the ZON<\/em>. For this reason they too were in Behinat<\/em>, \u201ctheir hinder parts were inward.\u201d It means that their NHY<\/em> were concealed and covered in the Achoraim de <\/em>Ima<\/em>, which is Behinat<\/em> original HGT<\/em> prior to the exit of the NHY<\/em> from them, meaning the Bina <\/em>de <\/em>Ohr Yashar <\/em>before she emanated the NHY <\/em>de <\/em>Ohr Yashar<\/em>.<\/p>\n\n\n\n

However, afterwards, the Hey Tata’a <\/em>descended from the Eynaim de <\/em>Keter<\/em> and HB<\/em> in it returned to the Rosh<\/em>, and then the Yesod <\/em>de <\/em>AK<\/em> gave them its drop, which is the Vav<\/em> and Nekuda<\/em> that became MAN<\/em> in them. At that time NHY <\/em>de <\/em>Keter<\/em> clothed in them in the form of He\u2019arat<\/em> disclosed NHY<\/em>, and AVI<\/em> mated Panim <\/em>be Panim<\/em> on their MAN<\/em>.<\/p>\n\n\n\n

You find that the Zivug <\/em>de <\/em>Gadlut Panim <\/em>be Panim <\/em>de <\/em>AVI<\/em> on the MAN <\/em>de <\/em>Yesod <\/em>de <\/em>AK<\/em> was also through attaining the new disclosed NHY<\/em> that they have acquired from the Keter<\/em> because that is where their Zivug <\/em>Panim <\/em>be Panim<\/em> extends from. Afterwards, the Behinat <\/em>Guf<\/em> of that Zivug<\/em> is dispensed to ZAT<\/em> and they break. Consequently, the Behinat <\/em>Gadlut de <\/em>AVI<\/em> descends to Behinat <\/em>HGT<\/em>and VAK<\/em>.<\/p>\n\n\n\n

This Gadlut <\/em>is not more and not less than the Behinat<\/em> new disclosed NHY<\/em> that had He\u2019arat <\/em>Hochma <\/em>and GAR<\/em>, that have now fallen into VAK<\/em>. It means that the He\u2019arat <\/em>GAR<\/em> departed from them and they have become Behinat<\/em> incomplete Achoraim<\/em>.<\/p>\n\n\n\n

32. It is known that the drop that raises and shapes the fetus is the Behinat <\/em>Hassadim <\/em>and  Gevurot<\/em>, as we have mentioned above. This is the meaning of the  Otiot<\/em> that make up the fetus.<\/strong><\/p>\n\n\n\n

Also, the  Otiot<\/em> are always the  Behinot <\/em>Kelim<\/em>. These become  Kelim<\/em> to  AVI<\/em>in  Behinat <\/em>Achoraim<\/em>. They are also the ones that descended and fell below with the rest of the  Hassadim<\/em> that descend to depict the  Kelim<\/em> of the fetus. These are the general seven  Melachim <\/em>that died, which are incorporated in  ZON<\/em>.<\/strong><\/p>\n\n\n\n

33. All these are the  Behinat<\/em> twenty-two  Otiot<\/em> of the Torah. The seven Otiot<\/em> are  Kelim<\/em> to the  ZON<\/em>, which are seven  Melachim<\/em>, and fifteen  Otiot<\/em>are  Kelim<\/em> to  AVI<\/em> because the  Achoraim <\/em>of  AVI<\/em> are greater than any  ZON<\/em>. The sign of the number of  Otiot <\/em>Kelim <\/em>de <\/em>AVI<\/em> is fifteen, like the number YH<\/em>.<\/strong><\/p>\n\n\n\n

Also, it is known that  AVI<\/em>are the first two  Otiot <\/em>YH<\/em> of the  HaVaYaH<\/em>. The Otiot<\/em> of  ZON<\/em> are  SATNZ GT <\/em>(Shin<\/em>,  Ayin<\/em>,  Tet<\/em>,  Nun<\/em>,  Zayin<\/em>, and  Gimel<\/em>, Tzadik<\/em>), and the other fifteen  Otiot<\/em> of the alphabet are in  AVI<\/em>. Six  Otiot<\/em> of them are  BDK HYH <\/em>(  Bet<\/em>,  Dalet<\/em>,  Kof<\/em>, and  Het<\/em>,  Yod<\/em>,  Hey<\/em>), mentioned in the manuscript of the book of Zohar, being the  Achoraim de <\/em>AVI<\/em>, and the rest of the  Otiot<\/em> are  Panim<\/em> to  AVI<\/em>.<\/strong><\/p>\n\n\n\n

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

33. The  Otiot <\/em>of  ZON <\/em>are  SATNZ GT<\/em><\/strong><\/p>\n\n\n\n

It implies to Behina<\/em>Dalet <\/em>that mixed in their Kelim<\/em>. This mixture is called SATNZ<\/em>, which are the Sigim<\/em>(Ohr Pnimi <\/em>item 2), and the GT<\/em> implies the Nitzotzin <\/em>that descended to revive the Kelim<\/em>.<\/p>\n\n\n\n

BDK HYH<\/em> etc. being the  Achoraim de AVI<\/em>.<\/strong><\/p>\n\n\n\n

This implies the Behinat<\/em> exposed NHY<\/em>, which are the Achor <\/em>de <\/em>AVI<\/em>. BDK<\/em> means correction, from words Badak<\/em> (lit. Checked) the house. HYH<\/em> means Ohr <\/em>Hochma<\/em>, since it is known that Ohr <\/em>Hochma <\/em>is called Haya<\/em>. The entire merit of these NHY<\/em> is the He\u2019arat <\/em>Hochma <\/em>in them, hence they are implied in the name BDK HYH<\/em>, meaning Tikun <\/em>Hochma <\/em>in Hassadim<\/em>.<\/p>\n\n\n\n

There is yet another reason why they are implied in the Otiot <\/em>BDK HYH<\/em>. It is that these Achoraim <\/em>de <\/em>AVI<\/em> fell in the place of ZON<\/em>. Afterwards, at the time of the Tikun<\/em>, ZA<\/em> sorts scrutinies from these Achoraim <\/em>and raises them for MAN<\/em> to AVI<\/em>.<\/p>\n\n\n\n

AVI<\/em> mate Panim <\/em>be <\/em>Panim<\/em> through these MAN<\/em>, and dispense Mochin <\/em>to ZA<\/em>. Thus, all the Mochin <\/em>de <\/em>ZA<\/em>are through the MAN<\/em> that rise from these Achoraim<\/em>. For this reason they are called BDK HYH<\/em>, named after the Tikun<\/em> of the Mochin <\/em>de <\/em>GAR<\/em> of the ZA<\/em> that comes through them. As we have said above, BDK<\/em> means Tikun<\/em>, and HYH<\/em> is Ohr <\/em>Hochma <\/em>and Mochin<\/em>.<\/p>\n\n\n\n

34. Now you will thoroughly understand why there are  Tagin<\/em> over these thirteen  Otiot<\/em>, more than the other nine, why on seven of them that are SATNZ GT<\/em> there are three  Tagin<\/em> on each and every  Ot<\/em> of them, and on the other six, which are  BDK HYH<\/em> there are no  Tagin<\/em> on them, but only one Tag<\/em> (singular for  Tagin<\/em>) on each of their  Otiot<\/em>.<\/strong><\/p>\n\n\n\n

The thing is that the  SATNZ GT <\/em>are  Behinat<\/em> seven  Melachim de <\/em>ZON<\/em>, from whose  Sigim<\/em> the  Klipot<\/em> called  STN AZ<\/em> were made, hence the name  SATNZ<\/em>. It is a connection of  STN<\/em>, as mentioned in the Zohar, indicating that through the fierce and strong  Din<\/em> came out the SaTaN, which is the  Klipot<\/em>.<\/strong><\/p>\n\n\n\n

It is also called  GT<\/em>, to indicate what they said in the book of Zohar, Parashat Pekudei, that these  Melachim <\/em>are the 320  Nitzotzin <\/em>that were thrown, like that craftsman that hammered the iron and generated Nitzotzin<\/em>. It is also as our sages said, \u201cA spark that comes from under the hammer is  SATNZ GT<\/em>.\u201d<\/strong><\/p>\n\n\n\n

35. It has already been explained above that these seven  Melachim <\/em>took their  He\u2019arot<\/em> because of the  Histaklut <\/em>Ohr <\/em>Eynaim <\/em>of  AK<\/em> in the  Orot <\/em>Akudim<\/em> in their  Behinat <\/em>Hitpashtut <\/em>below in the place of the  Guf<\/em> of  AK<\/em>. This is why they broke, since they lacked the  He\u2019arat <\/em>GAR<\/em> in it, which are AHP<\/em> in their place above, hence they broke  Panim<\/em> and  Achoraim<\/em>.<\/strong><\/p>\n\n\n\n

Also, for this reason they were tagged with three  Tagin<\/em> on each of their Otiot<\/em>, indicating the shortage and absence of the three above-mentioned kinds of  Orot<\/em>, which are the  Otiot<\/em>. The  Ohr<\/em> remained above the  Gufim<\/em>, which are the  Otiot<\/em>, and not inside them, as will be explained below in the meaning of  Tagin<\/em>.<\/strong><\/p>\n\n\n\n

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

35. These seven  Melachim <\/em>took their  He\u2019arot <\/em>etc. in their  Behinat Hitpashtut<\/em> below in the place of the  Guf<\/em>.<\/strong><\/p>\n\n\n\n

There are four divisions in the Eynaim<\/em>: three Roshim<\/em>, and Guf<\/em>. This is because the Eser <\/em>Sefirot de <\/em>Rosh <\/em>are divided into three. The first Rosh<\/em> is Galgalta ve <\/em>Eynaim<\/em>, the second Rosh<\/em> is Awzen<\/em>, and the third Rosh<\/em> is Hotem <\/em>Peh<\/em>. After that the Guf<\/em>, which is ZON<\/em>.<\/p>\n\n\n\n

The first Rosh<\/em> is YESHSUT <\/em>from the Tabur <\/em>de <\/em>AK<\/em> upward. It does not join Partzuf de <\/em>Nekudim <\/em>at all. The second Rosh<\/em> is Keter <\/em>de <\/em>Nekudim<\/em>, and the third Rosh<\/em> is AVI <\/em>de <\/em>Nekudim<\/em>.<\/p>\n\n\n\n

The Guf<\/em> is the ZAT<\/em> of the Nekudim<\/em>, and it is known that every Partzuf <\/em>is emanated by the Rosh<\/em> in the Partzuf Elyon<\/em>. Also, Partzuf de <\/em>Nekudim <\/em>that emerged from the Eynaim<\/em> was emanated in its Elyon<\/em>, which is the Rosh <\/em>de <\/em>Partzuf <\/em>SAG <\/em>de <\/em>AK<\/em>.<\/p>\n\n\n\n

This Zivug<\/em> that was in Rosh <\/em>de <\/em>SAG<\/em> for the purpose of the Nekudim<\/em>, where four divisions emerged, is called Se\u2019arot <\/em>Dikna <\/em>de <\/em>SAG<\/em>. The first three Tikkunim<\/em> of Dikna<\/em> that depend on the Rosh <\/em>de <\/em>SAG<\/em> itself, are the Behinat <\/em>Rosh <\/em>ha <\/em>Aleph<\/em>, which does not join the Partzuf<\/em>. They are called Orot <\/em>AHP<\/em> in their exit place, meaning the Shoresh <\/em>of Partzuf <\/em>AHP<\/em>, which are the Nekudim<\/em>.<\/p>\n\n\n\n

The Shibolet <\/em>ha Zakan<\/em> is the Behinat <\/em>Rosh <\/em>ha <\/em>Bet<\/em>, and Rosh <\/em>ha <\/em>Gimel<\/em> is called the Orot <\/em>AHP<\/em> that are not in their exit place that receive from Rosh <\/em>ha <\/em>Aleph<\/em>. The KHB <\/em>de <\/em>Nekudim <\/em>receive from these AHP<\/em>in Shibolet <\/em>ha Zakan<\/em>. The Keter<\/em> receives from the Behinat <\/em>Awzen<\/em> in Shibolet <\/em>ha Zakan<\/em>, HB<\/em> receive from the Behinat <\/em>Hotem <\/em>Peh<\/em> in Shibolet <\/em>ha Zakan<\/em>, meaning each Behina<\/em> from its corresponding Behina<\/em> in the Rosh <\/em>SAG<\/em>.<\/p>\n\n\n\n

The Keter<\/em>, which is Rosh <\/em>ha <\/em>Bet<\/em>, receives from Awzen<\/em> in the Shibolet<\/em>, which is the Behinat <\/em>Rosh <\/em>ha <\/em>Bet<\/em> of Dikna<\/em>. HB <\/em>de <\/em>Nekudim<\/em>, which are Rosh <\/em>ha <\/em>Gimel<\/em>, receive from HP<\/em> in the Shibolet<\/em>, which are Rosh <\/em>ha <\/em>Gimel <\/em>de <\/em>Dikna<\/em>, and the ZAT <\/em>de <\/em>Nekudim<\/em>, being Behinat <\/em>Guf<\/em> of the Nekudim<\/em>, receive from the Dikna<\/em> below the Shibolet<\/em>. These are also the Behinot <\/em>Guf<\/em> of the Dikna<\/em> [and we have already elaborated on that Part 6, Ohr Pnimi <\/em>item 23].<\/p>\n\n\n\n

He says, \u201cthese seven Melachim <\/em>took their He\u2019arot<\/em> because of the Histaklut <\/em>Ohr <\/em>Eynaim <\/em>of AK<\/em> in the Orot <\/em>Akudim<\/em> in their Behinat <\/em>Hitpashtut <\/em>below in the place of the Guf<\/em> of AK<\/em>.\u201d It means that the seven Melachim<\/em>, which are the Behinat <\/em>Guf<\/em> of the Partzuf <\/em>Nekudim<\/em>, receive from the Behinat <\/em>Guf<\/em> of the Dikna<\/em> from below the Shibolet<\/em>, which is in turn, their corresponding Behina<\/em> in Rosh <\/em>ha <\/em>SAG<\/em>.<\/p>\n\n\n\n

They are called Akudim de <\/em>AK<\/em> since they are above Tabur <\/em>de <\/em>AK<\/em>, and the Nekudim <\/em>being only below Tabur<\/em>. He says, \u201cThis is why they broke, since they lacked the He\u2019arat <\/em>GAR<\/em> in it, which are AHP<\/em> in their place above.\u201d It means that they do not have a Shoresh <\/em>in the Rosh<\/em>, which are GAR<\/em>, from the beginning of their creation, and their whole He\u2019arah<\/em> is only from the Behinat <\/em>Gadlut de <\/em>AVI <\/em>de <\/em>Nekudim<\/em>. When they could no longer tolerate the Ohr<\/em> of the Gadlut<\/em>, they broke Panim<\/em> and Achor<\/em>.<\/p>\n\n\n\n

36. Yet,  Otiot <\/em>BDK HYH<\/em>, which are  Kelim <\/em>de <\/em>Achoraim de <\/em>AVI<\/em>, of which it has been explained that  AVI<\/em> took two  Orot <\/em>Hotem<\/em> and  Peh<\/em>, and only the Ohr <\/em>Awzen<\/em> is lacking in them. For this reason only the  Behinot <\/em>Achoraim <\/em>descended form them.<\/strong><\/p>\n\n\n\n

To indicate that one  Ohr <\/em>of the  Awzen <\/em>that is missing from them, we tag one Tag only on each  Ot <\/em>of them, for it alone departed. It stands hanging above the  Ot<\/em>, which is the  Kli<\/em>.<\/strong><\/p>\n\n\n\n

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

36. He writes, \u201cAVI<\/em>, of which it has been explained that they took two Orot <\/em>Hotem<\/em> and Peh<\/em>, and only the Ohr <\/em>Awzen<\/em> is lacking in them. For this reason only the Behinot <\/em>Achoraim <\/em>descended form them.\u201d Because they are essentially Behinat <\/em>Rosh<\/em> and also had some He\u2019arah<\/em> from the Ohr <\/em>Awzen<\/em> (Part 6 item 24), hence there is Behinat <\/em>GAR<\/em> in them from the beginning of their creation, though in Behinat <\/em>Achor <\/em>be <\/em>Achor<\/em>.<\/p>\n\n\n\n

For this reason this whole Behina<\/em> that they have from their very creation is called Panim<\/em>. They sustained and were not cancelled but only the Behinat <\/em>Zivug <\/em>de <\/em>Gadlut <\/em>and Panim <\/em>be <\/em>Panim<\/em> that they have attained afterwards as additions, called Achoraim<\/em>, and this alone descended and was cancelled from them.<\/p>\n\n\n\n

37. We have already explained that what descended from  AVI<\/em> is called by two names, which are  Achoraim <\/em>or  Panim<\/em>. This is because as it lacks the Ohr <\/em>Awzen<\/em>, being the more  Elyon <\/em>Ohr<\/em> of all three  Orot<\/em>, the want that extends to them through its departure is very great, and this is the  Behina<\/em>that makes them return  Panim <\/em>be <\/em>Panim<\/em>.<\/strong><\/p>\n\n\n\n

38. These  Mochin<\/em>, which are the above-mentioned  Hassadim<\/em>, extend to AVI<\/em> with the  Kelim<\/em> of  NHY <\/em>de <\/em>AVI<\/em> like the  Mochin <\/em>de <\/em>ZA<\/em> that extend clothed inside  NHY <\/em>de <\/em>AVI<\/em>. These  NHY <\/em>de <\/em>AVI<\/em> too descended below with the  Achoraim de <\/em>AVI<\/em>.<\/strong><\/p>\n\n\n\n

In the sense that they come from  AA<\/em>, you find that this matter too shall be called a need for an Upper  Nekuda<\/em>, called  Keter<\/em>. We have already explained that this too is called  Behinat<\/em> want in  Keter<\/em>, and it caused it, as it does not take the  Ohr <\/em>Awzen<\/em>, only at its tail, not at its  Rosh<\/em>.<\/strong><\/p>\n\n\n\n

However, with regard to these  NHY<\/em> have already expanded as  Kelim <\/em>de <\/em>Mochin <\/em>inside  AVI<\/em>, this lack is named after  AVI<\/em>, and not after the  Keter<\/em>.<\/strong><\/p>\n\n\n\n

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

38. He writes that the Kelim <\/em>NHY <\/em>de <\/em>Keter<\/em> that clothe in AVI<\/em> in Behinat <\/em>Levushim<\/em> for Mochin<\/em> were also cancelled. However, they are not considered Keter<\/em> since they have already clothed in AVI<\/em>.<\/p>\n\n\n\n

This is because this Rosh <\/em>ha <\/em>Bet<\/em>, which is Keter <\/em>de <\/em>Nekudim<\/em>, did not take anything from the Behinat <\/em>Zivug <\/em>de <\/em>Gadlut <\/em>of the Nekudim<\/em>, as it is Behinat <\/em>Bina <\/em>de <\/em>Rosh<\/em> and GAR<\/em> from its very creation. Only its Behinat <\/em>NHY<\/em> that clothe in AVI<\/em> that became Levushim<\/em> for Mochin <\/em>for them, which came at the time of Gadlut de <\/em>Nekudim<\/em>, only they were cancelled.<\/p>\n\n\n\n

39. *We shall return to the intention and say that  AVI<\/em> were first  Panim <\/em>be <\/em>Panim<\/em> since the  Mochin <\/em>was made for them from the  Keter<\/em>. Hence, their MAN<\/em>, which causes their erection and sustenance of the  Behina <\/em>de <\/em>Panim <\/em>be <\/em>Panim<\/em>, was the reality of these seven  Melachim <\/em>that were in the  Me\u2019i <\/em>Bina<\/em>, and these were its  MAN<\/em>.<\/strong><\/p>\n\n\n\n

This is how it always is. The sons are  MAN <\/em>de<\/em>Ima<\/em> while these seven Melachim <\/em>that were inside the  Bina<\/em> raised  MAN <\/em>and caused a  Zivug<\/em> to  AVI<\/em>. The  Mochin <\/em>were extended to them,  AVI<\/em> were returned  Panim <\/em>be <\/em>Panim<\/em>, and they mated together in order to educe these seven  Melachim<\/em>.<\/strong><\/p>\n\n\n\n

When these  Melachim <\/em>came out, had they not died but existed, they would have situated  AVI <\/em>Panim <\/em>be <\/em>Panim<\/em> although they came out below. In addition, they would have been beneficial for their  MAN <\/em>although because they broke and died.<\/strong><\/p>\n\n\n\n

For this reason the  Achoraim <\/em>of  AVI<\/em> too, which locate them  Panim <\/em>be <\/em>Panim<\/em>, went below and then returned  Achor <\/em>be <\/em>Achor<\/em>, as there is no one to raise  MAN <\/em>for them anymore, and sustain their return  Panim<\/em>be <\/em>Panim<\/em>.<\/strong><\/p>\n\n\n\n

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

39.  AVI <\/em>were first  Panim be Panim since<\/em> the  Mochin <\/em>was made for them from the  Keter<\/em>.<\/strong><\/p>\n\n\n\n

We have written above (Ohr Pnimi <\/em>item 31) that the Zivug <\/em>de <\/em>Gadlut de <\/em>AVI<\/em> was by obtaining the disclosed NHY<\/em> from Keter <\/em>de <\/em>Nekudim<\/em>.<\/p>\n\n\n\n

Their  MAN<\/em>, which causes their erection and sustenance of the  Behina de Panim be Panim<\/em>, was the reality of these seven  Melachim<\/em>.<\/strong><\/p>\n\n\n\n

It has already been explained above that AVI<\/em> do not return Panim <\/em>be <\/em>Panim<\/em> unless through raising MAN de ZON (Ohr Pnimi <\/em>item 24) because Bina<\/em> is in the form of \u201cbecause He delighteth in mercy\u201d at her Shoresh<\/em>, and rejects Hochma<\/em>. However, when ZON<\/em> rise to her for MAN<\/em>, her Shoresh de <\/em>Ohr Yashar <\/em>awakens in her since ZON <\/em>de <\/em>Ohr Yashar <\/em>are her sons, which she emanated in He\u2019arat <\/em>Hochma<\/em>.<\/p>\n\n\n\n

Hence, after ZON<\/em> rise to her for MAN<\/em> and Bina<\/em> awakens to dispense them He\u2019arat <\/em>Hochma<\/em>, she then arrests her Achoraim <\/em>and returns her Panim<\/em> to Hochma<\/em>. She mates with him Panim <\/em>be <\/em>Panim<\/em> and renews He\u2019arat <\/em>Hochma <\/em>to ZON<\/em>, and once ZON<\/em> obtain He\u2019arat <\/em>Hochma<\/em>, they come to their place below. From there on Bina<\/em> is found in a Zivug <\/em>Panim <\/em>be <\/em>Panim<\/em> with Hochma <\/em>in order to sustain He\u2019arat <\/em>Hochma <\/em>in ZON<\/em>.<\/p>\n\n\n\n

Here [Written aside in the manuscript of the author: \u201cNeeds scrutiny. After all ZON<\/em> were previously emanated from Hotem <\/em>Peh <\/em>de <\/em>Dikna<\/em>. They only received the Gadlut <\/em>from the Vav<\/em> and Nekuda<\/em>, as it is written in Part 6, Histaklut Pnimit item 19, that lowering the Hey Tata’a <\/em>to the Peh<\/em>, which is the Vav<\/em>, makes the Shuruk<\/em>] the ZON<\/em> were not yet emanated to be able to raise MAN<\/em> to AVI<\/em>.<\/p>\n\n\n\n

This is why this raising of MAN<\/em> was made by the inner NHY <\/em>de <\/em>AK<\/em>, and the Yesod <\/em>de <\/em>AK<\/em> illuminated the Shuruk<\/em> for AVI<\/em>, the Vav<\/em>and Nekuda<\/em>. It is written in the Rav\u2019s words (Part 6 item 31) that theis Behinat <\/em>ZA<\/em>, and the Nekuda<\/em> is the Behinat <\/em>Nukva<\/em>, and they became MAN<\/em> in Ima<\/em>. At that time Ima<\/em>was awakened to bestow He\u2019arat <\/em>Hochma <\/em>in them, stopped her Achoraim<\/em>, and returned Panim <\/em>be <\/em>Panim<\/em> with Abba<\/em>.<\/p>\n\n\n\n

AVI<\/em> raise MAN<\/em> higher up, meaning to Keter<\/em>, and Keter<\/em> too above it etc. up to Ein Sof<\/em>. Then a new Ohr<\/em>comes down from Ein Sof <\/em>and cascades through the degrees until the drop of Zivug <\/em>de <\/em>AVI<\/em> that descends on theand Nekuda<\/em> inside them, which are ZON<\/em>.<\/p>\n\n\n\n

They acquire He\u2019arat <\/em>Hochma<\/em>, and then expand to their place below, meaning to the bottom seven de <\/em>Nekudim<\/em>. In addition, in order to keep the He\u2019arat <\/em>Hochma <\/em>in the ZON<\/em>, Ima<\/em> must extend the Panim <\/em>be <\/em>Panim<\/em> with Abba<\/em>.<\/p>\n\n\n\n

Now you can thoroughly understand the Rav\u2019s words that ZON<\/em> not only cause the returning of AVI <\/em>Panim <\/em>be <\/em>Panim<\/em> when they are up in Ima<\/em> in the form of MAN<\/em>, but even after they expand downward to their place, they are still considered the causes of the sustenance of the Zivug <\/em>AVI <\/em>Panim <\/em>be <\/em>Panim<\/em>. Because of them Ima<\/em> must be Panim <\/em>be <\/em>Panim<\/em> with Abba<\/em>, in order to keep their He\u2019arah<\/em> in ZON<\/em>.<\/p>\n\n\n\n

He writes, \u201ctheir MAN<\/em>, which causes their erection and sustenance of the Behina <\/em>de <\/em>Panim <\/em>be <\/em>Panim<\/em>, was the reality of these seven Melachim <\/em>that were in the Me\u2019i <\/em>Bina<\/em>, and these were its MAN<\/em>.\u201d It means that in the beginning, the seven Melachim <\/em>were in Behinat <\/em>MAN<\/em> in the Me\u2019i<\/em> of Bina<\/em> since they are theand Nekuda<\/em> that Yesod <\/em>de <\/em>AK<\/em> administered them, which caused the return of Panim <\/em>be <\/em>Panim<\/em>with Abba<\/em> when they came to Me\u2019i<\/em>Ima<\/em>.<\/p>\n\n\n\n

Afterwards, when the seven Melachim <\/em>expanded and descended to their place, they still induce AVI<\/em>sustenance and existence of the Behina <\/em>de <\/em>Panim <\/em>be <\/em>Panim<\/em>. This is because Bina<\/em> must extend her Zivug <\/em>Panim <\/em>be <\/em>Panim<\/em> with Abba<\/em> because of them, in order to administer and keep the He\u2019arat <\/em>Hochma <\/em>in them.<\/p>\n\n\n\n

Because they broke and died. For this reason the  Achoraim <\/em>of  AVI <\/em>too, which locate them Panim be Panim<\/em>, went below.<\/strong><\/p>\n\n\n\n

The whole matter of the Hamshacha <\/em>of the Zivug <\/em>Panim <\/em>be <\/em>Panim <\/em>de <\/em>AVI<\/em> is only in order to keep He\u2019arat <\/em>Gadlut <\/em>in the sons, which are ZON<\/em>. Hence, when the sons died, Bina<\/em> no longer needs to extend the Panim <\/em>be <\/em>Panim<\/em> with Abba<\/em>. For this reason they return Achor <\/em>be <\/em>Achor<\/em> and all the Behinat <\/em>Orot <\/em>de <\/em>Gadlut <\/em>that were in them descend from their degree and fall to Behinat <\/em>Guf<\/em> and ZAT<\/em>, meaning they were rejected from the Rosh <\/em>de <\/em>AVI<\/em>.<\/p>\n\n\n\n

The reason that they descend from the Rosh <\/em>de <\/em>AVI<\/em> is that the Bina<\/em> returned to her original degree that appreciates Hassadim <\/em>more than the Ohr <\/em>Hochma<\/em>. You find, that after the sons died and she no longer has a need to extend He\u2019arat <\/em>Hochma <\/em>for them, she immediately returns Achor <\/em>be <\/em>Achor<\/em>, meaning to her first state, to extend Hassadim <\/em>and reject Hochma<\/em>.<\/p>\n\n\n\n

By that she rejected and dropped the Mochin <\/em>de <\/em>Hochma <\/em>outside the Rosh<\/em> into Behinat <\/em>ZAT<\/em>, as it is written, \u201cmy princes all of them kings\u201d (Isaiah 10;8). This is because these Achoraim <\/em>that descended from their degree and became ministers, were Melachim <\/em>before, meaning when they were up in Rosh <\/em>de <\/em>AVI<\/em> in Behinat <\/em>Mochin de <\/em>Gadlut<\/em>. Now that they have descended into Behinat <\/em>ZAT<\/em>, they have become ministers, meaning subordinate and enslaved to the Melachim<\/em>.<\/p>\n\n\n\n

40. It is simple: the  Achoraim de <\/em>AVI<\/em> did not stop descending until the end of the breaking of the seven  Kelim<\/em>. Each  Behinat<\/em> breaking of one  Melech<\/em>caused a descent of some of the  Achoraim de <\/em>AVI<\/em>, and this is the explanation of the matter.<\/strong><\/p>\n\n\n\n

When we appreciate the existence of these seven  Melachim<\/em> in the four Partzufim<\/em> of  HB<\/em>,  Israel Saba ve Tvuna<\/em>, we find that until a third of  Sefirat <\/em>Tifferet<\/em>, being the fourth  Melech<\/em>, the  Achoraim de<\/em> Upper  AVI<\/em> completed their descent. When all seven  Melachim <\/em>broke, the  Achoraim de <\/em>Israel Saba ve Tvuna<\/em> came down as well.<\/strong><\/p>\n\n\n\n

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

40. These seven  Melachim <\/em>in the four  Partzufim <\/em>of  HB<\/em>,  Israel Saba ve Tvuna<\/em> etc.<\/strong><\/p>\n\n\n\n

We must understand the matter of the assessment of the seven Melachim <\/em>in the four Partzufim <\/em>AVI<\/em>and YESHSUT<\/em>. This is the key to understand the reign and the death of the seven Melachim de <\/em>Nekudim<\/em>, as well as all the Behinat <\/em>ZON<\/em> in ABYA<\/em> that these seven Melachim <\/em>are their Shoresh<\/em>. We shall explain them here briefly in general. We shall explain them in detail below, in the interpretation of the Rav\u2019s words below.<\/p>\n\n\n\n

Know, that five Partzufim<\/em> emerged here in Olam <\/em>ha <\/em>Nekudim<\/em>, four Partzufim<\/em> that are Hochma<\/em>, Bina<\/em>, Israel Saba<\/em> and Tvuna<\/em>. These emerged in Rosh<\/em> and Guf<\/em>. The fifth Partzuf<\/em>, which is Partzuf Daat<\/em>, came out in Rosh<\/em> without a Guf<\/em>.<\/p>\n\n\n\n

You should also know that the order of the breaking of the vessels was in the order of the Hizdakchut <\/em>of the Masach <\/em>according to the degree, like the order of the Histalkut <\/em>of the Orot<\/em> from the Kelim <\/em>de <\/em>Guf<\/em> of the previous Partzufim <\/em>de <\/em>AK<\/em>.<\/p>\n\n\n\n

You should also know that the Kelim de <\/em>Nekudim <\/em>preceded the Orot<\/em> since the Kelim de Nekudot <\/em>de <\/em>SAG<\/em> that expanded below from Tabur <\/em>de <\/em>AK<\/em>, whose Orot<\/em> departed during Tzimtzum NHY <\/em>de <\/em>AK<\/em>, remained empty of their Orot<\/em>. They moved and became the Kelim <\/em>de <\/em>Nekudim <\/em>since the Kelim<\/em> that were emptied by the Histalkut <\/em>Orot<\/em> in the Guf <\/em>de <\/em>Elyon<\/em> always became Kelim<\/em> in the Partzuf <\/em>Tachton<\/em>.<\/p>\n\n\n\n

In addition, know that all that this speaks of is only the Orot <\/em>de <\/em>Gadlut<\/em> that came to AVI<\/em> as additions. However, the Rav does not deal here with the Orot <\/em>de <\/em>Katnut<\/em>, meaning from Behinat <\/em>Achor <\/em>be <\/em>Achor <\/em>de <\/em>AVI<\/em>.<\/p>\n\n\n\n

It is so because there wasn\u2019t any breaking and annulment in the Behinat <\/em>Katnut <\/em>that emerged in the beginning of its creation. The entire cancellation, the breaking, and the flaw, was only in the Orot <\/em>de <\/em>Gadlut <\/em>that came as additions, meaning in the Zivug <\/em>de <\/em>Panim <\/em>be Panim <\/em>de <\/em>AVI<\/em>, and remember that.<\/p>\n\n\n\n

First, all the Orot<\/em> of the Gadlut <\/em>came out incorporated in Kli <\/em>de <\/em>Keter<\/em>, meaning in NHY <\/em>de <\/em>Keter<\/em>. This is because Keter<\/em> itself, which is the second Rosh<\/em>, did not take any part in these Mochin de <\/em>Gadlut <\/em>for itself.<\/p>\n\n\n\n

Instead, only because these renewals of Orot<\/em> necessarily come from Ein Sof<\/em>, hence, this new Ohr<\/em>must cascade from Ein Sof<\/em> through all the reasons that precede this Partzuf <\/em>that receives and extends the new Ohr<\/em>. For this reason it is considered descending from Ein Sof <\/em>and hanging down degree-by-degree until it comes to the receiver, being the consequence of all its preceding degrees.<\/p>\n\n\n\n

Hence, it is considered that AVI<\/em> too raised to the Keter<\/em>, which is the Behinat <\/em>Galgalta ve <\/em>Eynaim <\/em>de <\/em>AVI<\/em>, meaning their Rosh<\/em>, and Keter<\/em> to its own Rosh<\/em> as well and so on up to Ein Sof<\/em>. At that time the new Ohr<\/em> extended from Ein Sof <\/em>through the degrees until it came to Behinat<\/em> drop of Zivug <\/em>de <\/em>Galgalta ve <\/em>Eynaim <\/em>in the Keter<\/em>, which are HB<\/em> in the Keter<\/em>.<\/p>\n\n\n\n

The drop clothes in the new NHY <\/em>de <\/em>Keter<\/em>, meaning complete NHY<\/em> that can be shown outwardly (Ohr Pnimi <\/em>item 29, sub header \u201cIn that state<\/strong>\u201d) and these NHY <\/em>de <\/em>Keter<\/em> with the Ohr<\/em> of the drop of Zivug<\/em> that extends from Ein Sof <\/em>descend and clothe in Mochin <\/em>de <\/em>AVI<\/em>.<\/p>\n\n\n\n

Hence, this above Ohr<\/em>, called drop of Zivug <\/em>de <\/em>HB<\/em> in Keter<\/em> clothed in NHY <\/em>de <\/em>Keter<\/em> that descended to Mochin <\/em>de <\/em>AVI<\/em> is considered the entirety of the Ohr<\/em> that expands in all five Partzufim<\/em> of the Nekudim<\/em>, since all the degrees of the Nekudim <\/em>are but a lessening of this general Ohr<\/em>. It gradually lessens from degree to degree until it disappears and departs to its Shoresh<\/em>.<\/p>\n\n\n\n

However, since the Ohr Elyon <\/em>does not stop, it therefore educes new Komot<\/em> as it lessens one below the other until it disappears and rises to the Maatzil<\/em> as has been explained in the Histalkut <\/em>Orot<\/em> of the previous Partzufim<\/em>. Thus, that same Ohr<\/em> clothed in NHY <\/em>de <\/em>Keter<\/em> is the entirety of the Ohr<\/em> of all the Partzufim<\/em> of Nekudim<\/em>.<\/p>\n\n\n\n

Yet, after NHY <\/em>de <\/em>Keter<\/em> clothed to Mochin <\/em>in AVI<\/em>, they have already departed from Behinat <\/em>Keter<\/em>entirely and were considered Kelim de <\/em>AVI<\/em> and Ohr <\/em>de <\/em>AVI<\/em>. Know, that this Koma<\/em> that emerged first is considered Komat <\/em>Keter <\/em>de <\/em>AVI<\/em>.<\/p>\n\n\n\n

Here in the Rav\u2019s words it is called Histaklut <\/em>Eynaim <\/em>of AVI<\/em> on each other. This is because through NHY <\/em>de <\/em>Keter<\/em> that clothed in them for Mochin<\/em> and mated Panim<\/em>be <\/em>Panim<\/em>, their Eynaim <\/em>were opened and they looked at each other, meaning a Zivug <\/em>de <\/em>Gadlut <\/em>in Komat <\/em>Keter <\/em>de <\/em>AVI<\/em>.<\/p>\n\n\n\n

Hitpashtut ha <\/em>Aleph<\/em> of Komat <\/em>Keter <\/em>from above downward is in Melech <\/em>ha <\/em>Daat<\/em>, and from here on began the Hizdakchut <\/em>Masach de <\/em>Partzuf <\/em>AVI<\/em>. This is so because after Melech <\/em>ha <\/em>Daat<\/em> broke, the Masach <\/em>was purified from Behina Dalet <\/em>into Behina Gimel <\/em>and Komat <\/em>Hochma de <\/em>AVI<\/em> emerged from below upward.<\/p>\n\n\n\n

The Eser <\/em>Sefirot <\/em>de <\/em>Guf<\/em> expanded from above downward, clothing in Melech <\/em>ha <\/em>Hesed<\/em>. When Melech <\/em>ha <\/em>Hesed<\/em> broke, the Masach <\/em>was purified from Behina Gimel <\/em>to Behina Bet <\/em>and Komat <\/em>Bina<\/em> of AVI<\/em>emerged from below upward.<\/p>\n\n\n\n

The Eser <\/em>Sefirot <\/em>de <\/em>Guf<\/em> expanded from above downward in Melech <\/em>ha <\/em>Gevura<\/em>, and when Melech <\/em>ha <\/em>Gevura <\/em>broke, the Masach <\/em>purified from Behina Bet <\/em>to Behina <\/em>Aleph<\/em>. At that time Behinat <\/em>Daat <\/em>de <\/em>AVI<\/em>emerged, meaning Komat <\/em>ZA<\/em>. It is also called Behinat <\/em>Yesodot <\/em>de <\/em>AVI<\/em> that emerged from below upward, and its Guf<\/em> expanded in the Upper third of Melech <\/em>ha <\/em>Tifferet<\/em>.<\/p>\n\n\n\n

After the Upper third of Melech <\/em>ha <\/em>Tifferet <\/em>broke, the entire Masach <\/em>was purified and rose to its Shoresh <\/em>to Peh <\/em>de <\/em>Nekudim<\/em>. It was incorporated there in the Zivug <\/em>de <\/em>Rosh<\/em> and a new Koma <\/em>de <\/em>Behina Bet <\/em>emerged on it, since the last Behina<\/em> is always lost during the Hizdakchut<\/em>, and this Koma<\/em>is called YESHSUT<\/em>.<\/p>\n\n\n\n

First emerged the Taamim <\/em>in it, which are the Rosh<\/em> and Guf <\/em>de <\/em>Hitpashtut <\/em>Aleph<\/em>. The Rosh<\/em> is called Histaklut <\/em>Eynaim <\/em>de <\/em>YESHSUT <\/em>on each other, and you already know that the last Behina <\/em>de <\/em>Hitlabshut <\/em>remains in the Masach<\/em>, though it only expands in Kli <\/em>de <\/em>Keter<\/em>, called Taamim<\/em>.<\/p>\n\n\n\n

Know, that this is what is called Histaklut <\/em>Eynaim <\/em>both in AVI<\/em> and YESHSUT<\/em>. In AVI<\/em> it is always considered Behina Dalet <\/em>de <\/em>Hitlabshut <\/em>and in YESHSUT <\/em>it is considered Behina Gimel de <\/em>Hitlabshut<\/em>. The Hitpashtut <\/em>from above downward in the Behinat <\/em>Taamim <\/em>de <\/em>AVI<\/em> is called Melech <\/em>ha <\/em>Daat<\/em>, and the Hitpashtut <\/em>from above downward de <\/em>Behinat <\/em>Taamim <\/em>de <\/em>YESHSUT <\/em>is called the two lower thirds of Tifferet<\/em>.<\/p>\n\n\n\n

After Melech <\/em>ha <\/em>Tifferet <\/em>broke, the Masach <\/em>was purified from Behina Gimel <\/em>to Behina <\/em>Bet<\/em> and Behinat <\/em>YESHSUT <\/em>emerged from below upward. Their Guf<\/em> expanded from above downward to the Melachim <\/em>NH<\/em>.<\/p>\n\n\n\n

When the Melachim <\/em>of NH<\/em> broke, the Masach <\/em>purified from Behina Bet <\/em>to Behina Aleph <\/em>and Daat <\/em>de <\/em>YESHSUT<\/em> emerged from below upward, called Yesodot <\/em>de <\/em>YESHSUT<\/em>. Its Guf<\/em> expanded and descended to Melech <\/em>ha <\/em>Yesod<\/em>, and when Melech <\/em>ha <\/em>Yesod<\/em> died, the Masach <\/em>was purified from Behina Aleph <\/em>to Behinat<\/em>Keter<\/em>.<\/p>\n\n\n\n

At that time Komat <\/em>Malchut <\/em>emerged from below upward and her Guf<\/em> expanded to Malchut de <\/em>Nekudim<\/em>. When Kli <\/em>Malchut de <\/em>Nekudim<\/em> broke, the Masach <\/em>was purified entirely and rose to its Shoresh <\/em>in the Peh<\/em> where it was once more incorporated there in the Zivug <\/em>de <\/em>Rosh<\/em>.<\/p>\n\n\n\n

However, only Aviut <\/em>de <\/em>Behina Aleph <\/em>remained in it since the last Behina<\/em>, which is Behina <\/em>Bet<\/em>, was lost during the Hizdakchut<\/em>. Komat <\/em>ZA<\/em>, which is Behinat <\/em>Daat<\/em>, whose matter will explained below, emerged on it, and this Koma<\/em> of Daat<\/em> has no Hitpashtut <\/em>from above downward, as we shall explain below.<\/p>\n\n\n\n

Thus we have briefly explained all the degrees that came out in Nekudim<\/em>: the first degree is AVI<\/em> on Masach de <\/em>Behina Dalet <\/em>and Behina Gimel <\/em>together. The Taamim <\/em>in the first Koma<\/em> expanded in Melech <\/em>ha <\/em>Daat<\/em>, and the Nekudot<\/em> in her are the three Komot<\/em> that expanded one below the other in the three Melachim <\/em>Hesed<\/em>, Gevura<\/em>, and the upper third of Tifferet<\/em>.<\/p>\n\n\n\n

Then surfaced the second degree, called YESHSUT<\/em>. Its Taamim<\/em>, which emerged on the two Reshimot <\/em>Behina Gimel <\/em>and Behina <\/em>Bet<\/em>, expanded in the two lower thirds of Tifferet<\/em>. Also, the Nekudot<\/em> in it are the three Komot<\/em> that expanded one below the other in the three Melachim <\/em>NH<\/em>, Yesod<\/em>, and Malchut<\/em>.<\/p>\n\n\n\n

Then surfaced the third degree, called Daat<\/em>. It has only Behinat<\/em> from below upward, and you should know that these three degrees, Hochma<\/em>, Bina<\/em>, and Daat<\/em>, are the Neshama<\/em>, Ruach<\/em>, Nefesh<\/em>.<\/p>\n\n\n\n

41. The  Daat<\/em> is the first  Melech<\/em> to come out, and all seven were incorporated in him. You already know that the principal raising of  MAN<\/em>are the  Kelim<\/em> that were already born in the  Olam<\/em>, hence thus far, raising MAN<\/em> was primarily through  Daat<\/em> that emerged in the  Olam<\/em> first.<\/strong><\/p>\n\n\n\n

We have already explained that in the beginning there was no need for MAN<\/em> to  AVI<\/em>, only the ascension of the desire. When it is written that these seven  Melachim <\/em>were  MAN<\/em>, it does not mean that they extended  Hassadim<\/em>and  Gevurot<\/em>, since they have already been extended in the beginning.<\/strong><\/p>\n\n\n\n

The evidence of that is that they returned  AVI <\/em>Panim be <\/em>Panim<\/em>, and afterwards  Hochma <\/em>placed these seven  Melachim <\/em>in  Bina<\/em>. Thus, we cannot say that they were  MAN<\/em> to  Bina<\/em>, though it means that they were placing them in  Behinat <\/em>Panim <\/em>be <\/em>Panim<\/em> to  AVI<\/em> through their raising of  MAN<\/em>, once they were already in  Bina<\/em>. In addition, in that state they extended the Hassadim<\/em> and  Gevurot <\/em>further as in the beginning.<\/strong><\/p>\n\n\n\n

We shall return to the matter that after the  Ohr <\/em>Daat<\/em> emerged and entered its  Kli<\/em>, it raised  MAN<\/em> and extended  Hassadim<\/em> and  Gevurot <\/em>in  AVI<\/em>. This is because  Daat<\/em> consists of  Hassadim<\/em> and  Gevurot<\/em>, and because the seven Melachim <\/em>were contained in it at that time. For this reason it had the strength to lower  Hassadim<\/em> and  Gevurot<\/em>.<\/strong><\/p>\n\n\n\n

However, since the other  Melachim <\/em>do not raise  MAN<\/em>, since the exit was still not to them, but to the  Daat<\/em>, it is therefore impossible to lower complete  Mochin<\/em> only through  ZON<\/em> together. Therefore, what  Daat<\/em>lowered was  Behinot <\/em>Hassadim<\/em> and  Gevurot <\/em>in  Rosh<\/em> and Upper  AVI<\/em> in the place of their  Daat<\/em>, resembling him, as he does.<\/strong><\/p>\n\n\n\n

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

41. After the  Ohr Daat<\/em> emerged and entered its  Kli<\/em>, it raised MAN and extended  Hassadim <\/em>and  Gevurot <\/em>in  AVI<\/em>.<\/strong><\/p>\n\n\n\n

It has already been explained in the previous item that this Daat<\/em> does not imply one Sefira<\/em> of Daat<\/em>. Rather, it is the first Hitpashtut<\/em> of the Zivug <\/em>de <\/em>Gadlut de <\/em>AVI <\/em>de <\/em>Nekudim<\/em>, which is a whole Koma<\/em> of Eser <\/em>Sefirot <\/em>that came out on Masach de <\/em>Behina Dalet de <\/em>Hitlabshut<\/em> and Aviut <\/em>de <\/em>Behina Gimel<\/em>.<\/p>\n\n\n\n

Its Behinat<\/em> from below upward is called Histaklut <\/em>Eynaim de <\/em>AVI<\/em> on each other and there are Eser <\/em>Sefirot <\/em>in Komat <\/em>Keter<\/em> there. The Behinat <\/em>Taamim<\/em>, meaning the Hitpashtut <\/em>from above downward called Guf<\/em>, is called Melech <\/em>ha <\/em>Daat<\/em> that the Rav speaks of here.<\/p>\n\n\n\n

Although there is only Masach de <\/em>Behina Aleph <\/em>here in AVI <\/em>de <\/em>Nekudim<\/em>, it has been explained elaborately (Part 6) that they Hey Tata’a <\/em>descended from the Eynaim <\/em>through Zivug <\/em>de <\/em>AB <\/em>SAG<\/em> and came to its place in the Peh<\/em>, meaning Malchut de <\/em>Rosh<\/em>. This is because in AB<\/em>, the Hey Tata’a <\/em>is in its place, hence, when the He\u2019arat <\/em>AB<\/em> was drawn there, it lowered the Hey Tata’a <\/em>in Nekudim <\/em>to the place of Peh<\/em> as well, and AVI<\/em> returned to the Rosh<\/em>.<\/p>\n\n\n\n

Know, that when the Hey Tata’a<\/em>, which is Behina Dalet<\/em>, came to its lace, it was erected there with a Masach<\/em>, as it is in Partzuf AB<\/em>, which is Behina Dalet de <\/em>Hitlabshut <\/em>and Behina Gimel de <\/em>Aviut<\/em>. It is because that He\u2019arat <\/em>AB<\/em> that lowered her to the Peh<\/em> corrected her with his Masach <\/em>too, hence the Eser <\/em>Sefirot <\/em>emerged on it in Komat <\/em>Keter<\/em>.<\/p>\n\n\n\n

However, the Rav wrote that Daat<\/em> extended in Mochin <\/em>de <\/em>AVI<\/em> only Hassadim <\/em>and Gevurot<\/em>. However, according to the above it should have extended Eser <\/em>Sefirot <\/em>in Komat <\/em>Keter<\/em> and Hochma<\/em>, as it extended in Partzuf AB<\/em>.<\/p>\n\n\n\n

To understand that we must thoroughly know the matter of Zivug <\/em>de <\/em>Panim <\/em>be <\/em>Panim <\/em>de <\/em>AVI<\/em>. Three degrees in Abba <\/em>ve <\/em>Ima<\/em> have been explained in my words above, until the Zivug <\/em>de <\/em>Panim <\/em>be <\/em>Panim<\/em>: The first is Achor <\/em>be <\/em>Achor<\/em>, meaning the state of AVI <\/em>de <\/em>Nekudim <\/em>in the beginning. The second is Panim <\/em>be <\/em>Achor<\/em>, and the third is Panim <\/em>be <\/em>Panim<\/em>.<\/p>\n\n\n\n

You find that before AVI<\/em> return Panim <\/em>be <\/em>Panim<\/em>, they must first be in a state of Panim <\/em>be <\/em>Achor<\/em>. We have already explained there that that state of Panim <\/em>be <\/em>Achor<\/em> came by lowering the Hey Tata’a <\/em>from the Eynaim <\/em>to the Peh<\/em>, at which time AVI<\/em> return to the Rosh<\/em> and Abba<\/em> acquires its Behinat <\/em>Panim<\/em>.<\/p>\n\n\n\n

However, Ima<\/em> is still in her Achoraim<\/em>, meaning in Hamshac ha <\/em>of Ohr <\/em>de <\/em>Hassadim<\/em>, since she chooses Hassadim <\/em>more than Hochma<\/em>, by way of \u201cbecause He delighteth in mercy\u201d (Ohr Pnimi <\/em>item 23, sub header \u201cAbove it, it is  Panim be Achor<\/em><\/strong>\u201d).<\/p>\n\n\n\n

However, afterwards, when the MAN <\/em>de <\/em>Behinat <\/em>ZON<\/em> comes to her, her Shoresh <\/em>from Ohr Yashar <\/em>awakens to dispense He\u2019arat <\/em>Hochma<\/em> to these ZON<\/em> that rose to her. At that time she must stop her Achoraim <\/em>and mate Panim <\/em>be <\/em>Panim<\/em> with Abba<\/em>, dispensing He\u2019arat <\/em>Hochma <\/em>to the ZON <\/em>(Ohr Pnimi <\/em>item 24).<\/p>\n\n\n\n

Now you can understand why the Daat<\/em> extends only Hassadim <\/em>and Gevurot<\/em>. It is because these MAN<\/em>that AVI<\/em> received from Yesod <\/em>de <\/em>AK<\/em> are the Behinat <\/em>Daat<\/em> that mates AVI<\/em>. The Vav<\/em>is Hassadim <\/em>and the Nekuda<\/em> is Gevurot<\/em>, which are Behinot <\/em>ZON<\/em>.<\/p>\n\n\n\n

Because they are ZON<\/em> and must have He\u2019arat <\/em>Hochma<\/em>, they mate to AVI<\/em>. Hence, this is the meaning of the Daat <\/em>de <\/em>AVI<\/em>. Since the whole matter of the must that Bina<\/em> needs to extend He\u2019arat <\/em>Hochma <\/em>to these MAN<\/em> extends only from the original connection de <\/em>AVI<\/em>.<\/p>\n\n\n\n

Bina <\/em>de <\/em>Ohr Yashar <\/em>extends He\u2019arat <\/em>Hochma<\/em> in Hassadim <\/em>during her emanation of ZON <\/em>de <\/em>Ohr Yashar<\/em>. Hence, now too she does not receive from Abba<\/em> from his Behinat <\/em>GAR<\/em>, but from his Behinat <\/em>ZON<\/em>, which are actual He\u2019arat <\/em>Hochma <\/em>in Hassadim<\/em>, like the ZON <\/em>de <\/em>Ohr Yashar<\/em>, which is in turn the measure that these MAN<\/em> awakened her to extend from Abba<\/em>.<\/p>\n\n\n\n

Thus, the whole drop of Zivug <\/em>de <\/em>AVI <\/em>Panim <\/em>be <\/em>Panim<\/em> is not more than Behinat <\/em>Hassadim <\/em>and Gevurot<\/em>, which are ZON<\/em> in Gadlut<\/em>, meaning Hassadim <\/em>in He\u2019arat <\/em>Hochma<\/em>, but not at all the Atzmut Ohr <\/em>de <\/em>Hochma <\/em>and Bina<\/em>. Understand and remember that for it is the key for all the Mochin <\/em>of the ZON<\/em>.<\/p>\n\n\n\n

Now you can see that the five Komot<\/em> that emerged here in AVI<\/em> through the Hizdakchut <\/em>of the Masach <\/em>are Behinat <\/em>NRNHY <\/em>de <\/em>Haya <\/em>de <\/em>ZON <\/em>de <\/em>Nekudim<\/em>. They are all not more than Behinat <\/em>Hassadim <\/em>and Gevurot<\/em>, even the Yechida de <\/em>Haya<\/em>.<\/p>\n\n\n\n

It has been explained that the matter of the Zivug <\/em>de <\/em>Panim <\/em>be <\/em>Panim <\/em>de <\/em>AVI<\/em> came in two degrees, which are Panim <\/em>be <\/em>Achor<\/em> and Panim <\/em>be <\/em>Panim<\/em>. In the beginning, Abba<\/em> is corrected in GAR<\/em>, by lowering the Hey Tata’a <\/em>from the Eynaim<\/em> to the Peh<\/em>. Thus, AVI<\/em> return to the Rosh<\/em> and this Tikun<\/em> is still insufficient for Ima<\/em> to turn her Panim<\/em> back to Abba<\/em>.<\/p>\n\n\n\n

Because of her Achoraim <\/em>in the form of \u201cbecause He delighteth in mercy\u201d she craves Hassadim <\/em>more than Hochma<\/em>. Hence, at that time AVI<\/em> stand Panim <\/em>be Achor<\/em>, Panim <\/em>de <\/em>Abba<\/em> in the Achoraim de <\/em>Ima<\/em>.<\/p>\n\n\n\n

Only afterwards, when MAN <\/em>de <\/em>Yesod<\/em> obtains MAN<\/em>, she returns her Panim<\/em> to Abba<\/em> for the purpose of correcting the MAN<\/em> in He\u2019arat <\/em>Hochma<\/em>. You already know that even now when she mates Panim <\/em>be Panim<\/em> with Abba<\/em>, she still does not receive of him more than these MAN<\/em> need.<\/p>\n\n\n\n

You also know that the Zivug de Hakaa<\/em> made on the Hey Tata’a <\/em>that descended to the Peh<\/em>, educed Eser <\/em>Sefirot <\/em>in Komat <\/em>Keter<\/em>, which is Ohr <\/em>Yechida <\/em>de <\/em>Hochma<\/em>. Hence, it is considered that the drop of Zivug<\/em> that came to the MAN<\/em> through this Zivug <\/em>Panim <\/em>be Panim<\/em> is the Behinat<\/em> measure of ZON <\/em>de <\/em>Yechida <\/em>since the Eser <\/em>Sefirot de <\/em>Abba<\/em> are in Komat <\/em>Keter<\/em>, which is Ohr <\/em>Yechida<\/em>.<\/p>\n\n\n\n

Since Ima<\/em> receives from Abba<\/em> only as much as ZON<\/em> need, which are her MAN<\/em>, hence, this He\u2019arah<\/em>that she receives is ZON<\/em> of Yechida de <\/em>Abba<\/em>. Know, that with respect to ZON<\/em> itself, she is Behinat<\/em>complete Yechida<\/em> for him, and this is the end of ZON\u2019s<\/em> growth.<\/p>\n\n\n\n

That Koma<\/em> that emerged in Zivug <\/em>Panim <\/em>be Panim <\/em>de <\/em>AVI<\/em> on the Masach <\/em>de <\/em>Behina Dalet <\/em>in the Peh<\/em>, which is Komat <\/em>ZON <\/em>de <\/em>Yechida<\/em> is considered Daat <\/em>de <\/em>AVI<\/em> since she is the principal element that copulates them. It is not more than Hassadim <\/em>and Gevurot<\/em>: the ZA<\/em> in it are in the form of Hey <\/em>Hassadim<\/em>, and the Nukva<\/em> in it is in the form of Hey <\/em>Gevurot<\/em>.<\/p>\n\n\n\n

All this is the Behinat <\/em>Rosh<\/em>, meaning the Behinat <\/em>Eser <\/em>Sefirot <\/em>educed from below upward. Afterwards, they descend and clothe the Guf<\/em>from above downward, meaning in the full amount that they clothed in the Rosh<\/em>, and these Eser <\/em>Sefirot <\/em>that clothed in the Guf<\/em> are called Melech <\/em>ha <\/em>Daat<\/em>. This is the first Hitpashtut <\/em>of the Nekudim<\/em>, and it is the Behinat <\/em>Taamim de <\/em>Nekudim<\/em>.<\/p>\n\n\n\n

After Melech <\/em>ha <\/em>Daat<\/em> broke, Behina Dalet <\/em>purified in the Rosh<\/em> to Behina Gimel<\/em>. It means that Hey Tata’a <\/em>rose from the place of the Peh<\/em> to the place of the Hotem<\/em>, and the Zivug<\/em> on the Masach de <\/em>Behina Gimel <\/em>emerged, extended Komat <\/em>Eser <\/em>Sefirot <\/em>up to Hochma<\/em>, and Komat <\/em>Keter<\/em> disappeared from Abba<\/em>. For this reason, it is now called Guf <\/em>de <\/em>Abba<\/em>.<\/p>\n\n\n\n

Thus, you now find that when Bina<\/em> mates with Abba<\/em> she extends only ZON <\/em>de <\/em>Hochma<\/em>, since Behinat <\/em>Hey <\/em>Hassadim <\/em>and Hey <\/em>Gevurot<\/em> do not receive the Ohr <\/em>Yechida <\/em>from Abba<\/em> now, since the Ohr <\/em>Keter<\/em>has vanished from Abba<\/em>. Instead, they receive Komat <\/em>Haya<\/em>, which is the measure of ZON <\/em>de <\/em>Hochma<\/em>.<\/p>\n\n\n\n

For this is reason it is considered that Hey <\/em>Hassadim <\/em>and Hey <\/em>Gevurot<\/em> are the MAN<\/em>, and ZON<\/em>descended now from Behinat <\/em>Rosh <\/em>de <\/em>Abba<\/em>, which is Yechida <\/em>to the Behinat <\/em>Guf <\/em>de <\/em>Abba<\/em>, which is Haya<\/em>. Also, their Hitpashtut <\/em>from above downward into Behinat <\/em>Guf<\/em> is called Melech <\/em>ha <\/em>Hesed<\/em>, which is Behinat <\/em>ZON <\/em>de <\/em>Gadlut <\/em>in the Ohr <\/em>Haya<\/em>.<\/p>\n\n\n\n

When Melech <\/em>ha <\/em>Hesed<\/em> broke, the Behina Gimel <\/em>in the Rosh<\/em> purified into Behina Bet<\/em>, Malchut de <\/em>Rosh<\/em>rose to the Awzen<\/em>, and Eser <\/em>Sefirot <\/em>in Komat <\/em>Bina<\/em> emerged. Komat <\/em>Hochma <\/em>disappeared, and it is considered that the Hey <\/em>Hassadim <\/em>and Hey <\/em>Gevurot<\/em> descended into Behinat <\/em>Guf <\/em>de <\/em>Ima<\/em>, which is Komat <\/em>Bina<\/em>.<\/p>\n\n\n\n

Now they receive only the measure of ZON <\/em>de <\/em>Bina<\/em>, and the Hitpashtut <\/em>of the Eser <\/em>Sefirot <\/em>from above downward from this Koma<\/em> is called Melech <\/em>ha <\/em>Gevura<\/em>, being Behinat <\/em>ZON <\/em>de <\/em>Gadlut <\/em>in He\u2019arat <\/em>Neshama<\/em>. Similarly, after Melech <\/em>ha <\/em>Gevura <\/em>broke, the Masach <\/em>purified from Behina Bet <\/em>to Behina Aleph<\/em>, and Eser <\/em>Sefirot <\/em>in Komat <\/em>ZA<\/em> emerged from below upward.<\/p>\n\n\n\n

This is considered that the Hey <\/em>Hassadim <\/em>and the Hey <\/em>Gevurot<\/em> emerged to Behinot <\/em>Yesodot <\/em>de <\/em>AVI<\/em>. It expanded into Behinat <\/em>Guf<\/em> in the upper third of Melech <\/em>ha <\/em>Tifferet <\/em>from above downward, and it is Behinat <\/em>Ruach <\/em>Nefesh de <\/em>ZA<\/em>.<\/p>\n\n\n\n

Now we have thoroughly explained how all five Behinot <\/em>NRNHY <\/em>de <\/em>Nekudim <\/em>are only Hassadim <\/em>and Gevurot<\/em>, even the Neshama<\/em>, Haya<\/em> and Yechida <\/em>in them. Even Daat <\/em>de <\/em>AVI<\/em> is only Hassadim <\/em>and Gevurot<\/em>, but the He\u2019arah<\/em> that it receives from Keter <\/em>de <\/em>AVI<\/em> is Yechida<\/em>, the He\u2019arah<\/em> that it receives from Hochma de <\/em>AVI<\/em> is Haya<\/em>, and the He\u2019arah<\/em> that it receives from Bina <\/em>de <\/em>AVI<\/em> is Neshama<\/em>.<\/p>\n\n\n\n

He says, \u201cafter the Ohr <\/em>Daat<\/em> emerged and entered its Kli<\/em>, it raised MAN<\/em> and extended Hassadim<\/em> and Gevurot <\/em>in AVI<\/em>. This is because Daat<\/em> consists of Hassadim<\/em> and Gevurot<\/em>.\u201d It means that in Daat<\/em> in the Rosh<\/em>, meaning the MAN<\/em> that AVI<\/em> received from Yesod <\/em>de <\/em>AK<\/em>, has only Hassadim<\/em> and Gevurot <\/em>because Ima<\/em> extended only Behinat <\/em>He\u2019arah<\/em> from Abba<\/em> for it.<\/p>\n\n\n\n

It is similar to the He\u2019arah<\/em> that there is in ZON <\/em>de <\/em>Abba<\/em> itself from the Ohr <\/em>Keter <\/em>de <\/em>Abba<\/em>. For this reason it does not have more than Hassadim<\/em> and Gevurot <\/em>in He\u2019arat <\/em>Keter <\/em>de <\/em>Abba<\/em>, as the Guf<\/em> has only what expands to it from the Rosh<\/em>.<\/p>\n\n\n\n

It has also been explained that this Melech <\/em>ha <\/em>Daat<\/em> is Hitpashtut Aleph <\/em>de <\/em>Olam <\/em>ha <\/em>Nekudim<\/em>, called Taamim<\/em>, where all the Komot<\/em> below it are contained in it, and are only a Behinat<\/em> diminution from its Koma<\/em>. He says, \u201cand because the seven Melachim <\/em>were contained in it at that time. For this reason it had the strength to lower Hassadim<\/em> and Gevurot<\/em>.\u201d<\/p>\n\n\n\n

This is because the greater part of the entirety of the Hassadim<\/em> and Gevurot <\/em>extended by the MAN <\/em>de <\/em>Yesod <\/em>AK<\/em> and because of it returned AVI<\/em> to a Zivug <\/em>Panim <\/em>be <\/em>Panim<\/em>. Hence, even after it expanded from above downward to its place to the Guf<\/em> to Melech <\/em>ha <\/em>Daat<\/em>, it is considered the cause for AVI<\/em> to extend the Zivug <\/em>de <\/em>Panim <\/em>be <\/em>Panim<\/em>.<\/p>\n\n\n\n

It is so because Ima<\/em> cannot return to her Behinat <\/em>Achoraim <\/em>so that the He\u2019arat <\/em>Hochma <\/em>in it will not be annulled. Hence, Melech <\/em>ha <\/em>Daat<\/em> too is considered Behinat <\/em>MAN<\/em> and the cause of the sustenance and positioning of AVI <\/em>Panim <\/em>be <\/em>Panim<\/em>.<\/p>\n\n\n\n

Yet, when Melech <\/em>ha <\/em>Daat<\/em> broke and Behina Dalet <\/em>purified, the entire Zivug<\/em> was not cancelled instantaneously, because there still remained the Aviut <\/em>de <\/em>Behina Gimel <\/em>in the Masach <\/em>on the path of its gradual Hizdakchut<\/em>. Thus, it educes the rest of the Komot<\/em> to the three Melachim <\/em>Hesed<\/em>, Gevura<\/em>, and the upper third of Tifferet<\/em>.<\/p>\n\n\n\n

For this reason, the entire Behinat <\/em>Panim <\/em>be <\/em>Panim<\/em> did not vanish from AVI<\/em>, but only their Komat <\/em>Keter<\/em>, called Histaklut <\/em>Eynaim de <\/em>AVI<\/em>. However, Behinat <\/em>Panim <\/em>be <\/em>Panim <\/em>de <\/em>Komat <\/em>Hochma <\/em>still remained in it, educed on Behina Gimel <\/em>of the Masach<\/em>, which does not belong to Komat <\/em>Daat<\/em>.<\/p>\n\n\n\n

He writes, \u201csince the other Melachim <\/em>do not raise MAN<\/em>, since the exit was still not to them, but to the Daat<\/em>, etc. Therefore, what Daat<\/em> lowered was Behinot <\/em>Hassadim<\/em> and Gevurot <\/em>in Rosh<\/em> and Upper AVI<\/em>in the place of their Daat<\/em>, resembling him, as he does.\u201d<\/p>\n\n\n\n

It means that the Behinat <\/em>Panim <\/em>be <\/em>Panim<\/em> was not entirely cancelled, only the Koma<\/em> that is attributed to the Daat<\/em>, resembling him as he does. Yet, the Panim <\/em>be <\/em>Panim<\/em> attributed to the other Melachim <\/em>still remained in AVI<\/em>, since they have not come out yet.<\/p>\n\n\n\n

42. When this  Kli<\/em> of the  Melech<\/em> called  Daat<\/em> broke,  Daat<\/em> of Upper  AVI<\/em> too descended in the place of  Guf <\/em>de <\/em>AVI<\/em>, but this  Kli<\/em> of  Melech<\/em> called  Daat<\/em>descended to  Olam <\/em>Beria <\/em>after it broke. The other six  Orot<\/em> that were with it entered in the  Kli<\/em> of  Melech<\/em>, called  Hesed<\/em>, and at that time, Upper  AVI<\/em>were still  Panim <\/em>be <\/em>Panim<\/em>.<\/strong><\/p>\n\n\n\n

This is because they do not return  Achor <\/em>be <\/em>Achor <\/em>until everything completes the descent, as they are adhered  Panim <\/em>be <\/em>Panim<\/em>. This adhesion must be removed entirely, and then they will return  Achor <\/em>be <\/em>Achor<\/em>.<\/strong><\/p>\n\n\n\n

However, as long as there is some  Dvekut <\/em>left in them, they do not return Achor <\/em>be <\/em>Achor<\/em>. We shall explain below the matter of the complete  Dvekut <\/em>de <\/em>AVI<\/em> when they are  Panim <\/em>be <\/em>Panim<\/em>, and what it is about.<\/strong><\/p>\n\n\n\n

When  Hey <\/em>Hassadim <\/em>and  Hey <\/em>Gevurot<\/em> descended from  Rosh<\/em>de<\/em> Upper  AVI<\/em>to down in the  Guf<\/em>, it necessarily caused the lack of  Ohr<\/em>, though they did not return completely  Achor <\/em>be <\/em>Achor<\/em>. Also, the meaning of this lack is the lack of  Histaklut <\/em>Eynaim <\/em>of  AVI<\/em> on each other. <\/strong><\/p>\n\n\n\n

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

42. He writes, \u201cWhen this  Kli <\/em>of the  Melech <\/em>called  Daat <\/em>broke,  Daat <\/em>of  Upper AVI<\/em> too descended in the place of  Guf de AVI.\u201d<\/em><\/strong><\/p>\n\n\n\n

The concealment of the Ohr <\/em>Keter<\/em> is considered, with respect to Abba<\/em>, as the concealment of its Behinat <\/em>Rosh<\/em>. Therefore, it is considered that the Behinat <\/em>MAN<\/em> that stands at the Rosh<\/em> of AVI<\/em>descended to their Behinat <\/em>Guf<\/em>, meaning to Komat <\/em>Hochma<\/em> without Keter<\/em>. It is so because the Masach <\/em>purified to Behina Gimel<\/em>, which elicits merely Komat <\/em>Hochma<\/em>, and what is written, that it fell to Beria<\/em>, will be explained below.<\/p>\n\n\n\n

The other six  Orot <\/em>that were with it entered in the  Kli <\/em>of  Melech<\/em>, called  Hesed<\/em>.<\/strong><\/p>\n\n\n\n

It means that it was done by the Zivug<\/em> on the Masach <\/em>that was purified to Behinat <\/em>Hochma<\/em>, and the drop of the Zivug <\/em>de <\/em>AVI <\/em>Panim <\/em>be <\/em>Panim<\/em> of this Koma<\/em> that descended on the MAN<\/em> in them. It is regarded as the measure of the illumination of ZON <\/em>de <\/em>Hochma de <\/em>Abba<\/em>, considered its Behinat <\/em>Haya<\/em>with respect to the Partzuf de <\/em>ZON<\/em> itself, and it expanded in Melech <\/em>ha <\/em>Hesed<\/em>.<\/p>\n\n\n\n

It has already been explained that the Masach <\/em>purifies and lessens gradually, degree-by-degree until it elicits six other Melachim<\/em>, except Hesed<\/em>, which are two Komot<\/em> back in Upper AVI<\/em>, Behina Aleph <\/em>and Behina <\/em>Bet<\/em>. These are the Melachim <\/em>Gevura<\/em>, the upper third of Tifferet<\/em>, and the four Komot<\/em> in YESHSUT<\/em>. These are Behina Gimel<\/em>, Behina <\/em>Bet<\/em>, Behina Aleph<\/em>, and Behinat <\/em>Shoresh<\/em>, which are the two thirds of Tifferet<\/em>, NH<\/em>, Yesod<\/em>, and Malchut<\/em>.<\/p>\n\n\n\n

All these Komot<\/em> were incorporated in Behina Gimel <\/em>over which Komat <\/em>Hochma de <\/em>Abba<\/em> and Melech <\/em>ha <\/em>Hesed<\/em> came out, since they gradually lessen from him onward. This is why he says, \u201cThe other six Orot<\/em> that were with it entered in the Kli<\/em> of Melech<\/em>, called Hesed<\/em>,\u201d as they are all incorporated in it, as we have explained.<\/p>\n\n\n\n

Histaklut Eynaim<\/em> of  AVI <\/em>on each other.<\/strong><\/p>\n\n\n\n

It has already been explained that this is what Komat <\/em>Keter<\/em> of Abba<\/em> is called. This is the one that vanishes due to the breaking of Melech <\/em>ha <\/em>Daat<\/em>, and the resulting Hizdakchut <\/em>of Behina Dalet<\/em>. It is because the Masach <\/em>appears primarily in the Guf<\/em>, as it is only in potential in the Rosh<\/em>, not in actual fact. Thus, when the Kli<\/em> broke, the Behinat <\/em>Masach <\/em>was cancelled from that Behinat <\/em>Aviut<\/em> that the Kli<\/em>is from.<\/p>\n\n\n\n

43. When the second  Melech<\/em> reigned, which is  Hesed<\/em>, he extended the Hey<\/em>Hassadim <\/em>to expand in  Guf <\/em>de <\/em>Abba<\/em>. When he died, he descended to Beria<\/em>, and the five  Orot<\/em> descended in  Gevura <\/em>in the third  Melech<\/em>.<\/strong><\/p>\n\n\n\n

At that time the  Achoraim de <\/em>Abba<\/em> made by the  Hitpashtut <\/em>of the above Hey <\/em>Hassadim <\/em>fell, and now all of them have fallen. The  Hassadim <\/em>descended in the  Yesod <\/em>de <\/em>Abba<\/em>,  Abba<\/em> returned his  Achoraim <\/em>to the  Panim<\/em>of  Bina<\/em>, and this  Behina<\/em> is called  Achor <\/em>be <\/em>Panim<\/em>, as the  Panim<\/em> of  Bina<\/em> are now facing the  Achoraim <\/em>of  Hochma<\/em>.<\/strong><\/p>\n\n\n\n

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

43. Hesed, he extended the  Hey Hassadim<\/em> to expand in  Guf de Abba<\/em>. When he died, he descended to  Beria<\/em>, and the five  Orot <\/em>descended in  Gevura <\/em>in the third  Melech<\/em>. At that time the  Achoraim de Abba<\/em>\u2026 fell.<\/strong><\/p>\n\n\n\n

This is because when Melech <\/em>ha <\/em>Hesed<\/em> broke, Behina Gimel<\/em> purified to Behina <\/em>Bet<\/em>, Komat <\/em>Hochma <\/em>disappeared, and Eser <\/em>Sefirot <\/em>in Komat <\/em>Bina<\/em> came out. It is therefore considered that Hochma <\/em>turned her Panim<\/em> to Achoraim<\/em> since Behinat <\/em>Bina<\/em> is considered Achoraim <\/em>de <\/em>Hochma <\/em>although it is the Panim<\/em>of Bina<\/em>. This is the meaning of, \u201cAbba<\/em> returned his Achoraim <\/em>to the Panim<\/em> of Bina<\/em>.\u201d<\/p>\n\n\n\n

Abba <\/em>returned his  Achoraim <\/em>to the  Panim <\/em>of  Bina<\/em>, and this  Behina <\/em>is called  Achor be Panim<\/em>, as the  Panim <\/em>of  Bina <\/em>are now facing the  Achoraim <\/em>of  Hochma<\/em>.<\/strong><\/p>\n\n\n\n

This is because the Panim <\/em>de <\/em>Ima<\/em> are Hey <\/em>Gevurot<\/em>, as the Rav wrote above, and they are sweetened by Ohr <\/em>de <\/em>Hassadim <\/em>de <\/em>Abba<\/em>. The matter of the degree of Achor <\/em>be <\/em>Panim<\/em> is written above (Ohr Pnimi <\/em>item 23, sub header \u201cAbove it, it is  Panim be Achor<\/em><\/strong>\u201d), and we should not ask about the Rav\u2019s words there (item 25) that the degree of Achor be<\/em>Panim<\/em> is not conducted in AVI<\/em>.<\/p>\n\n\n\n

This is so because there it concerns the Tikun <\/em>de <\/em>AVI<\/em> in Olam <\/em>Atzilut<\/em>, and at that time they do not need it, and here it is about the diminution of the Orot<\/em> and their gradual ascent to the Maatzil<\/em>. It is not at all important here if they need it or not, and this is simple.<\/p>\n\n\n\n

44. If you say that  Partzuf Abba<\/em> does not complete its descent until the third of the  Tifferet<\/em>, we must understand that that third of  Tifferet <\/em>is like Yesod<\/em> compared to  Abba<\/em>. It is like the  ZA<\/em> with its  Mochin <\/em>from the perspective of  Bina<\/em>, and you need to understand this whole study in the same manner as that study, all in one picture, and then you will understand it.<\/strong><\/p>\n\n\n\n

The entire  Yesod<\/em> is  Behinat <\/em>Panim<\/em>, having no  Achoraim <\/em>that descended from it. It is not so in the rest of the body, where there is  Behinat <\/em>Achoraim<\/em> that return opposite the  Panim<\/em> of the  Nekeva<\/em>, though his Achoraim <\/em>are not adhered with her.<\/strong><\/p>\n\n\n\n

Hence, the  Sium <\/em>Achoraim de <\/em>Abba<\/em> complete descending before there is a blemish and a flaw in  Yesod <\/em>de <\/em>Abba<\/em>. Afterwards the third  Melech<\/em> reigned, which is  Gevura<\/em>, and extended the  Hitpashtut <\/em>of the  Hey <\/em>Gevurot<\/em> in the Upper  Ima<\/em>.<\/strong><\/p>\n\n\n\n

When he died, he descended to  Beria<\/em> and the four  Orot<\/em> descended in the fourth  Kli<\/em>, which is the  Tifferet<\/em>, the  Hitpashtut Gevurot<\/em> fell in  Yesod <\/em>de <\/em>Ima<\/em> and her  Achoraim <\/em>fell below as well. At that time  Ima<\/em> returned her Achoraim<\/em> and  Achor <\/em>de <\/em>Ima<\/em> were in the  Achor <\/em>de <\/em>Abba<\/em>.<\/strong><\/p>\n\n\n\n

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

44. The entire  Yesod <\/em>is  Behinat Panim<\/em>, having no  Achoraim <\/em>that descended from it.<\/strong><\/p>\n\n\n\n

It means that it has been explained above that only the Behinat <\/em>Kelim <\/em>de <\/em>Achoraim<\/em> were cancelled, being all that reached them as additions to their essential making. This refers to the Behinat <\/em>Zivug <\/em>de <\/em>Gadlut<\/em> that emerged because of the descent of the Hey Tata’a <\/em>from the Eynaim <\/em>and the MAN<\/em> of Yesod <\/em>de <\/em>AK<\/em>.<\/p>\n\n\n\n

However, what they had from the very creation, meaning Behina <\/em>Achor <\/em>be <\/em>Achor <\/em>de <\/em>AVI<\/em> that they had in the beginning, this is called Kelim de Panim<\/em>. These were not cancelled and did not descend (item 31).<\/p>\n\n\n\n

It has also been explained that after the Masach <\/em>purified from Behina Bet <\/em>to Behina <\/em>Aleph<\/em>, the HG<\/em> fell to Yesodot <\/em>de <\/em>AVI<\/em>, as then Komat <\/em>Eser <\/em>Sefirot <\/em>de <\/em>ZA<\/em> emerged. This Koma <\/em>de <\/em>Behina Aleph <\/em>that came out in AVI<\/em> is entirely Panim<\/em>. In other words, it was incorporated in Behinat <\/em>Achor <\/em>be <\/em>Achor <\/em>de <\/em>AVI<\/em>that they had in the beginning, \u201chaving no Achoraim <\/em>that descended from it.\u201d this is because it has nothing of Behinat <\/em>Zivug <\/em>de <\/em>Gadlut<\/em>, meaning from Otiot <\/em>BDK <\/em>HYH<\/em>, which are Behinat <\/em>Achoraim de <\/em>AVI<\/em>.<\/p>\n\n\n\n

Achoraim <\/em>that return opposite the  Panim <\/em>of the  Nekeva<\/em>, though his  Achoraim <\/em>are not adhered with her.<\/strong><\/p>\n\n\n\n

It means that all that did not depart from Behinat <\/em>Achor <\/em>be <\/em>Achor<\/em> that they had in the beginning, is considered Behinat <\/em>Achoraim <\/em>that return opposite the Panim<\/em> of the Nekeva<\/em>. This is because their Achoraim <\/em>are not cohesive with each other as in the beginning when their Achoraim <\/em>were adhered Achor <\/em>be <\/em>Achor<\/em>.<\/p>\n\n\n\n

For this reason they are considered Behinat <\/em>Gadlut <\/em>and addition from the Behinot <\/em>Otiot <\/em>BDK HYH <\/em>that descend from Rosh <\/em>de <\/em>AVI<\/em>. This includes all three degrees above Achor <\/em>be <\/em>Achor<\/em>, which are Achor <\/em>be <\/em>Panim<\/em>, Panim <\/em>be <\/em>Achor<\/em> and Panim <\/em>be <\/em>Panim<\/em>.<\/p>\n\n\n\n

Only the first degree of Achor <\/em>be <\/em>Achor<\/em> whose Achoraim <\/em>are adhered with each other, since both use the same wall, this alone is considered Behinat <\/em>Kelim de Panim<\/em> that remained in AVI<\/em> and were not cancelled. From that we hear that Behina <\/em>Bet<\/em>, which is Komat <\/em>Bina<\/em> that Melech <\/em>ha <\/em>Gevura <\/em>extended from, this Koma<\/em> too is considered Achoraim<\/em>, and it too was cancelled, though in this Behina <\/em>AVI<\/em> are Achor <\/em>be <\/em>Panim<\/em>.<\/p>\n\n\n\n

However, Yesodot <\/em>de <\/em>AVI<\/em>, which are Behina <\/em>Aleph<\/em>, are considered Achor <\/em>be <\/em>Achor<\/em> and are not counted in the calculation of the annulment of the Achoraim de <\/em>AVI<\/em>. This is because AVI<\/em> were Achor <\/em>be <\/em>Achor<\/em> even before the fourth Melech<\/em> reigned, as the Rav says above.<\/p>\n\n\n\n

Gevura<\/em>, and extended the  Hitpashtut <\/em>of the  Hey Gevurot<\/em> in the Upper  Ima<\/em>.<\/strong><\/p>\n\n\n\n

This is because Panim <\/em>de <\/em>Behina Bet <\/em>is Hey <\/em>Gevurot<\/em>, as the whole of Ima<\/em> is Gevurot<\/em> compared to Abba<\/em>. For this reason they now stand Achor <\/em>be <\/em>Panim<\/em>, whose meaning has already been explained above at length (Ohr Pnimi <\/em>item 23, sub header \u201cAbove it, it is  Panim be Achor<\/em><\/strong>\u201d) and study it there.<\/p>\n\n\n\n

45. After that the fourth  Melech<\/em> reigned, which is  Tifferet<\/em>. When the  Ohr<\/em>reached its upper third up to the  Chazeh<\/em>, it extended  Behinat<\/em> general  Hey <\/em>Hassadim <\/em>in  Yesod <\/em>Abba<\/em> and  Hey <\/em>Gevurot<\/em> in  Yesod <\/em>Ima<\/em>.<\/strong><\/p>\n\n\n\n

It is for this reason that  Yesod<\/em> is called \u201cEverything\u201d, as it contains  Hey <\/em>Hassadim <\/em>and  Hey <\/em>Gevurot<\/em>. We have already explained that picture;  Daat<\/em>contains  Rosh <\/em>de <\/em>AVI<\/em>,  Hesed<\/em> is  Guf <\/em>de <\/em>Abba<\/em>,  Gevura <\/em>is  Guf <\/em>de <\/em>Ima<\/em>, and the upper third of  Tifferet <\/em>is the  Yesod <\/em>de <\/em>AVI<\/em>.<\/strong><\/p>\n\n\n\n

When the  Ohr<\/em> came to the two bottom thirds of  Tifferet<\/em>, all the  Achoraim <\/em>of the upper  AVI<\/em> completed their descent, and the  Hassadim <\/em>and  Gevurot<\/em>continued in the  Rosh <\/em>de <\/em>Israel Saba ve Tvuna<\/em> because this is the place of their  Rosh<\/em> together.<\/strong><\/p>\n\n\n\n

When he died, three  Melachim <\/em>descended in the fifth  Kli<\/em>, which is  Netzah<\/em>. Then the  Hassadim <\/em>descended from  Rosh <\/em>de <\/em>Israel Saba<\/em>, and  Gevurot<\/em>from  Rosh <\/em>de <\/em>Tvuna<\/em> down to its  Guf<\/em>. In addition, the  Behinat <\/em>Histaklut <\/em>Eynaim <\/em>on each other was deducted from  YESHSUT<\/em>, as it was in Upper AVI<\/em>.<\/strong><\/p>\n\n\n\n

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

45. When the  Ohr <\/em>reached its upper third up to the  Chazeh<\/em>, it extended  Behinat <\/em>general Hey Hassadim<\/em> in  Yesod Abba<\/em> and  Hey Gevurot<\/em> in  Yesod Ima<\/em>.<\/strong><\/p>\n\n\n\n

It is written above that when the Masach de <\/em>Behina Bet <\/em>purified after the breaking of the Kli <\/em>de <\/em>Melech <\/em>ha <\/em>Gevura<\/em> into Behina <\/em>Aleph<\/em>, being Komat <\/em>ZA<\/em>, the general Hey <\/em>Hassadim <\/em>and Hey <\/em>Gevurot<\/em>appeared in Yesodot <\/em>de <\/em>AVI<\/em>. Also, the Ohr<\/em> reached the fourth Melech<\/em>, which is the upper third of Tifferet <\/em>down to the Chazeh<\/em>.<\/p>\n\n\n\n

We must still understand the matter of these general Hey <\/em>Hassadim <\/em>and Hey <\/em>Gevurot<\/em> in Yesod <\/em>de <\/em>Abba ve <\/em>Ima<\/em>, and what they mean. You will understand the matter in what is written in the Zohar, \u201cIma<\/em> expands up to Hod<\/em>, but has no Yesod<\/em>.\u201d<\/p>\n\n\n\n

The thing is that the Rav has already written in Part 5 (item 33) regarding Matei ve Lo Matei<\/em>, that in Hitpashtut <\/em>Bet<\/em>, Ohr <\/em>Hochma <\/em>comes in Kli <\/em>de <\/em>Keter<\/em>, and Ohr <\/em>Bina<\/em> in Kli <\/em>de <\/em>Hochma<\/em>. Finally, Ohr <\/em>Malchut <\/em>in the Kli<\/em> of Yesod<\/em>, and Malchut <\/em>remains without Ohr<\/em>.<\/p>\n\n\n\n

You find that the Masach de <\/em>Behina Aleph <\/em>that educed Komat <\/em>Ohr <\/em>Hassadim<\/em> expanded only up to Hod<\/em>, where it purified into Behinat <\/em>Shoresh <\/em>and Komat <\/em>Malchut <\/em>emerged on it. This Ohr <\/em>Malchut <\/em>clothed in Kli <\/em>de <\/em>Yesod<\/em>, as it is written at length in Ohr Pnimi <\/em>there (Part 5, Ohr <\/em>Pnimi<\/em> item 45) and study it there for it is impossible to bring this length here.<\/p>\n\n\n\n

You find that the Ohr <\/em>Yesod<\/em> is Behinat <\/em>Hochma <\/em>that lacks Hassadim <\/em>because all the VAK<\/em> came out there by Ima<\/em> in He\u2019arat <\/em>Hochma <\/em>in Hassadim<\/em>. After the Masach de <\/em>Behina Aleph <\/em>purified, there remained He\u2019arat <\/em>Hochma <\/em>alone without any Hassadim<\/em>, and this is the meaning of, \u201cIma<\/em> expanded only up to Hod<\/em>,\u201d since the entire Behinat <\/em>Ima<\/em> is only Ohr <\/em>de <\/em>Hassadim<\/em>.<\/p>\n\n\n\n

Since the Hassadim <\/em>have disappeared, she no longer has any Hitpashtut <\/em>to shine in Kli <\/em>de <\/em>Yesod<\/em>, but Abba<\/em>, which is Ohr <\/em>Hochma<\/em>, still shines in Yesod<\/em>. This is the meaning of Abba<\/em> being long and narrow, because he had expanded more than Ima<\/em>, as the entire He\u2019arah<\/em> of Ima<\/em> has already stopped at Hod<\/em>, but Abba<\/em> still illuminates for Yesod<\/em>, which is the Ohr <\/em>Malchut<\/em>.<\/p>\n\n\n\n

This He\u2019arat <\/em>Abba<\/em> in the Kli <\/em>de <\/em>Yesod<\/em> is considered the Behinat <\/em>Hey <\/em>Gevurot<\/em>, as it is written there in Ohr <\/em>Pnimi<\/em>, because of the lack of Hassadim <\/em>there. The Yesod <\/em>Abba<\/em> is narrow because of the Gevurot<\/em>from the blockage of Hassadim<\/em>.<\/p>\n\n\n\n

Thus, you will understand that after the Masach <\/em>purified from Behina Bet <\/em>to Behina Aleph<\/em>, meaning that the Hey Tata’a <\/em>rose to the Eynaim <\/em>once more, which are Behina Aleph de <\/em>Rosh<\/em>, the Bina<\/em>incorporated in Malchut <\/em>once more. Hence, Hey <\/em>Gevurot <\/em>de <\/em>Ohr <\/em>Malchut <\/em>in the Kli <\/em>de <\/em>Yesod<\/em>incorporated in her once again (Ohr Pnimi <\/em>item 23, sub header \u201cAbove it, it is  Panimbe Achor<\/em><\/strong>\u201d).<\/p>\n\n\n\n

This is the meaning of, \u201cit extended Behinat<\/em> general Hey <\/em>Hassadim <\/em>in Yesod <\/em>Abba<\/em> and Hey <\/em>Gevurot<\/em> in Yesod <\/em>Ima<\/em>,\u201d meaning because of the ascent of the Hey Tata’a <\/em>in the Eynaim<\/em>, where they returned Achor <\/em>be <\/em>Achor<\/em> once more. Hassadim <\/em>de <\/em>Abba<\/em> have no GAR<\/em>, because of the Hey Tata’a <\/em>in the Eynaim<\/em>, and this is the meaning of the general Hey <\/em>Hassadim <\/em>in Yesod <\/em>de <\/em>Abba<\/em>. In addition, Ima<\/em> was incorporated in the Ohr <\/em>Malchut <\/em>in Kli <\/em>de <\/em>Yesod<\/em>, which is He\u2019arat <\/em>Hochma <\/em>without Hassadim<\/em>.<\/p>\n\n\n\n

The reason they are called the general Hey <\/em>Hassadim <\/em>and Hey <\/em>Gevurot <\/em>and not just Hey <\/em>Hassadim <\/em>and Hey <\/em>Gevurot<\/em>, is that it is known that the Shoresh <\/em>of everything is the five famous Behinot <\/em>KHB <\/em>ZON<\/em>. However, they are evaluated by three fundamental modes, evaluated as Rosh, Toch, Sof<\/em>.<\/p>\n\n\n\n

The five Behinot<\/em> from the perspective of Ohr Hochma<\/em> are called KHB <\/em>ZON<\/em>, and the five Behinot<\/em> from the perspective of Ohr <\/em>de <\/em>Hassadim <\/em>in He\u2019arat <\/em>Hochma <\/em>are called HGT<\/em>, Netzah <\/em>and Hod<\/em>. Behinat <\/em>Ohr <\/em>de <\/em>He\u2019arat <\/em>Hochma <\/em>without Hassadim <\/em>is called mere Hey <\/em>Gevurot<\/em>.<\/p>\n\n\n\n

Behinat <\/em>Hassadim <\/em>without GAR<\/em>, or the Behinot <\/em>Gevurot<\/em>, protected in the Achoraim de <\/em>Ima<\/em> but are in fact without GAR<\/em>, as here when the Hey Tata’a <\/em>is in the Eynaim <\/em>above Bina<\/em>, are also called the general Hey <\/em>Hassadim <\/em>or the general Hey <\/em>Gevurot<\/em>, and remember that.<\/p>\n\n\n\n

We have yet to understand the matter of the division of the Kli <\/em>de <\/em>Tifferet <\/em>into two halves, which we did not find in any Sefira<\/em>. The thing is that it is known that the three Kelim<\/em>, Hesed<\/em>, Gevura<\/em>, Tifferet<\/em>, are Behinat <\/em>GAR<\/em>, Keter<\/em>, Hochma<\/em>, Bina<\/em>.<\/p>\n\n\n\n

However, they are called HGT<\/em> since they are Behinot <\/em>Ohr <\/em>de <\/em>Hassadim<\/em>. It follows that Kli <\/em>de <\/em>Tifferet <\/em>is Behinat <\/em>Bina<\/em>, and Sefirat <\/em>Bina<\/em> is considered two Behinot<\/em>: the first is called Upper Bina<\/em>, and the second is called Tvuna<\/em>.<\/p>\n\n\n\n

The reason it is divided is, as has been explained above (Ohr Pnimi <\/em>item 29, sub header \u201cIn that state<\/strong>\u201d), that Bina <\/em>de <\/em>Ohr Yashar <\/em>is Ohr <\/em>de <\/em>Hassadim <\/em>without any Hochma<\/em>. Moreover, it rejects Hochma <\/em>since it wants Hassadim <\/em>more, by way of, \u201cbecause He delighteth in mercy.\u201d However, when she emanated to ZON <\/em>de <\/em>Ohr Yashar<\/em>, she returned Panim <\/em>be <\/em>Panim<\/em> with the Hochma <\/em>in order to extend He\u2019arat <\/em>Hochma <\/em>to ZON <\/em>de <\/em>Ohr Yashar<\/em>.<\/p>\n\n\n\n

Thus, there are two situations to the Bina <\/em>de <\/em>Ohr Yashar<\/em>: the first is before she emanated to ZON<\/em>, when she is in Ohr <\/em>de <\/em>Hassadim <\/em>and her Achoraim <\/em>to Hochma<\/em>, and the second is after she had emanated to ZON<\/em>. At that time she is already in Behinat <\/em>Panim <\/em>be <\/em>Panim<\/em> with Hochma <\/em>in order to extend He\u2019arat <\/em>Hochma <\/em>to her children, which are ZON<\/em>. Thus, these two situations divide Bina <\/em>de <\/em>Ohr Yashar <\/em>into two separate Behinot<\/em>. The first is called Bina<\/em> or Upper Ima<\/em>, and the second is called Tvuna<\/em>.<\/p>\n\n\n\n

Now you will thoroughly understand the matter of the division of Tifferet <\/em>into two halves on the Chazeh<\/em>. This is the actual matter of the division of Bina<\/em>: from the Chazeh <\/em>up it is Behinat<\/em> Upper Ima<\/em>, whose Achoraim <\/em>are toward Hochma<\/em>, as she chooses Hassadim<\/em> in the form of, \u201cbecause He delighteth in mercy\u201d; and from the Chazeh <\/em>down it is in Behinat <\/em>Tvuna<\/em>, whose Panim<\/em> is toward Hochma <\/em>and she has He\u2019arat <\/em>Hochma<\/em>.<\/p>\n\n\n\n

He says, \u201cWhen the Ohr<\/em> reached its upper third up to the Chazeh<\/em>.\u201d After AVI<\/em> returned Achor <\/em>be <\/em>Achor<\/em>the Zivug<\/em> was made on the Masach <\/em>that rose to the Ohr <\/em>Eynaim<\/em>, and elicited Koma <\/em>de <\/em>Behina <\/em>Aleph<\/em>, protected in the Achoraim <\/em>of Ima<\/em> that reject Hochma<\/em>.<\/p>\n\n\n\n

The Ohr<\/em> of this Koma<\/em> that expanded from above downward to the Guf<\/em>, to the Kli <\/em>de <\/em>Tifferet<\/em>, could not expand further there, only up to the upper third of Tifferet<\/em>, meaning the Chazeh<\/em>, where it is the part of Tifferet <\/em>that extends from Upper Ima<\/em> in Behinat <\/em>Ohr <\/em>de <\/em>Hassadim <\/em>and in Achoraim <\/em>on the Hochma<\/em>.<\/p>\n\n\n\n

Yet, in the part of Tifferet <\/em>from the Chazeh <\/em>downward, there is the Behinat <\/em>Tvuna<\/em> that extends He\u2019arat <\/em>Hochma<\/em> for ZON<\/em>. Hence, Ohr <\/em>Achoraim <\/em>of the Upper Ima<\/em> cannot come to clothe there, since it has already stopped at the Chazeh<\/em>.<\/p>\n\n\n\n

When the  Ohr <\/em>came to the two bottom thirds of  Tifferet<\/em>, all the  Achoraim <\/em>of the upper  AVI <\/em>completed their decent.<\/strong><\/p>\n\n\n\n

It means that the entire He\u2019arat <\/em>Partzuf <\/em>of Upper AVI<\/em> stopped and they cannot even shine their Orot <\/em>Achor <\/em>be <\/em>Achor<\/em> from the Chazeh <\/em>downward, since they stop at the Chazeh<\/em>.<\/p>\n\n\n\n

It has been explained that the entire Ohr<\/em> of Sefirat <\/em>Hesed<\/em> is Behinat <\/em>Guf <\/em>de <\/em>Abba<\/em>, the Ohr <\/em>de <\/em>Sefirat <\/em>Gevura <\/em>is Behinat <\/em>Guf <\/em>de <\/em>Ima<\/em>, and the Ohr<\/em> of the Upper third of Tifferet <\/em>is Behinat <\/em>Yesodot <\/em>de <\/em>AVI<\/em>. You should know that the matter of the Hamshacha <\/em>of the two Gufim <\/em>de <\/em>AVI<\/em> to the place of these three Sefirot<\/em>, is in complete accuracy, as that is their place with respect to the Kelim<\/em>.<\/p>\n\n\n\n

You already know that the three Kelim <\/em>Hesed<\/em>, Gevura<\/em>, Tifferet<\/em>, are Behinat <\/em>KHB <\/em>de <\/em>Hassadim<\/em>. You also know that the whole Komat <\/em>Gadlut de <\/em>Nekudim <\/em>extends through Zivug <\/em>de <\/em>AB <\/em>SAG<\/em>, and is considered Komat <\/em>AB <\/em>(Ohr Pnimi <\/em>item 41, par. \u201cAlthough there is only\u201d).<\/p>\n\n\n\n

It is known that in AB<\/em>, Ohr <\/em>Hochma <\/em>clothes in Kli <\/em>de <\/em>Keter<\/em>, Ohr <\/em>Bina<\/em> in Kli <\/em>de <\/em>Hochma<\/em>, and Ohr <\/em>ZA<\/em> in Kli <\/em>de <\/em>Bina<\/em>. Hence, Guf <\/em>de <\/em>Abba<\/em>, which is Ohr <\/em>Bina<\/em> in Kli <\/em>de <\/em>Hesed<\/em>, being Behinat <\/em>Keter de <\/em>Hassadim<\/em>, clothed here too.<\/p>\n\n\n\n

Guf <\/em>de <\/em>Ima<\/em>, which is the Ohr <\/em>Bina<\/em> in Kli <\/em>de <\/em>Gevura<\/em>, being Behinat <\/em>Hochma de <\/em>Hassadim<\/em>, and Guf <\/em>de <\/em>Yesodot <\/em>AVI<\/em>, which is Komat <\/em>ZA<\/em>, clothed in the Upper third of Tifferet<\/em>, which is Behinat<\/em> Upper Ima<\/em>de <\/em>Hassadim<\/em>. It could not expand to the two bottom thirds of Tifferet<\/em> because it is Behinat <\/em>Tvuna <\/em>de <\/em>Hassadim <\/em>there; hence it stops at the Chazeh<\/em>.<\/p>\n\n\n\n

Thus, each Ohr<\/em> comes precisely to its suitable Kli<\/em> in the Hey <\/em>Behinot <\/em>de <\/em>Ohr <\/em>de <\/em>Hassadim<\/em>. He writes, \u201cWe have already explained that picture; Daat<\/em> contains Rosh <\/em>de <\/em>AVI<\/em>, Hesed<\/em> is Guf <\/em>de <\/em>Abba<\/em>, Gevura <\/em>is Guf <\/em>de <\/em>Ima<\/em>, and the upper third of Tifferet <\/em>is the Yesod <\/em>de <\/em>AVI<\/em>.\u201d In other words, it is as has been explained that the three Kelim <\/em>HGT<\/em> are Behinat <\/em>GAR<\/em> of the Hey <\/em>Behinot<\/em> in the Hassadim<\/em>.<\/p>\n\n\n\n

For this reason they receive from the Upper AVI<\/em> too, and only the upper third of the Kli <\/em>de <\/em>Tifferet<\/em>belongs to GAR<\/em> since from the Chazeh <\/em>down it is already Behinat <\/em>Tvuna<\/em>.<\/p>\n\n\n\n

The  Hassadim <\/em>and  Gevurot <\/em>continued in the  Rosh <\/em>de  YESHSUT <\/em>because this is the place of their  Rosh <\/em>together.<\/strong><\/p>\n\n\n\n

This is because the Masach <\/em>was purified from Behina Aleph <\/em>to Behinat <\/em>Shoresh<\/em> too, and to the Behinat <\/em>Masach <\/em>of the Rosh<\/em>, and was then incorporated there in the Zivug<\/em> of the Rosh<\/em>, as has been explained in the previous Partzufim<\/em> (Part 6, Histaklut Pnimit item 15). The Aviut<\/em> on the Masach <\/em>returned, except the last Behina<\/em> in it, which is Behina Gimel<\/em>, of which nothing was left but a Behinat <\/em>Hitlabshut<\/em> (there item 14).<\/p>\n\n\n\n

Hence, only Behina Bet <\/em>with Behina Gimel de <\/em>Hitlabshut<\/em> remained in it, which are Zachar <\/em>and Nekeva<\/em>, and two Komot<\/em> came out on them, Komat <\/em>Hochma de <\/em>Zachar<\/em>, and Komat <\/em>Bina <\/em>de <\/em>Nekeva<\/em>.<\/p>\n\n\n\n

The principal part of the Koma<\/em> is the attribute of the Nekeva<\/em>, which is Behina <\/em>Bet<\/em>. This is because Behinat <\/em>Hochma <\/em>does not have the Aviut<\/em> that could expand from above downward. This Koma<\/em> is called YESHSUT<\/em>, and it is a son and a Tachton <\/em>to the Upper AVI<\/em>.<\/p>\n\n\n\n

He writes, \u201cand the Hassadim <\/em>and Gevurot<\/em> continued in the Rosh <\/em>de <\/em>YESHSUT<\/em>.\u201d This is because Koma <\/em>de <\/em>Behina Bet <\/em>emerged there on the Masach <\/em>from below upward, in Peh <\/em>de <\/em>Rosh <\/em>de <\/em>AVI<\/em>.<\/p>\n\n\n\n

When the Aviut <\/em>de <\/em>Guf<\/em> in the Masach <\/em>was recognized, it is considered that it descended to the place of Guf<\/em> of AVI<\/em>, meaning the place of the Chazeh <\/em>of the Guf<\/em>. It elicited Eser <\/em>Sefirot de <\/em>Rosh<\/em> from the Chazeh <\/em>up to Peh <\/em>de <\/em>AVI<\/em>, and the Eser <\/em>Sefirot <\/em>of their Guf<\/em> came out from the Chazeh <\/em>down, meaning in the place of the two lower thirds of Tifferet<\/em>.<\/p>\n\n\n\n

He writes, \u201cbecause this is the place of their Rosh<\/em> together,\u201d meaning the place of their Rosh<\/em> is from the place of the Chazeh<\/em> to the Peh<\/em>, as has been clarified in the previous Partzufim<\/em> (see Part 6, Histaklut Pnimit item 11 concerning all the operations in the birth of a Partzuf<\/em>, as it is impossible to bring here the entire length from there).<\/p>\n\n\n\n

Remember what we have explained above regarding the difference between AVI<\/em> and YESHSUT<\/em>, which stems from the Bina <\/em>de <\/em>Ohr Yashar<\/em>. It is divided into two Behinot<\/em>: 1 \u2013 Before she emanated ZON <\/em>de <\/em>Ohr Yashar<\/em>, at which time it is only Hassadim <\/em>without Hochma<\/em>; and 2 \u2013 after she emanated ZON <\/em>de <\/em>Ohr Yashar<\/em>, at which time she is Panim <\/em>be <\/em>Panim<\/em> with Hochma <\/em>because she must extend He\u2019arat <\/em>Hochma <\/em>for ZON<\/em>.<\/p>\n\n\n\n

Hence, the Eser <\/em>Sefirot <\/em>de <\/em>Bina<\/em> are discerned as dividing into GAR<\/em> and ZAT<\/em>. Her KHB<\/em> are Behinat<\/em> the upper half of Bina<\/em>, from Behinot <\/em>Hassadim <\/em>without Hochma<\/em>, and her ZON<\/em> are considered the lower half of Bina<\/em>, which is in He\u2019arat <\/em>Hochma<\/em>.<\/p>\n\n\n\n

Thus, YESHSUT<\/em>, which are Behinat<\/em> lower half of Bina<\/em>, is considered the ZAT<\/em> of Bina<\/em>, meaning her Behinat <\/em>ZON<\/em>. They cannot be without Ohr <\/em>Hochma <\/em>since their quintessence is He\u2019arat <\/em>Hochma<\/em>, as with ZON<\/em>(Ohr Pnimi <\/em>item 39).<\/p>\n\n\n\n

For this reason only YESHSUT<\/em> are considered the Rosh<\/em> of ZON<\/em> because since Bina<\/em> extended the He\u2019arat <\/em>Hochma <\/em>for ZON<\/em>, she is considered Behinat <\/em>Tvuna<\/em>, and not as Upper Ima<\/em>, since Upper Ima<\/em> is discerned only before she emanated to ZON<\/em>. Remember well that difference between Bina<\/em> and Tvuna<\/em>in their origin for you will need it in all the places.<\/p>\n\n\n\n

We might argue that here Upper AVI<\/em> were Rosh<\/em> to the ZON<\/em>, because their Guf<\/em> clothed in HGT <\/em>de <\/em>ZA<\/em>. The thing is that in fact, AVI<\/em> with YESHSUT <\/em>are considered one Partzuf<\/em>, GAR<\/em> and ZAT<\/em>.<\/p>\n\n\n\n

The issue of their division comes only through the ascent of the Hey Tata’a <\/em>to the Eynaim<\/em>. Hence, since the Hey Tata’a <\/em>descended from the Eynaim <\/em>through the Zivug <\/em>Panim <\/em>be <\/em>Achor<\/em>, they were both joined into one Partzuf<\/em> through the MAN<\/em> that AVI<\/em> received from Yesod <\/em>AK<\/em> in it Panim <\/em>be <\/em>Panim<\/em>.<\/p>\n\n\n\n

For this reason Upper Ima<\/em> too received He\u2019arat <\/em>Hochma <\/em>into her ZAT<\/em>, which is now considered Behinat<\/em> Upper Ima<\/em> too. However, now that the Masach <\/em>purified into Behina Aleph <\/em>once more, and the Hey Tata’a <\/em>returned to the Eynaim<\/em>, AVI<\/em> and YESHSUT <\/em>were divided into two Partzufim<\/em> once more. Now Upper Ima<\/em> is considered Behinat <\/em>Hassadim <\/em>without Hochma <\/em>once more, meaning only Behinat <\/em>Achor <\/em>be <\/em>Achor<\/em>.<\/p>\n\n\n\n

The matter of He\u2019arat <\/em>Hochma <\/em>does not belong to her, but to the ZAT<\/em> that have now become a separate Partzuf<\/em>, being YESHSUT<\/em>. From here on only YESHSUT <\/em>are considered the Rosh<\/em> of ZON<\/em>, and not Upper AVI<\/em>.<\/p>\n\n\n\n

Regard and see that even when they were in a single Partzuf<\/em>, before the Hey Tata’a <\/em>rose to the Eynaim<\/em>, when Upper AVI<\/em> were still Rosh<\/em> to ZON<\/em>, they still administered only to HGT <\/em>de <\/em>ZA<\/em>, which are as KHB <\/em>de <\/em>Hassadim <\/em>from the perspective of the Kelim<\/em>, and not the essence of ZON<\/em>. This is because the essence of ZON<\/em> are Netzah <\/em>and Hod<\/em> from the perspective of the Hassadim<\/em>; Netzah <\/em>is ZA<\/em>, and Hod<\/em> is Malchut<\/em>.<\/p>\n\n\n\n

Hence, they could only receive from the Rosh<\/em> of YESHSUT<\/em> in a way that GAR <\/em>de <\/em>AVI<\/em>, meaning Upper AVI<\/em> in addition with the ZAT<\/em> in a single Partzuf<\/em>, administered to GAR <\/em>de <\/em>Hassadim<\/em>. After ZAT <\/em>de <\/em>AVI<\/em>were cut off from them and became a separate Partzuf <\/em>named YESHSUT<\/em>, they dispensed to ZAT <\/em>de <\/em>Hassadim<\/em>, which are NH<\/em>, which are ZON <\/em>de <\/em>Hassadim<\/em>.<\/p>\n\n\n\n

The  Hassadim <\/em>descended from  Rosh de YESH<\/em>, and  Gevurot <\/em>from  Rosh de Tvuna<\/em> down to its Guf<\/em>.<\/strong><\/p>\n\n\n\n

After the Kli <\/em>de <\/em>Tifferet <\/em>from the Chazeh <\/em>down died, the Masach de <\/em>Behina Gimel <\/em>that is mingled with the Nekeva <\/em>purified. At that time, the Komat<\/em>Hochma <\/em>in them disappeared and Hey <\/em>Hassadim <\/em>and Hey <\/em>Gevurot <\/em>descended from the Rosh <\/em>de <\/em>YESHSUT <\/em>into Behinat <\/em>Guf <\/em>de <\/em>YESHSUT<\/em>. This means that a Zivug<\/em> was made on the remnants de <\/em>Aviut<\/em> that remained in the Masach<\/em>, which is Behina <\/em>Bet<\/em> that educes Komat <\/em>Bina<\/em>, considered Behinat <\/em>Guf<\/em> with respect to Komat <\/em>Hochma<\/em>.<\/p>\n\n\n\n

However, this does not refer to the actual Behinat <\/em>Guf<\/em>, which is from above downward, since the entire YESHSUT <\/em>is Behinat <\/em>Rosh<\/em>, meaning Behinat<\/em> from below upward, and their Guf<\/em> is TNHYM<\/em> of the Nekudim<\/em>, as the Rav writes here.<\/p>\n\n\n\n

The  Behinat Histaklut Eynaim<\/em> on each other was deducted from  YESHSUT<\/em>.<\/strong><\/p>\n\n\n\n

It has already been explained above that the Koma<\/em> of the Hitkalelut <\/em>of the Nekeva <\/em>in the Zachar<\/em>, being Komat <\/em>Behina Gimel de <\/em>Hitlabshut<\/em> here, is called Histaklut <\/em>Eynaim <\/em>on each other, referring to the Hitkalelut <\/em>in one another. This Komat <\/em>Hochma <\/em>expanded only in Kli <\/em>de <\/em>Tifferet <\/em>from its Chazeh <\/em>down since Kli <\/em>de <\/em>Tifferet <\/em>is Behinat <\/em>Bina <\/em>de <\/em>Hassadim<\/em>; it is still considered Behinat <\/em>GAR<\/em> from the Behinat <\/em>Kelim de <\/em>Hassadim<\/em>.<\/p>\n\n\n\n

For this reason this great Ohr <\/em>de <\/em>YESHSUT <\/em>clothed only it, and not the Kelim de NH<\/em>, which are Behinat <\/em>ZAT<\/em>, even from the perspective of Hassadim<\/em>, which are ZON <\/em>de <\/em>Hassadim<\/em>. You already know that the Ohr<\/em> that extends to the Partzuf<\/em> always clothes the more Zach<\/em>Kli<\/em>, which is most similar to it in Hishtavut Tzura<\/em>.<\/p>\n\n\n\n

46. After that  Netzah<\/em> reigned and extended  Hey <\/em>Hassadim <\/em>in the  Guf <\/em>de <\/em>Israel Saba<\/em>. When he died, the rest of the  Melachim <\/em>descended in  Hod<\/em> and the  Achoraim <\/em>de <\/em>Israel Saba<\/em> descended, and returned the  Achoraim <\/em>facing the  Panim<\/em> of  Tvuna<\/em>.<\/strong><\/p>\n\n\n\n

After that  Hod<\/em> reigned. He extended the  Hey <\/em>Gevurot <\/em>in the  Guf <\/em>de <\/em>Tvuna<\/em>, and when he died, two  Melachim<\/em> came down in  Yesod<\/em>. At that time the Kelim <\/em>de <\/em>NH<\/em> descended to  Beria<\/em> because both are only one  Melech<\/em>, \u201cas both or only parts of the  Guf<\/em>.\u201d<\/strong><\/p>\n\n\n\n

Even though they reigned one after the other, they are still regarded as only one  Melech<\/em>. At that time the  Achoraim de <\/em>Tvuna<\/em> descended too and Israel <\/em>Saba<\/em>ve Tvuna <\/em>returned  Achor <\/em>be <\/em>Achor<\/em>.<\/strong><\/p>\n\n\n\n

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

46.  Netzah <\/em>reigned and extended  Hey Hassadim<\/em> in the  Guf de Israel Saba<\/em>.<\/strong><\/p>\n\n\n\n

It is written above regarding AVI<\/em>, that the MAN<\/em> of ZON<\/em> extend only Hassadim <\/em>and Gevurot<\/em>. It is the same here too since the same MAN<\/em> that were in Upper AVI<\/em> later descended into Behinat <\/em>Zivug <\/em>de <\/em>YESHSUT<\/em>. Also, it has already been explained that Behinat <\/em>Eser <\/em>Sefirot <\/em>de <\/em>Guf<\/em> that expand from Guf <\/em>de <\/em>Israel Saba<\/em>, come in the Melech<\/em> of Netzah<\/em>.<\/p>\n\n\n\n

Both are only one  Melech<\/em>.<\/strong><\/p>\n\n\n\n

This is so because both extend from the Behinat <\/em>Guf <\/em>de <\/em>YESHSUT<\/em>, meaning Masach de <\/em>Behina <\/em>Bet<\/em>, hence they are one Koma<\/em> and one Melech<\/em>.<\/p>\n\n\n\n

Achoraim de Tvuna<\/em> descended too and  Israel Saba ve Tvuna<\/em> returned  Achor be Achor<\/em>.<\/strong><\/p>\n\n\n\n

This is because when the Melachim <\/em>of NH<\/em> died, the Masach <\/em>purified from Behina Bet <\/em>to Behina Aleph <\/em>and the Hey Tata’a <\/em>returned in the Eynaim<\/em>. At that time they returned Achor <\/em>be <\/em>Achor<\/em> meaning to Behinot <\/em>Achoraim<\/em> of Upper Ima<\/em> in order to protect the lack of GAR<\/em> in them.<\/p>\n\n\n\n

47. After that reigned the sixth  Melech<\/em>, which is  Yesod<\/em>. He extended the general  Hey <\/em>Gevurot <\/em>in  Yesod <\/em>Tvuna<\/em> and general  Hey <\/em>Hassadim <\/em>in  Yesod <\/em>Israel Saba<\/em>. When he died, these  Behinot<\/em> descended too.<\/strong><\/p>\n\n\n\n

After that reigned the seventh  Melech<\/em>, which is the  Malchut<\/em>, only in her own  Kli<\/em>. She extended general  Hey <\/em>Hassadim<\/em> in  Malchut de <\/em>Israel Saba<\/em>and general  Hey <\/em>Gevurot <\/em>in  Malchut <\/em>Tvuna<\/em>, since  Malchut <\/em>too has a generality, as in  Yesod<\/em>.<\/strong><\/p>\n\n\n\n

He too is called  Kala<\/em> (lit. Bride), as the  Yesod<\/em> is called  Kol<\/em> (lit. Everything), and when she died the general  Hey <\/em>Hassadim <\/em>and  Hey <\/em>Gevurot <\/em>descended from  Malchut de <\/em>Israel Saba<\/em> and from  Malchut de <\/em>Tvuna<\/em>, and the  Kli <\/em>de <\/em>Malchut <\/em>descended to  Beria<\/em>. Now all the  Achoraim <\/em>of the four  Partzufim <\/em>de <\/em>AVI<\/em> of  Israel <\/em>Saba<\/em>ve Tvuna <\/em>completed their descent entirely.<\/strong><\/p>\n\n\n\n

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

47.  Yesod<\/em>. He extended the general  Hey Gevurot<\/em> etc. After that reigned the seventh Melech<\/em>, which is the  Malchut<\/em>.<\/strong><\/p>\n\n\n\n

When the Zivug<\/em> was made in Behina <\/em>Aleph<\/em>, they expanded in Kli <\/em>de <\/em>Yesod<\/em> and extended the general Hey <\/em>Hassadim <\/em>and Hey <\/em>Gevurot <\/em>in Yesodot <\/em>de <\/em>YESHSUT<\/em>, as has been explained above in AVI<\/em>. After Melech <\/em>ha <\/em>Yesod<\/em> died, the Masach <\/em>was purified into Behinat <\/em>Shoresh<\/em>, and Komat <\/em>Malchut <\/em>came out in YESHSUT<\/em>, and the Ohr<\/em> descendedinto Kli <\/em>Malchut <\/em>from above downward, which is the seventh Melech<\/em>.<\/p>\n\n\n\n

48. If you say, \u201cWhy were the general  Hassadim <\/em>and  Gevurot<\/em> not in the general account of the Upper  AVI<\/em> as they were counted in  Malchut de <\/em>Israel <\/em>Saba<\/em>ve Tvuna<\/em>?\u201d We must understand that it is known that the Behinat <\/em>Atara<\/em> is in the Upper third of  Tifferet<\/em>, which is the  Behinat <\/em>Malchut<\/em>, and she is incorporated in  Yesod<\/em>.<\/strong><\/p>\n\n\n\n

Here, however, she, the  Malchut de <\/em>Tvuna<\/em>, is more revealed than  Malchut de <\/em>Bina<\/em>. This is because  Malchut de <\/em>Tvuna<\/em> is actually  Malchut<\/em> with respect to the general  Bina<\/em> and  Tvuna<\/em> together in one  Partzuf<\/em>, but the  Malchut<\/em> of the Upper  Bina<\/em> is  Behinat <\/em>Guf<\/em> of the generality. It is the place of the Chazeh <\/em>of  Tifferet <\/em>of the generality of  Partzuf Bina<\/em> and  Tvuna<\/em> together, and it is not the actual  Malchut<\/em>.<\/strong><\/p>\n\n\n\n

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

48.  Malchut de Tvuna<\/em> is actually  Malchut <\/em>with respect to the general  Bina <\/em>and  Tvuna <\/em>together etc. but the  Malchut <\/em>of the  Bina <\/em>is  Behinat Guf<\/em> of the generality.<\/strong><\/p>\n\n\n\n

Interpretation: Upper Ima<\/em> and Tvuna<\/em> are indeed Behinat <\/em>Eser <\/em>Sefirot <\/em>with respect to Bina <\/em>de <\/em>Ohr Yashar<\/em>. Upper Ima<\/em> is GAR<\/em>, and the Tvuna<\/em> is ZAT<\/em>. However, they were divided because of the ascent of the Hey Tata’a <\/em>in the Eynaim<\/em>, hence Malchut de <\/em>Tvuna<\/em> is the Malchut <\/em>of both Ima<\/em> and Tvuna<\/em>together.<\/p>\n\n\n\n

Yet, Malchut<\/em> of the Upper AVI<\/em> \u201cis Behinat <\/em>Guf<\/em> of the generality. It is the place of the Chazeh <\/em>of Tifferet <\/em>of the generality of Partzuf Bina<\/em> and Tvuna<\/em> together, and it is not the actual Malchut<\/em>.\u201d It means that afterwards, in Atzilut<\/em>, Tvuna<\/em> clothes from Chazeh <\/em>of Upper Ima<\/em> downward, and the place of the Chazeh<\/em>, Behinat <\/em>Guf<\/em> of the generality of both, and she is not Bina<\/em>.<\/p>\n\n\n\n

According to the above, you will understand the matter thoroughly. It has been explained that Upper Ima<\/em> expands through Hod<\/em>. However, she does not have Yesod<\/em>(Ohr Pnimi <\/em>item 45). This is because the Hassadim <\/em>stop there and there is only He\u2019arat <\/em>Hochma <\/em>there without Hassadim<\/em>, which is not at all the Behina<\/em> of Ima<\/em>, as she is the opposite, Behinat <\/em>Hassadim <\/em>without Hochma<\/em>.<\/p>\n\n\n\n

Hence, Upper AVI<\/em> extended only through the Zivug<\/em> of the Masach de <\/em>Behina Aleph <\/em>where there is still Ohr <\/em>de <\/em>Hassadim <\/em>there anyhow. Yet, after the Masach <\/em>of Behina Aleph <\/em>purified, their He\u2019arah<\/em> stopped entirely because she has no Hitpashtut <\/em>without Hassadim<\/em>, and Komat <\/em>Malchut <\/em>could not come out in Upper AVI<\/em>. Only in YESHSUT<\/em>, after it was distinguished as a distinct Partzuf<\/em>, Komat <\/em>Malchut <\/em>could emerge without He\u2019arat <\/em>Hassadim<\/em>.<\/p>\n\n\n\n

49. *When the third of  Tifferet <\/em>still hasn\u2019t died, the descent and fall of the Achoraim de <\/em>Abba ve Ima <\/em>was not completed. When these  Melachim <\/em>entered their  Kli<\/em>, they were revealed in a great  Ohr<\/em>.<\/strong><\/p>\n\n\n\n

However, after the Upper third of  Tifferet <\/em>died, the  Achoraim de <\/em>AVI<\/em> fell there. When the rest of the remaining  Orot<\/em> came out in order to enter in their  Kli<\/em>, they were clothed in these  Achoraim <\/em>that fell and remained in Atzilut<\/em>, and the last  Melachim <\/em>came out clothed in the  Achoraim <\/em>of  AVI<\/em>.<\/strong><\/p>\n\n\n\n

This remained for them always until all the scrutinies could emerge in the future. This is the meaning of the raising of  MAN<\/em> that  ZON<\/em> raise to  Abba <\/em>ve <\/em>Ima<\/em>, and it is from these  Achoraim de <\/em>AVI<\/em> that descended there below in Atzilut <\/em>itself that they took.<\/strong><\/p>\n\n\n\n

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

49. When the rest of the remaining  Orot <\/em>came out in order to enter in their  Kli<\/em>, they were clothed in these  Achoraim <\/em>that fell.<\/strong><\/p>\n\n\n\n

The matter of these Achoraim <\/em>of AVI<\/em> has already been explained. They are all the Behinot<\/em> of Gadlut <\/em>that were in AVI<\/em> with respect to Panim <\/em>be <\/em>Achor<\/em> and with respect to Panim <\/em>be <\/em>Panim<\/em>. All this came down from Behinat <\/em>Rosh<\/em> and they were made into Behinot <\/em>HGT<\/em> without a Rosh<\/em>.<\/p>\n\n\n\n

This is so because their Behina <\/em>from above downward, which is the Guf<\/em>, which are the four Melachim Daat <\/em>HGT<\/em> through the Upper third of Tifferet<\/em>, broke and fell to BYA<\/em>. As a result, the MAN<\/em> that operated in the Rosh<\/em> were blemished too, fell with their Orot<\/em>, and lost the He\u2019arat <\/em>Hochma <\/em>in them, obtaining Behinot <\/em>HGT<\/em> without a Rosh<\/em>.<\/p>\n\n\n\n

However, they did not descend outside Atzilut<\/em> because of that, like the Kelim <\/em>de <\/em>ZAT<\/em>, because the Achoraim <\/em>de <\/em>AVI<\/em> that still remain above the Behinot <\/em>Achor <\/em>be <\/em>Achor<\/em>, meaning from what they\u2019d had prior to the Gadlut<\/em>, all this remains in its full completeness. Hence the Behinot <\/em>Gadlut <\/em>de <\/em>AVI<\/em> that fell to HGT<\/em> were also protected in those Achoraim <\/em>from Achor <\/em>be <\/em>Achor <\/em>de <\/em>Rosh<\/em>.<\/p>\n\n\n\n

Yet, there is a big difference between AVI <\/em>Achor <\/em>be <\/em>Achor<\/em> that remained in the Rosh<\/em>. This is because those that remained in the Rosh<\/em> were never restricted because of the Hey Tata’a <\/em>in the Eynaim<\/em>.<\/p>\n\n\n\n

Rather, these Behinot <\/em>de <\/em>Gadlut <\/em>already extended He\u2019arat <\/em>Hochma<\/em>, and departed from them once more due to the ascent of the Hey Tata’a <\/em>in the Eynaim<\/em>, though they received the Tikun<\/em> of the Achoraim <\/em>de <\/em>Rosh<\/em> after they had suffered the corruption. For this reason they are discerned as receiving from the Rosh<\/em> and are considered Guf<\/em>.<\/p>\n\n\n\n

In spite of that, these Achoraim <\/em>that fell to HGT<\/em> and became Behinot<\/em> new Kelim<\/em>, corrected in Tikun <\/em>Kavim<\/em>, are considered to be like AVI<\/em> of Rosh<\/em>, since they receive from the Rosh<\/em>. This is because the Achoraim <\/em>de <\/em>Ima<\/em> corrects them in Tikun <\/em>Kavim<\/em> and connects them into one knot. It means that the middle line that extends from Upper Bina<\/em> in Ohr <\/em>Hassadim<\/em> unites the right and the left, and sentences them in her He\u2019arat <\/em>GAR<\/em> as well.<\/p>\n\n\n\n

All three Kavim<\/em> are united by the influence of Ohr <\/em>de <\/em>Hassadim <\/em>because the Elyonim <\/em>too receive their completion through them. Here you must remember that the Elyonim <\/em>are Hesed<\/em> and Gevura<\/em>, which are of the value of Hochma <\/em>and Bina<\/em>.<\/p>\n\n\n\n

Tifferet <\/em>is considered the Tachton <\/em>that receives Ohr <\/em>de <\/em>Hassadim <\/em>from Upper Bina<\/em> that have Behinat <\/em>GAR<\/em> in her Levush <\/em>of Achoraim<\/em>. By so doing, the Hesed<\/em> and Gevura<\/em> that require He\u2019arat <\/em>GAR<\/em> are completed too.<\/p>\n\n\n\n

It has been explained above that Rosh <\/em>de <\/em>YESHSUT <\/em>clothes from the Chazeh <\/em>de <\/em>Nekudim <\/em>to Peh <\/em>de <\/em>AVI <\/em>de <\/em>Nekudim<\/em>. Thus, Rosh <\/em>de <\/em>YESHSUT <\/em>clothes these Achoraim <\/em>de <\/em>AVI<\/em>, which is similar to AVI <\/em>de <\/em>Atzilut <\/em>that clothe HGT <\/em>de <\/em>AA <\/em>de <\/em>Atzilut<\/em>, and these HGT<\/em> administer all their wholeness to AVI <\/em>de <\/em>Atzilut<\/em>. Similarly, here the Achoraim <\/em>de <\/em>AVI<\/em> that fell to HGT<\/em> became the Pnimiut <\/em>to Rosh <\/em>de <\/em>YESHSUT<\/em>, from which it sucks its wholeness.<\/p>\n\n\n\n

He writes, \u201cWhen the rest of the remaining Orot<\/em> came out in order to enter in their Kli<\/em>. They were clothed in these Achoraim <\/em>that fell and remained in Atzilut<\/em>, and the last Melachim <\/em>came out clothed in the Achoraim <\/em>of AVI<\/em>.\u201d This is because the Orot <\/em>de <\/em>Rosh <\/em>de <\/em>YESHSUT <\/em>themselves were clothed in these Achoraim<\/em>, as they clothe them in their Pnimiut<\/em>. Hence, their Gufim<\/em> too, which are the four Melachim TNHYM<\/em> clothe these Achoraim de <\/em>AVI<\/em> too.<\/p>\n\n\n\n

You must know that there is a great difference between the Achoraim de <\/em>AVI<\/em> that fell and the Rosh <\/em>de <\/em>YESHSUT<\/em>. This is because these Achoraim <\/em>come from Behinat <\/em>Rosh <\/em>de <\/em>AVI<\/em>, but because of the blemish of the breaking of the vessels, they descended to HGT<\/em>.<\/p>\n\n\n\n

Although the Orot<\/em> came out on the Masach de <\/em>NHY <\/em>de <\/em>AK<\/em>, which are Behinot <\/em>ZON<\/em>, yet the MAN<\/em> do not act at all in the Rosh<\/em>, since they are there in Behinat<\/em> from below upward. Hence, these Orot <\/em>de <\/em>Gadlut <\/em>that came out on the MAN<\/em> are considered Behinat <\/em>AVI<\/em>, and do not consist of the Atzmut Hey Tata’a<\/em>.<\/p>\n\n\n\n

Rosh <\/em>de <\/em>YESHSUT <\/em>came from the Masach de <\/em>Guf<\/em> of the Nekudim<\/em>, meaning from the Masach de <\/em>Chazeh<\/em>, which are the Kelim<\/em> and the Orot<\/em> that expanded from the MAN <\/em>de <\/em>NHY <\/em>de <\/em>AK <\/em>from above downward. Thus, the Hey Tata’a <\/em>is actually mixed in them, and for this reason these YESHSUT <\/em>clothed the HGT <\/em>de <\/em>Nekudim <\/em>themselves, these did not break.<\/p>\n\n\n\n

Therefore, now these YESHSUT <\/em>gain much since they clothe the Achoraim de <\/em>Ima<\/em> and they really are a higher degree than they. Yet, because of their fall, it became possible for YESHSUT <\/em>to clothe them.<\/p>\n\n\n\n

This remained for them always until all the scrutinies could emerge in the future.<\/strong><\/p>\n\n\n\n

It means that these Achoraim <\/em>are always made Behinot <\/em>Levushim<\/em> for Mochin <\/em>to the Orot<\/em> of ZON<\/em>. Through them, ZA<\/em> can obtain all its degrees and is protected in them. Were it not for these Levushim<\/em>, ZA<\/em> would not have been able to obtain any Mochin<\/em>, and therefore it needs them until \u201cin the future\u201d, meaning until it obtains all its degrees, which is at Gmar Tikun<\/em>.<\/p>\n\n\n\n

Raising of  MAN <\/em>etc. from these  Achoraim de AVI<\/em> that descended there etc.<\/strong><\/p>\n\n\n\n

The matter of raising MAN<\/em> when AVI<\/em> do not mate Panim <\/em>be <\/em>Panim<\/em> but through raising MAN<\/em> has already been explained above (Ohr Pnimi <\/em>item 24). Since Upper Ima<\/em> is in the Achoraim <\/em>to Abba<\/em> in the form of \u201cbecause He delighteth in mercy,\u201d she does not stop her Achoraim <\/em>except by raising MAN <\/em>de <\/em>ZON<\/em> that awaken her to administer them He\u2019arat <\/em>Hochma<\/em>. For them she stops her Achoraim <\/em>and returns Panim <\/em>be <\/em>Panim<\/em> with Abba<\/em>.<\/p>\n\n\n\n

There was already He\u2019arat <\/em>Hochma <\/em>of ZON<\/em> in these Achoraim <\/em>that fell from AVI<\/em>, which were already Behinat <\/em>Yechida<\/em>, Haya<\/em>, Neshama<\/em> for ZON <\/em>(Ohr Pnimi <\/em>item 41, par. \u201cIt has been explained\u201d). Hence, when ZON<\/em> rises to MAN<\/em>, it returns and scrutinizes scrutinies from Neshama<\/em>, Haya<\/em>, Yechida<\/em>, that are in these Achoraim<\/em>, and raises them to MAN<\/em> for him to AVI<\/em>.<\/p>\n\n\n\n

This is because when it raises scrutinies de <\/em>Neshama <\/em>to MAN<\/em>, meaning from that part of the Achoraim <\/em>that has already served there in AVI<\/em> in the form of Komat <\/em>Bina<\/em>, you find that it causes Zivug <\/em>Panim <\/em>be <\/em>Panim <\/em>de <\/em>Neshama<\/em> to AVI<\/em>. When it raises from scrutinies of Haya<\/em>, meaning from that part of Achoraim <\/em>that has already served there in AVI<\/em> in Behinat <\/em>Komat <\/em>Hochma<\/em>, that causes the return of Panim <\/em>be <\/em>Panim<\/em> to AVI<\/em> in Behinat <\/em>Haya<\/em>. Also, it raises scrutinies de <\/em>Yechida <\/em>from them of the needs of Yechida<\/em>.<\/p>\n\n\n\n

50. You find that these  Orot<\/em> from the  Chazeh <\/em>down come covered and you already know that the concealment of the  Ohr<\/em> and its covering is the reality of its  Tikun<\/em>. This is because by so doing, there is power in the  Kli<\/em> to tolerate the  Ohr<\/em>, as it comes clothed.<\/strong><\/p>\n\n\n\n

Hence, the breaking of the  Kelim<\/em> from the  Chazeh <\/em>down, which are the two bottom thirds of  Tifferet <\/em>and  NHY<\/em> and  Malchut<\/em>, is not like the breaking of the  Kelim<\/em> of  Daat<\/em> and  HG<\/em> and the Upper third of  Tifferet<\/em>. This is because the breaking of the  Elyonim <\/em>would certainly be greater than the breaking of the  Tachtonim<\/em>.<\/strong><\/p>\n\n\n\n

Thus, when the  Tikun<\/em> of  ZA<\/em> came, during the  Tikun<\/em> of its  Partzuf<\/em>, it came the opposite. This is because its  Orot<\/em> and the  Hassadim <\/em>were disclosed from the two thirds of  Tifferet <\/em>downward, since they have an ability to receive them not through  Masach Bina<\/em>, since their breaking was not great.<\/strong><\/p>\n\n\n\n

However, the  Elyonim<\/em>, which are from the  Rosh <\/em>de <\/em>ZA<\/em> through the  Chazeh<\/em>, now they came blocked and clothed in the  Tikun<\/em> inside  Masach Bina<\/em>, which is her  Yesod<\/em>. This is because in the beginning they were disclosed and their breaking was great. Though the  NH<\/em> are covered and blocked, it has been explained that the disclosed  Hassadim <\/em>strike them and their  Ohr<\/em>comes out.<\/strong><\/p>\n\n\n\n

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

50. These  Orot <\/em>from the  Chazeh <\/em>down come covered.<\/strong><\/p>\n\n\n\n

This means that the Behinat <\/em>GAR<\/em> in them is covered in the Achoraim <\/em>de <\/em>Ima<\/em>. Here you must know that the complete Tikun <\/em>de <\/em>ZON<\/em> is that their GAR<\/em> will be covered in the Achoraim <\/em>de <\/em>Ima<\/em>, and their ZAT<\/em> will be disclosed. This is because then their Eser <\/em>Sefirot <\/em>are corrected like the Eser <\/em>Sefirot <\/em>de <\/em>Bina <\/em>de <\/em>Ohr Yashar<\/em>, as Bina <\/em>de <\/em>Ohr Yashar <\/em>consists of Eser <\/em>Sefirot <\/em>as well, Keter<\/em> and Hochma <\/em>above her and ZAT<\/em> below her, which are her Behinot <\/em>ZON<\/em>, called Tvuna<\/em>(Ohr Pnimi <\/em>item 45, par. \u201cWe have yet to understand\u201d).<\/p>\n\n\n\n

It explains there that from the time Bina<\/em> began to extend He\u2019arat <\/em>Hochma <\/em>for ZON<\/em>, it is already considered Tvuna<\/em>, and as her ZAT<\/em>, meaning the Shorashim<\/em> that remained in Bina<\/em> that ZAT<\/em> left in her after they left to their place. Yet, Bina<\/em> herself is considered as it is in the beginning of its creation, meaning in Ohr <\/em>de <\/em>Hassadim <\/em>and her Achoraim <\/em>to Hochma<\/em>.<\/p>\n\n\n\n

Thus, GAR <\/em>de <\/em>Bina<\/em> are covered with her Achoraim <\/em>and only her ZAT<\/em> manifested in He\u2019arat <\/em>Hochma<\/em>. Hence, when ZA<\/em> is also corrected like her and his ZAT<\/em> are disclosed in He\u2019arat <\/em>Hochma<\/em>, it is then in a complete Tikun<\/em>.<\/p>\n\n\n\n

He writes, \u201cthese Orot<\/em> from the Chazeh <\/em>down come covered and you already know that the concealment of the Ohr<\/em> and its covering is the reality of its Tikun<\/em>.\u201d It means that because Rosh <\/em>de <\/em>Tvuna<\/em> already clothes the Achoraim <\/em>of the Upper Abba ve <\/em>Ima<\/em> that are corrected in Tikun <\/em>Kavim<\/em>(Ohr Pnimi <\/em>item 49, par. \u201cIn spite of that\u201d), hence, each of the Orot <\/em>de <\/em>TNHYM<\/em> that expanded from them has Eser <\/em>Sefirot<\/em>.<\/p>\n\n\n\n

Also, their GAR<\/em> were covered in the Achoraim <\/em>de<\/em>Ima<\/em> and there was only Behinat <\/em>He\u2019arat <\/em>Hochma <\/em>in their ZAT<\/em>, which is like the Eser <\/em>Sefirot <\/em>de <\/em>ZA<\/em> during its Tikun<\/em>.<\/p>\n\n\n\n

He writes, \u201cthe concealment of the Ohr<\/em> and its covering is the reality of its Tikun<\/em>,\u201d as thus the Tikun<\/em>rises in ZA <\/em>de <\/em>Atzilut <\/em>too. However, the Orot <\/em>de <\/em>HGT<\/em> that did not have any Tikun<\/em> from the Achoraim <\/em>de <\/em>Ima<\/em>, but their entire Eser <\/em>Sefirot <\/em>were revealed, and even the GAR<\/em> in each of them, for that reason their breaking was harder than NHY<\/em>.<\/p>\n\n\n\n

During the  Tikun <\/em>of its  Partzuf<\/em>, it came the opposite.<\/strong><\/p>\n\n\n\n

It is because in the Tikun<\/em>, you find that its HGT<\/em> are corrected in Achoraim <\/em>de <\/em>Ima<\/em>, which is the Masach de <\/em>Yesod <\/em>Ima<\/em>, clothed in its Tifferet <\/em>through the Chazeh<\/em>. Also, from the Chazeh <\/em>down the He\u2019arat <\/em>Hochma <\/em>in Hassadim <\/em>appears in it, meaning that its GAR<\/em>, which are HGT<\/em>, is covered with a Masach <\/em>and NHY<\/em>, which are ZAT <\/em>de <\/em>ZA<\/em>.<\/p>\n\n\n\n

In addition, the Hassadim <\/em>are exposed, which is the opposite of ZA <\/em>de <\/em>Nekudim<\/em>, whose HGT<\/em> were completely exposed, and whose NHY<\/em> were covered. This Tikun<\/em> began in NHY <\/em>de <\/em>Nekudim <\/em>that came out clothed in Achoraim <\/em>de <\/em>Ima<\/em>, and ended in Olam <\/em>Atzilut<\/em>.<\/p>\n\n\n\n

The disclosed  Hassadim <\/em>strike them and their  Ohr <\/em>comes out.<\/strong><\/p>\n\n\n\n

This is because the Hassadim <\/em>appear only in the middle line de <\/em>ZA<\/em>, which is through Yesodot <\/em>de <\/em>AVI<\/em>that are clothed there, though Achoraim <\/em>de <\/em>Ima<\/em> control the Ktzavot<\/em>. However, the Ohr Hozer <\/em>rises from below upward, strikes the two Kavim<\/em> right and left, and educes their Orot<\/em> outwardly. Know, that these Orot<\/em> that come out because of the Hakaa<\/em> are the Orot <\/em>de <\/em>NHY<\/em> of each and every Sefira<\/em> that were there in each of them in the form of \u201cand all their hinder parts were inward.\u201d<\/p>\n\n\n\n

It means that they were incorporated in the HGT<\/em> of each one (Ohr Pnimi <\/em>item 28, sub header \u201cThis is the essential drop<\/strong>\u201d). Now, through the Hakaa<\/em> of disclosed Hassadim <\/em>from the middle line in the Sefirot de<\/em>zavot<\/em>, the NHY<\/em> of each can come out of the Hitkalelut <\/em>of HGT<\/em> and appear outwardly in Behinat <\/em>Achoraim <\/em>that are completed in He\u2019arat <\/em>Hochma<\/em> that no longer have any fear from the sucking of the exteriors.<\/p>\n\n\n\n

You already know that Hakaa<\/em> means lessening because when two opposite Orot<\/em> meet each other, they lessen one another, and as a result, a new He\u2019arah<\/em> is born. So it is here, because since the disclosed Hassadim <\/em>in He\u2019arat <\/em>Hochma <\/em>is opposite to the Sefirot <\/em>in the two Ktzavot<\/em>, where because of the Achoraim <\/em>de <\/em>Ima<\/em> they are found to reject Hochma<\/em>, hence they beat on each other. As a result of their Hakaa<\/em>, new NHY<\/em> in He\u2019arat <\/em>Hochma<\/em> are born and appear, and the rest of the matter will be explained in its place.<\/p>\n\n\n\n

51. In the death of  ZA<\/em>, the  Achoraim<\/em> of  AVI<\/em> descended to its Upper third de <\/em>Tifferet<\/em>, but the  Achoraim <\/em>of  Israel <\/em>Saba<\/em>ve Tvuna <\/em>were not completed until the death of  Nukva <\/em>de <\/em>ZA<\/em>. Hence, the  ZA<\/em> takes the  Achoraim de <\/em>AVI<\/em>, and  Malchut <\/em>takes the  Achoraim de <\/em>Israel <\/em>Saba<\/em>ve Tvuna<\/em>, and their  Orot<\/em>clothe in them like the  Mochin <\/em>de <\/em>ZA<\/em>.<\/strong><\/p>\n\n\n\n

52. Now you will understand what is written, that when the  ZON<\/em> are equal together  Panim <\/em>be <\/em>Panim<\/em>, then  Netzah <\/em>and  Hod <\/em>de <\/em>AVI<\/em> are  Mochin <\/em>to  ZA<\/em>and the  NHY <\/em>de <\/em>Israel Saba <\/em>ve <\/em>Tvuna<\/em> are  Mochin<\/em>, and enter in  Rosh <\/em>de <\/em>Nukva<\/em>.<\/strong><\/p>\n\n\n\n

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

52.  Netzah <\/em>and  Hod de AVI<\/em> are  Mochin <\/em>to  ZA <\/em>and the  NHY de Israel Saba ve Tvunaare Mochin<\/em>, and enter in  Rosh de Nukva.<\/em><\/strong><\/p>\n\n\n\n

This does not mean that NHY<\/em> of the Upper AVI <\/em>de <\/em>Atzilut <\/em>become Mochin <\/em>for ZA<\/em>. This is utterly impossible since no Partzuf <\/em>receives Mochin<\/em> but only from its Elyon<\/em>, not from its Ali <\/em>Elyon<\/em>.<\/p>\n\n\n\n

The Elyon<\/em> of ZA<\/em> are YESHSUT<\/em> and not AVI<\/em>, which are its Ali <\/em>Elyon<\/em>. Rather, it means that AVI<\/em> become one Partzuf <\/em>with YESHSUT<\/em>, as it was here in AVI <\/em>de <\/em>Nekudim<\/em>.<\/p>\n\n\n\n

At that time NHY <\/em>de <\/em>YESHSUT<\/em> that are clothed in it for Mochin<\/em> are discerned as NHY <\/em>de <\/em>AVI<\/em>. This is because then YESHSUT <\/em>became the actual Guf <\/em>de <\/em>AVI<\/em>, hence its HGT<\/em> are considered receiving from their Behinat <\/em>Gufim<\/em>, such as the reception of the Gufim <\/em>de <\/em>AVI<\/em> by HGT <\/em>de <\/em>Nekudim<\/em>.<\/p>\n\n\n\n

This is through what ZA<\/em> clothes in the Achoraim <\/em>de <\/em>AVI<\/em> that fell to their place, as the Rav says. However, Nukva <\/em>de <\/em>ZA<\/em> cannot receive as he does since Nukva<\/em> has no Shoresh <\/em>in HGT<\/em>, and her entire Atzmut <\/em>begins from Chazeh <\/em>de <\/em>ZA<\/em> downward, meaning only NHY<\/em>.<\/p>\n\n\n\n

This too came to her through her Hitkalelut <\/em>in ZA<\/em>, since she is merely Behinat <\/em>Hod<\/em> at her Shoresh<\/em>. Yet, the completion of her Gadlut <\/em>is to receive like the reception of NHY <\/em>de <\/em>Nekudim<\/em> of the Behinat <\/em>Gufim <\/em>de <\/em>YESHSUT<\/em>, which is the final level of Partzuf <\/em>NHY<\/em>.<\/p>\n\n\n\n

At that time they are the two great Lights that do not need each other since the Nukva<\/em> receives Partzuf <\/em>NHY<\/em> from Behinat <\/em>Guf <\/em>de <\/em>YESHSUT <\/em>like the NHY <\/em>de <\/em>Nekudim<\/em>. Also, ZA<\/em> receives its Partzuf <\/em>HGT<\/em> from Behinat <\/em>Guf<\/em> of the Upper AVI<\/em> that are connected with YESHSUT <\/em>like the HGT <\/em>de <\/em>Nekudim<\/em>.<\/p>\n\n\n\n

As HGT <\/em>de <\/em>Nekudim <\/em>and NHY <\/em>de <\/em>Nekudim <\/em>did not need each other, so ZA<\/em> and Nukva<\/em> will not need each other. Hence, ZA<\/em> will no longer control the Nukva<\/em> and will not be considered greater than her, since she does not need him.<\/p>\n\n\n\n

53. You will also understand what is written, that when they were  Panim <\/em>be <\/em>Panim<\/em>, two  Behinot <\/em>Ya\u2019akov<\/em> come out, one in  ZA<\/em> and one in  Nukva<\/em>. It is so because the one that is from  Mochin <\/em>de <\/em>ZA<\/em> is from  AVI<\/em>, and the other, which is from  Mochin <\/em>de <\/em>Nukva<\/em> is from  Israel <\/em>Saba<\/em>ve Tvuna<\/em>.<\/strong><\/p>\n\n\n\n

At that time they are the two great Lights, she is not greater than him, and he is not greater than her, and they do not need each other at all. Nevertheless, the  Achoraim <\/em>of  Abba<\/em> are on the right hand side, in  Hesed <\/em>de <\/em>ZA<\/em>, and the  Achoraim de <\/em>Ima<\/em> are on the left hand side, in  Gevura de <\/em>ZA<\/em>, and this study will be addressed in its place.<\/strong><\/p>\n\n\n\n

54. Here in this place is the place of the descent and the fall of the Achoraim <\/em>of  AVI<\/em>, as we have said above that they descended in  Atzilut <\/em>itself. Even though the  Kelim <\/em>de <\/em>ZA<\/em> broke, yet the  Orot <\/em>de <\/em>ZA<\/em> remained clothed in these  Achoraim <\/em>of the Upper  AVI<\/em>, the entire  Kav <\/em>Hesed <\/em>de <\/em>ZA<\/em> in the  Achoraim <\/em>of  Abba<\/em>, and the entire  Kav <\/em>Gevura <\/em>clothed in the  Achoraim de <\/em>Ima<\/em>, and study this introduction thoroughly.<\/strong><\/p>\n\n\n\n

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

54. The  Orot de ZA<\/em> remained clothed in these  Achoraim <\/em>of the Upper  AVI<\/em>.<\/strong><\/p>\n\n\n\n

This is because after the breaking of the vessels through the Upper third of Tifferet<\/em>, when all the Achoraim <\/em>of the Upper AVI<\/em> had descended, they expanded in the place of Kelim <\/em>de <\/em>HGT<\/em> and were corrected in Gimel <\/em>Kavim<\/em>, right, left, and middle. At that time the Orot <\/em>de <\/em>HGT<\/em> rose and clothed these Kelim<\/em>; Ohr <\/em>Hesed<\/em> in the right Kav<\/em>, Ohr <\/em>Gevura <\/em>in the left Kav<\/em>, and the Ohr<\/em> of the Upper third of Tifferet <\/em>in the middle Kav<\/em>.<\/p>\n\n\n\n

55. *Now we shall explain how during the demise of these  Melachim<\/em>, their Kelim<\/em> descended to  Olam <\/em>Beria<\/em>, which is not so in the four  Achoraim de <\/em>AVI<\/em>. Now we have explained the division that was between  AVI<\/em> and the seven  Melachim<\/em>, which are  ZON<\/em>.<\/strong><\/p>\n\n\n\n

We have said that the seven  Melachim <\/em>that actually died descended to Olam <\/em>Beria<\/em>, and their  Kelim<\/em> and the  Achoraim <\/em>of  AVI<\/em> were cancelled and did not die. Instead, they descended below in  Olam <\/em>Atzilut <\/em>itself. We have explained the reason for it there, and said that it became the reason that the seven  Melachim <\/em>did not received  Orot <\/em>AHP <\/em>de <\/em>AK<\/em>, but only from its  Guf<\/em>onward. <\/strong><\/p>\n\n\n\n

56. The reason for this itself was also another difference between  GAR<\/em>, which are  KHB<\/em>, and the seven bottom  Melachim<\/em>. It is so because the  GAR<\/em>first came out with a little  Tikun<\/em>, since when they first came out, they expanded in an order of  Gimel <\/em>Kavim<\/em>.<\/strong><\/p>\n\n\n\n

It is not so with the  ZAT<\/em> that came out one below the other, and this is the meaning of what is written in the Idra Raba, \u201cHow long will we sit in the keeping of one pillar?\u201d He wishes to say, that the  Tikun<\/em>, which is through Kavim<\/em>, was made, but prior to that, when they were one atop the other, there existed the one  Kav<\/em>.<\/strong><\/p>\n\n\n\n

We have already explained that the  Tikun<\/em> of  Atzilut<\/em>, since it is made of VAK<\/em>, is made in the form of three  Kavim<\/em>, tied and connected to one another, in the form of the third that decides between them. At that time it is called \u201csingle authority\u201d.<\/strong><\/p>\n\n\n\n

Yet, when they are atop the other and they are separated from one another, at that time it is called \u201cmultiple authorities\u201d. For this reason, the Achoraim <\/em>of the  GAR<\/em> were cancelled and did not die, and the seven Melachim <\/em>died  Panim<\/em> and  Achor<\/em>, since they came out without any  Tikun<\/em> at all.<\/strong><\/p>\n\n\n\n

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

56. When they first came out, they expanded in an order of  Gimel Kavim<\/em>.<\/strong><\/p>\n\n\n\n

It has already been explained above that the matter of Tikun <\/em>Kavim<\/em> begins by the force of the He\u2019arat <\/em>Achoraim de Ima (Ohr Pnimi <\/em>item 49, par. \u201cYet, there is a big difference\u201d).<\/p>\n\n\n\n

It is known that AVI <\/em>de <\/em>Nekudim <\/em>first came out in Behinat <\/em>Achor <\/em>be <\/em>Achor<\/em>. It means that they were corrected in the Ohr <\/em>Achoraim <\/em>of theUpper Bina<\/em>, hence they were not blemished by the Hey Tata’a <\/em>that rose to the Eynaim<\/em>, and remained in Behinat GAR de Bina (Ohr Pnimi <\/em>item 23).<\/p>\n\n\n\n

This Tikun<\/em> is called Tikun <\/em>Gimel <\/em>Kavim<\/em>, where each three, right, left, and middle, come up as one, which is the He\u2019arat <\/em>GAR<\/em> by the force of the Achoraim <\/em>de <\/em>Bina<\/em>. For this reason they are considered connected to one another in one knot.<\/p>\n\n\n\n

We must also thoroughly note the matter of their division into two Ktzavot <\/em>and the sentencing between them, since there is a great interest in that. The thing is that through the ascent of the Hey Tata’a <\/em>to the Eynaim<\/em>, which are Hochma<\/em>, Malchut <\/em>was incorporated in each and every Sefira<\/em> of the Eser <\/em>Sefirot<\/em>. For this reason a Behinat <\/em>Nukva<\/em> and Kli<\/em> was made in each and every Sefira<\/em>.<\/p>\n\n\n\n

Because of that, it is considered that there is Behinat<\/em> right and left in each Sefira<\/em>, meaning Hesed<\/em>and Din<\/em>. This is because the Sefira<\/em> itself is Behinat <\/em>Hesed<\/em>, and the force of Malchut <\/em>that was mingled in it through the ascent of Hey Tata’a<\/em> to the Eynaim <\/em>is the Behinat <\/em>Din<\/em> in the Sefira<\/em>.<\/p>\n\n\n\n

Hence, AVI <\/em>de <\/em>Nekudim <\/em>too are considered right and left, meaning the Kav<\/em> of Hesed<\/em>, which is Hochma <\/em>and Abba<\/em>, and the Kav<\/em> of Din<\/em>, which is Bina<\/em> and Ima<\/em>. AVI<\/em> had no GAR<\/em> with respect to these two Kavim<\/em>. Hence the Ohr <\/em>Achoraim<\/em> of the Upper Bina<\/em> was drawn to them in Behinat<\/em> deciding Kav<\/em> in the middle of them.<\/p>\n\n\n\n

This Ohr <\/em>Achoraim <\/em>is considered Behinat<\/em> middle, and determining. This is because for itself, there is no distinction between right and left, since the whole difference in the Ktzavot <\/em>is because the left is the Kav<\/em> of Din<\/em>, for lack of Ohr <\/em>Hochma <\/em>that is fitting for the right Kav<\/em>. This refers to the GAR <\/em>de <\/em>Hochma <\/em>that cannot receive because of the mixture of the Hey Tata’a <\/em>inside it since they are two Ktzavot <\/em>that deny one another.<\/p>\n\n\n\n

However, this Kav<\/em> that extends from Bina<\/em>, rejects Ohr <\/em>Hochma <\/em>in any case, meaning even if there had not been Behinat <\/em>Din<\/em> there. Thus you find that it is in equivalence with the two Ktzavot <\/em>together, and in that the right Kav<\/em> complements the Behinat <\/em>GAR<\/em> that it lacks, which is Hochma<\/em>.<\/p>\n\n\n\n

In addition, it sweetens the left and connects it with the right in complete unification since it no longer contradicts it. Thus, the two Kavim<\/em> right and left are connected and corrected by the Achoraim de <\/em>Ima<\/em>, which is the middle line (Ohr Pnimi <\/em>item 49, par. \u201cYet, there is a big difference\u201d).<\/p>\n\n\n\n

He writes, \u201cthe GAR<\/em> first came out with a little Tikun<\/em>, since when they first came out, they expanded in an order of Gimel <\/em>Kavim<\/em>.\u201d It means that in the beginning, they emerged in correction of Achor <\/em>be <\/em>Achor<\/em>, and this Tikun<\/em> means Tikun <\/em>Kavim<\/em>.<\/p>\n\n\n\n

ZAT <\/em>that came out one below the other.<\/strong><\/p>\n\n\n\n

It is because ZAT<\/em> did not come out from AVI<\/em> with respect to their being in Behinat <\/em>Achor <\/em>be <\/em>Achor<\/em>, but they emerged from a Zivug<\/em> of Panim <\/em>be <\/em>Panim <\/em>de <\/em>AVI<\/em>. Hence, there was no connection between them whatsoever, but each Sefira<\/em> was its own Guf<\/em>. Hesed<\/em> was Guf <\/em>de <\/em>Abba<\/em>, and Gevura <\/em>was Guf <\/em>de <\/em>Ima<\/em> etc. because they lacked the Tikun <\/em>Achoraim <\/em>de <\/em>Ima<\/em>, which is the tie that connects all the ends together.<\/p>\n\n\n\n

VAK<\/em>, is made in the form of three  Kavim<\/em>, tied and connected to one another, in the form of the third that decides between them.<\/strong><\/p>\n\n\n\n

As has been explained in the previous item, the beginning of the Tikun<\/em> was made in HGT<\/em>, in the form of NHY <\/em>de <\/em>Ima<\/em>. At that time the NHY<\/em> too are integrated in them in the form of, \u201ctheir hinder parts were inward.\u201d Hence, even afterwards, when the Achoraim <\/em>are completed from the perspective of the He\u2019arat <\/em>Hochma <\/em>too, still the first Tikun <\/em>de <\/em>Achoraim de <\/em>Ima<\/em> remains in them. This is because they come from the essence of the beginning of its creation and does not undergo a change, as every thing that comes from the beginning of its creation never changes, as is known in the Rav\u2019s words.<\/p>\n\n\n\n

57. Let us explain the order of the emanation of the seven  Melachim<\/em>. We shall begin with the first, which is the  Daat<\/em>, which emerged first. When the  Kli<\/em> could not endure, the  Kli<\/em> broke and descended in  Olam <\/em>ha <\/em>Beria<\/em>, meaning in the place that was to be  Olam <\/em>Beria<\/em> afterwards, since  Olam <\/em>Beria<\/em> was not created yet.<\/strong><\/p>\n\n\n\n

Also, this  Kli<\/em> fell in the place of  Daat <\/em>de <\/em>Beria<\/em>, as it relates to it similarly. However, the  Ohr<\/em> of the  Daat<\/em> descended too, but remained in  Atzilut <\/em>itself, in the place of  Kli <\/em>Malchut <\/em>of the  Atzilut<\/em>.<\/strong><\/p>\n\n\n\n

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

57. This  Kli <\/em>fell in the place of  Daat de Beria<\/em>, as it relates to it similarly.<\/strong><\/p>\n\n\n\n

The reason for the breaking has already been thoroughly clarified above, and for this reason they were separated from the Kedusha<\/em>.<\/p>\n\n\n\n

In the matter of their fall to the three Olamot <\/em>BYA<\/em> that the Rav mentioned, although they still weren\u2019t these three Olamot<\/em> at all, nevertheless, their Reshimo<\/em> was already evident. This is because they are the Behinat<\/em> three Sefirot Bina<\/em>, ZA<\/em>, and Malchut<\/em> of NHY <\/em>de <\/em>Sium<\/em> that went outside Atzilut <\/em>de <\/em>AK<\/em>during Tzimtzum <\/em>Bet<\/em> (as written at length in Part 6, Ohr Pnimi <\/em>item 7).<\/p>\n\n\n\n

Since each of these Melachim <\/em>consisted of Eser <\/em>Sefirot<\/em>, which are Rosh, Toch, Sof<\/em>, the Rosh<\/em> fell to Beria<\/em>, their Toch<\/em> fell to Yetzira<\/em>, and their Sof<\/em> fell to Assiya<\/em>. The Rav writes that the Kli<\/em> of Daat<\/em> fell to Daat <\/em>de <\/em>Beria<\/em>, meaning its Behinat <\/em>Rosh<\/em>, which is KHBD <\/em>de <\/em>Daat<\/em>, but its HGT<\/em> fell to Yetzira<\/em>, and its NHYM<\/em> fell to Assiya<\/em>. You will understand the matter of the fall of all seven Melachim<\/em> similarly.<\/p>\n\n\n\n

As it relates to it similarly.<\/strong><\/p>\n\n\n\n

This is because there are Eser <\/em>Sefirot<\/em> in each Olam<\/em> of the three Olamot <\/em>BYA<\/em>, hence the Kli <\/em>de <\/em>Melech <\/em>ha <\/em>Daat<\/em> fell to Daat <\/em>de <\/em>Beria<\/em>, meaning to its corresponding Behina<\/em>.<\/p>\n\n\n\n

The  Ohr <\/em>of the  Daat <\/em>descended too, but remained in  Atzilut <\/em>etc. in order to shine from afar in its  Kli <\/em>that stands in  Beria<\/em>.<\/strong><\/p>\n\n\n\n

Know, that this Ohr<\/em> that the Rav says means the Reshimo<\/em> that remained of the Ohr <\/em>Daat<\/em> after its Histalkut <\/em>from the Kli<\/em>. This is because every Ohr<\/em> leaves a Reshimo<\/em> after its Histalkut<\/em>, and thus shines to the Kli<\/em> so that it will not be cancelled and not die, as the Rav said (Part 4, Chap 2, items 2, 8).<\/p>\n\n\n\n

The Rav tells us that the Reshimo<\/em> of Daat<\/em> did not actually remain in the Kli<\/em>, as it did in the previous Partzufim<\/em>, but remained in Atzilut<\/em>. He writes, \u201cthe breaking was in the Kelim<\/em> and not in the Orot<\/em> etc. and it is in Behinat <\/em>Tagin<\/em> on the Otiot<\/em>.\u201d This is because for some reason, the Ohr<\/em> of the Reshimo<\/em>cannot clothe inside the Kli<\/em> and it shines to the Kli<\/em> from afar, called Tagin<\/em>, as the Rav says above (Part 4, Chap 3, item 11).<\/p>\n\n\n\n

58. However, it did not come down there because of a flaw in it, as it has been explained above that the breaking was in the  Kelim<\/em> and not in the Orot<\/em>, while its descent was there due to a flaw. We should attribute the cancellation to the  Orot<\/em>, as we similarly attributed the cancellation to the Kelim <\/em>de <\/em>Achoraim de <\/em>AVI<\/em> that fell in  Atzilut <\/em>itself.<\/strong><\/p>\n\n\n\n

However, their descent was in order to shine from afar in its  Kli<\/em> that stands in  Beria<\/em>, so that it would not die entirely and would remain hopeless. For this reason it shines in it from afar while it stands in  Atzilut<\/em>, and it is in  Behinat <\/em>Tagin<\/em> on the  Otiot<\/em>.<\/strong><\/p>\n\n\n\n

59. Afterwards  Hesed<\/em> came out, the  Kli<\/em> broke and descended in  Bina <\/em>de <\/em>Beria<\/em>, and the  Ohr<\/em> descended in the place of the  Kli<\/em> of  Yesod <\/em>de <\/em>Atzilut<\/em>. This is because the  Ohr <\/em>Daat<\/em> preceded to take the place of  Malchut<\/em>.<\/strong><\/p>\n\n\n\n

After that  Gevura <\/em>came out and broke, the  Kli<\/em> descended in  Hochma de <\/em>Beria<\/em>, and the  Ohr<\/em> descended in  Kli <\/em>de <\/em>Netzah <\/em>Hod <\/em>de <\/em>Atzilut<\/em>, which are two parts of the  Guf<\/em>.<\/strong><\/p>\n\n\n\n

After that  Tifferet <\/em>came out and broke, the  Kli<\/em> descended in  Keter <\/em>de <\/em>Beria<\/em>, and the  Ohr<\/em> remained in its place, which is in  Tifferet de <\/em>Atzilut<\/em>.<\/strong><\/p>\n\n\n\n

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

59. Hesedcame out, the  Kli <\/em>broke and descended in  Bina de Beria<\/em>, and the  Ohr <\/em>descended in the place of the  Kli <\/em>of  Yesod de Atzilut.<\/em> This is because the  Ohr Daat<\/em> preceded to take the place of  Malchut<\/em>.<\/strong><\/p>\n\n\n\n

It means that when the Orot<\/em> are clothed in the Kelim<\/em>, it is considered that the one that is more Av<\/em>than the other, is greater than the other. This is because it is known that the one whose Masach <\/em>is more Av<\/em> educes a greater Koma<\/em>. Yet, when the Kelim<\/em> are empty of Orot<\/em>, their Aviut<\/em> is considered a demerit, hence it is considered the opposite, that the purer is more important.<\/p>\n\n\n\n

He writes, \u201cand the Kli <\/em>de <\/em>Hesed<\/em> fell to Bina <\/em>de <\/em>Beria<\/em>.\u201d This is because the Kli <\/em>de <\/em>Daat<\/em> extends from a Zivug<\/em> on Masach de <\/em>Behina Dalet<\/em>, connecting the Behina Gimel<\/em> (see Ohr Pnimi <\/em>item 41), and the Kli <\/em>de <\/em>Hesed<\/em> extends from Zivug<\/em> on Behina Gimel <\/em>only.<\/p>\n\n\n\n

You find that the Kli <\/em>de <\/em>Hesed<\/em> is more Zach<\/em> than the Kli <\/em>de <\/em>Daat<\/em>, hence the Kli <\/em>de <\/em>Hesed<\/em> is considered above the Kli <\/em>de <\/em>Daat<\/em>, meaning it is more important than it, as it is more Zach<\/em>. He writes, \u201cand the Ohr<\/em> descended in the place of Yesod<\/em>.\u201d This is because according to the value of the Reshimot<\/em> that clothe them, hence, the Reshimot <\/em>are also appreciated according to the importance of the Kelim<\/em>.<\/p>\n\n\n\n

Gevura <\/em>came out and broke, the  Kli <\/em>descended in  Hochma de Beria<\/em>.<\/strong><\/p>\n\n\n\n

This means that the one that is purer than the other is more important than the other. It is so because after the Histalkut <\/em>of the Ohr<\/em> from the Kelim<\/em>, the Aviut<\/em> is regarded as lowness. Similarly, the Kli <\/em>de <\/em>Tifferet <\/em>too is more important than the Kli <\/em>Gevura<\/em>, hence it fell to Keter <\/em>de <\/em>Beria<\/em>.<\/p>\n\n\n\n

Thus, the four Kelim<\/em>: Daat<\/em>, Hesed<\/em>, Gevura<\/em>, and Tifferet<\/em>, fell to KHBD <\/em>de <\/em>Beria<\/em>, which are GAR<\/em> of Beria<\/em> like the Kelim <\/em>DHGT<\/em> that were the GAR<\/em> of ZON<\/em>. However, they fell in oppositeness of degree.<\/p>\n\n\n\n

This means that Daat<\/em> is below them all, as it is the most Av<\/em>, hence its breaking is the hardest. Kli <\/em>de <\/em>Hesed<\/em> is less than that, as it is only from Behina Gimel de <\/em>Aviut<\/em>, and Kli <\/em>Gevura<\/em>, which is only from Behina Bet de <\/em>Aviut<\/em>, is less than that. The breaking of Kli <\/em>de Tifferet<\/em> is the least of all, since it is only from Behina Aleph de <\/em>Aviut<\/em>.<\/p>\n\n\n\n

All the Reshimot <\/em>of the Kelim<\/em> fell similarly: the Reshimo <\/em>de <\/em>Daat<\/em> in Malchut de <\/em>Atzilut<\/em>, meaning below everyone at the Sium<\/em> of the Atzilut<\/em>. Atop it is the Hesed<\/em>, in Yesod <\/em>de <\/em>Atzilut<\/em>, and atop that is the Gevura<\/em> in Netzah Hod <\/em>de <\/em>Atzilut<\/em>. Above all is the Tifferet<\/em>, which remained in its place, meaning in Tifferet <\/em>de <\/em>Atzilut<\/em>, meaning with respect to the Kelim<\/em>.<\/p>\n\n\n\n

De Netzah Hod de Atzilut<\/em>, which are two parts of the  Guf<\/em>.<\/strong><\/p>\n\n\n\n

Only while they are still in Behinat <\/em>Achoraim<\/em>, lacking He\u2019arat <\/em>Hochma<\/em>. However, when they are in Behinat <\/em>Panim<\/em>, meaning when there is He\u2019arat <\/em>Hochma <\/em>in them, they are considered two separate Sefirot <\/em>from one another.<\/p>\n\n\n\n

You will find the reason for it in the Rav\u2019s words (Part 5 items 42, 43). He says there that Sefirat <\/em>Netzah <\/em>extends from VAK <\/em>de <\/em>Keter<\/em>, at which time Lo <\/em>Matei<\/em> in Hochma<\/em>. Hence, the Netzah <\/em>is considered not having He\u2019arat <\/em>GAR <\/em>de <\/em>Hochma<\/em>, and Sefirat <\/em>Hod<\/em> extends from Behinat <\/em>Matei<\/em> in Hochma<\/em>. For this reason the Hod<\/em> is considered to be shining He\u2019arat <\/em>Hochma <\/em>in it.<\/p>\n\n\n\n

Thus, the whole difference between Netzah <\/em>and Hod<\/em> is in the He\u2019arat <\/em>Hochma<\/em>, which is absent in Netzah<\/em>, and present in Hod<\/em>. This difference is therefore possible when there is He\u2019arat <\/em>Hochma<\/em> in the Partzuf <\/em>in general. Yet, when there is only He\u2019arat <\/em>Achoraim <\/em>de <\/em>Ima<\/em> in the He\u2019arat <\/em>Partzuf<\/em> in general, then there is no longer any difference between Netzah <\/em>and Hod<\/em>, since there is no He\u2019arat <\/em>Hochma<\/em> in Hod<\/em> too, just like in Netzah<\/em>.<\/p>\n\n\n\n

Hence, at that time they are considered one Sefira<\/em>, and for this reason the Sefirot Netzah <\/em>and Hod <\/em>de <\/em>Nekudim<\/em> that have only from Behina Bet de <\/em>YESHSUT<\/em>, and are also clothed in the Achoraim <\/em>that fell form the Upper AVI<\/em>, do not have He\u2019arat <\/em>Hochma<\/em>, and are thus considered one Sefira<\/em>.<\/p>\n\n\n\n

We might say that accordingly, the Sefirot <\/em>Hesed<\/em> and Gevura <\/em>too should have been regarded as one Kli<\/em>. This is because its been clarified that the only difference between Hesed<\/em> and Gevura <\/em>is in the He\u2019arat <\/em>Hochma <\/em>too, existing in Hesed<\/em> and missing in Gevura<\/em>, since the disparity between the Hesed<\/em>and Gevura <\/em>and the Netzah <\/em>and Hod<\/em> is great.<\/p>\n\n\n\n

This is so because the force of the Achoraim <\/em>de <\/em>Bina<\/em> begins primarily from Bina<\/em> downward in all the Partzufim<\/em>, since each Behina<\/em> sucks from its corresponding Behina<\/em> in the Eser <\/em>Sefirot <\/em>de <\/em>Ohr Yashar<\/em>. These Achoraim <\/em>are not incorporated in the two Sefirot <\/em>Keter<\/em> and Hochma <\/em>at all, only in Bina<\/em>. Hence, Hesed<\/em> and Gevura <\/em>too, which are Behinat <\/em>Keter<\/em> and Hochma de <\/em>Hassadim<\/em>, the force of the Achoraim <\/em>does not operate on their own Behina<\/em> with respect to themselves.<\/p>\n\n\n\n

The force of the Achoraim <\/em>operates in its fullest measure only from Tifferet <\/em>downward, which is known to relate to Bina<\/em>. Thus, Hesed<\/em> is always considered containing GAR<\/em> even during the Katnut<\/em> of the Partzuf<\/em>, which is not so with Gevura<\/em>. Also, there is a big difference between Hesed<\/em> and Gevura<\/em>, since Hesed<\/em> still contains GAR<\/em> with respect to itself, whereas Gevura<\/em>, which is not so with the Gevura<\/em>, being in Achoraim <\/em>on the GAR<\/em> from its Shoresh<\/em>.<\/p>\n\n\n\n

60. Now there is no distance among any of the above  Orot<\/em> and their  Kelim<\/em>that is more than three degrees. This is because more than three degrees are a complete distance and it cannot shine in it. However, the rest of the Orot<\/em> descended from their place as well, except  Tifferet<\/em>, which remained in its place and did not descend.<\/strong><\/p>\n\n\n\n

You find, that undoubtedly, though we have clarified that the descent of the other  Orot<\/em> from their place was for the needs of the  Kelim<\/em>, to shine for them, still, being below their place, their force was slightly weakened.<\/strong><\/p>\n\n\n\n

For this reason they do not have the strength to rise upwards, but the  Ohr <\/em>Tifferet <\/em>that stood in its place, its taste did not change, and its power is strong. Hence when it sees that it has no  Kli<\/em>, it can rise to the place it came from because it has no wish to stay bare, disclosed without a Levush<\/em>. It returns to  Bina<\/em>, to the place where it first stood. If it does that, you will find that it will be very distant from its  Kli<\/em>, and it will die completely.<\/strong><\/p>\n\n\n\n

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

60. The  Ohr Tifferet<\/em> that stood in its place, its taste did not change etc.<\/strong><\/p>\n\n\n\n

By that he explains the Hitpashtut Kli <\/em>de <\/em>Keter<\/em> up to the Chazeh<\/em>. Also, he gave below the reason for the Hitpashtut <\/em>of the Kli <\/em>de <\/em>Bina<\/em> up to Gevura <\/em>in order to give room for the reigning of Netzah <\/em>and Hod<\/em>. It is also the reason for the Hitpashtut Kli <\/em>de <\/em>Hesed<\/em> in order to give a place for the reigning of Yesod<\/em>. Thus, all these reasons are completely unnecessary according to the Rav\u2019s words in several places (Tree of Life, Gate 9, Chap 84, and in Mavo She\u2019arim, Gate 2, Part 2, Chap 6).<\/p>\n\n\n\n

He writes there, \u201cWhen Tifferet <\/em>died and the Ohr<\/em> began to die and depart from the first third through the Chazeh<\/em>, the general Hey <\/em>Hassadim <\/em>and Gevurot<\/em> descended from the two Yesodot<\/em> of the two Malchuyot<\/em> of the Upper AVI<\/em>. Their Achoraim <\/em>completed their fall and the Achoraim <\/em>of Upper AVI<\/em> were found sitting here below in this manner, since the Achoraim <\/em>of Abba<\/em> sit on the right line, in the place that was Hesed <\/em>de <\/em>ZA<\/em>, which is the second Melech<\/em>.<\/p>\n\n\n\n

The Achoraim <\/em>of Ima<\/em> in the place where the third Melech<\/em>, which is Gevura <\/em>de <\/em>ZA<\/em> was. It is known that AVI<\/em> were as Kavim<\/em> because they were the Achoraim <\/em>that fell thus far. This is the Behinat<\/em> new Kli<\/em>that AVI<\/em> made, which expanded thus far, and then Hesed<\/em> and Gevura <\/em>rose there.<\/p>\n\n\n\n

That Hitpashtut <\/em>is these Behinat <\/em>Achoraim<\/em> itself, which fell down through there etc. and Orot <\/em>Hesed<\/em>and Gevura <\/em>clothed these two Achoraim <\/em>as well as Orot <\/em>Netzah <\/em>and Hod<\/em>. However, it is all above in the place of Hesed<\/em> and Gevura<\/em>, and understand that thoroughly.\u201d Similarly, Kli <\/em>de <\/em>Keter<\/em> was made of Behinat <\/em>Achoraim <\/em>de <\/em>NHY<\/em> of the Keter<\/em> that were blemished and fell below.<\/p>\n\n\n\n

Accordingly, the matter of the Hitpashtut Kelim <\/em>de <\/em>KHB<\/em> to HGT<\/em> is one with the fall of the Achoraim <\/em>de <\/em>AVI<\/em> and NHY <\/em>de <\/em>Keter<\/em>, as the Rav says there. Hence there is no longer a question why three Kavim<\/em> of KHB<\/em> expanded and there is no matter and place for these reasons.<\/p>\n\n\n\n

Moreover, these reasons contradict the Rav\u2019s words above. This is because according to the reasons that he wrote here about the Hitpashtut <\/em>of the Kavim<\/em>, to be in order to give room for the Melachim <\/em>of NHYM<\/em>, you find that Kav <\/em>Bina<\/em> expanded first to Kav <\/em>Hochma <\/em>because Netzah <\/em>and Hod<\/em> reigned before the Yesod<\/em>.<\/p>\n\n\n\n

Hence, he says here that first Kav <\/em>Bina<\/em> expanded and then Hochma<\/em>, but in fact they are Behinat <\/em>Achoraim <\/em>that fell from AVI<\/em> and Keter<\/em>. Thus, the Kav <\/em>Hochma <\/em>expanded prior to the Kav <\/em>Bina<\/em>, since the Achoraim <\/em>de <\/em>Hochma <\/em>fell in the death of Kli <\/em>de <\/em>Hesed<\/em> and Achoraim <\/em>de <\/em>Ima<\/em> fell in the death of Kli <\/em>de <\/em>Gevura<\/em>.<\/p>\n\n\n\n

It follows that first the Kav <\/em>Hochma <\/em>expanded to Hesed<\/em>, and then the Kav <\/em>Bina<\/em> to Gevura<\/em>. This is the opposite of what he wrote here, and perhaps both rumors are from the Rav. It is truer to say that these reasons are from Rav Chaim Vital himself and are not at all the Rav\u2019s words.<\/p>\n\n\n\n

Besides the above, what also stems from the above reasons is that the Kelim <\/em>de <\/em>Melachim <\/em>of Netzah <\/em>and Hod<\/em> fell between the Kelim<\/em> of HGT<\/em> as he will say below. This is hard to hear since NHY<\/em> compared to HGT<\/em> is like VAK<\/em> compared to GAR<\/em>, and how would Kli <\/em>de <\/em>VAK<\/em> fall dwell in the middle of the Kelim <\/em>de <\/em>GAR<\/em>, between Hesed<\/em> and Gevura<\/em>?<\/p>\n\n\n\n

It has been thoroughly clarified in the Rav\u2019s words in Mavo She\u2019arim, that at the very death of the upper third of Tifferet <\/em>and the completion of the fall of all the Achoraim <\/em>de <\/em>AVI<\/em>, they became three new Kelim<\/em>, Hesed<\/em>, Gevura<\/em>, and Tifferet <\/em>together. The four Orot<\/em> from the four Melachim Daat<\/em>, Hesed<\/em>, Gevura<\/em>, and Tifferet <\/em>rose there together, and Reshimot de <\/em>Daat<\/em> and Tifferet <\/em>clothed in the new Kli <\/em>de <\/em>Tifferet<\/em>. Also, the Reshimo <\/em>de <\/em>Hesed<\/em> in the new Kli <\/em>de <\/em>Hesed<\/em>, and also the Reshimo <\/em>de <\/em>Gevura <\/em>in Kli <\/em>de <\/em>Gevura<\/em>.<\/p>\n\n\n\n

61. For this reason the  Maatzil Elyon<\/em> wanted and extended and magnified the  Kli <\/em>Keter<\/em>, which did not break and extended through the middle line. This is because the  GAR<\/em> were formed as three lines to begin with, and extended through the middle line up to the place of  Tifferet<\/em>, only through its middle, which is up to the  Tabur<\/em>.<\/strong><\/p>\n\n\n\n

At that time the  Ohr <\/em>Tifferet <\/em>rose and vanished inside that  Kli<\/em> of  Keter<\/em> that expanded up to its place. You find that only half the bottom  Ohr <\/em>Tifferet <\/em>rose, since the upper half stands in its place that has already expanded in it through the  Kli <\/em>Keter<\/em>.<\/strong><\/p>\n\n\n\n

Then the  Ohr <\/em>Daat<\/em> that descended below in  Malchut de <\/em>Atzilut<\/em>, seeing that it was already a new  Kli<\/em> in its place, here its place is also in the middle line between the  Keter<\/em> and the  Tifferet<\/em>, and then it too rose and ascended to its place.<\/strong><\/p>\n\n\n\n

At that time, since the  Ohr<\/em> had drawn far from its  Kli<\/em>, it descended down in  Malchut de <\/em>Beria<\/em>, though the  Kli<\/em> of  Tifferet <\/em>remained in its place, which is in  Keter <\/em>de <\/em>Beria<\/em>, since only half its  Ohr<\/em> rose, not all of it, and its Upper half remained in its place.<\/strong><\/p>\n\n\n\n

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

61. Only half the bottom  Ohr Tifferet<\/em> rose, since the upper half stands in its place.<\/strong><\/p>\n\n\n\n

It means that after the Masach de <\/em>Chazeh <\/em>was purified and rose to its Shoresh <\/em>to AVI<\/em>, the Rosh <\/em>de <\/em>YESHSUT <\/em>came out on it through its Hitkalelut <\/em>in the Zivug <\/em>de <\/em>Rosh<\/em> from there. Their Guf<\/em> expanded from above downward in the two thirds of Tifferet <\/em>from the Chazeh <\/em>downward from their Histaklut <\/em>Eynaim<\/em>. Also, after the Kli <\/em>de <\/em>Tifferet <\/em>broke and descended to Keter <\/em>de <\/em>Beria<\/em>, this Ohr<\/em> that was in the two bottom thirds of Tifferet <\/em>rose and ascended to the new Kli <\/em>de <\/em>Tifferet<\/em> that was made of the Achoraim <\/em>de <\/em>Keter<\/em>.<\/p>\n\n\n\n

The upper half stands in its place.<\/h5>\n\n\n\n

It means that it did not descend from its degree because of the breaking of its Kli<\/em>, and this is because of what the Rav wrote above (item 44), that Achoraim <\/em>de <\/em>Abba<\/em> and Achoraim <\/em>de <\/em>Ima<\/em> descended before there was a blemish and deficit in the Yesodot <\/em>de <\/em>AVI<\/em>.<\/p>\n\n\n\n

This is because after the Achoraim <\/em>de <\/em>AVI<\/em> have already descended and returned Achor <\/em>be <\/em>Achor<\/em>, the fourth Melech<\/em> began to reign, being the Upper third of Tifferet<\/em>. He wrote the reason there, which is because the Yesod<\/em> is all Panim<\/em> and has no Achoraim<\/em> that descended from it.<\/p>\n\n\n\n

It explains there in Ohr Pnimi <\/em>that this entire Ohr<\/em> that descended through the Zivug <\/em>Yesodot <\/em>de <\/em>AVI<\/em> is Behinat <\/em>Achor <\/em>be <\/em>Achor<\/em>. This is because they mated after they\u2019d returned Achor <\/em>be <\/em>Achor<\/em>, and He\u2019arat <\/em>Achor <\/em>be <\/em>Achor<\/em> is considered Behinat <\/em>Panim <\/em>de <\/em>Abba <\/em>ve <\/em>Ima<\/em>, meaning from what they have from the beginning of their creation, which are not at all harmed by the matter of the breaking of the vessels.<\/p>\n\n\n\n

Thus, the Ohr<\/em> of the Upper third of Tifferet <\/em>up to the Chazeh <\/em>that extends from the Zivug <\/em>Yesodot <\/em>de <\/em>AVI<\/em> has no flaw because of the breaking of the vessels, since it extends from Zivug <\/em>de <\/em>Achor <\/em>be <\/em>Achor<\/em>. He writes here, \u201cbut the Ohr<\/em> of the upper half of Tifferet <\/em>that stood in its place, its taste did not change, and its power is strong.\u201d<\/p>\n\n\n\n

We might therefore ask, why did the Kli<\/em> of the Upper third of Tifferet <\/em>break, since it only had Behinat <\/em>Achor <\/em>be <\/em>Achor<\/em>, which is all Behinat <\/em>Panim<\/em>? The Rav has already written that the Behinat <\/em>Panim<\/em>remains only in AVI<\/em>, yet in the Kelim <\/em>de <\/em>ZAT<\/em>, the Behinat <\/em>Panim<\/em> broke in them too.<\/p>\n\n\n\n

However, indeed his breaking was not great, but he rather descended from Behinat <\/em>Rosh <\/em>de <\/em>Tifferet <\/em>to Behinat <\/em>VAK <\/em>de <\/em>Tifferet<\/em>, meaning to Behinat<\/em> from the Chazeh <\/em>downward. What the Rav wrote above, that it fell to Keter <\/em>de <\/em>Beria<\/em>, it is after the Guf <\/em>de <\/em>Histaklut <\/em>Eynaim <\/em>de <\/em>YESHSUT<\/em> expanded in it, and it broke and the Ohr<\/em> ascended to the Upper half of the new Kli <\/em>de <\/em>Tifferet<\/em>.<\/p>\n\n\n\n

At that time it fell to Keter <\/em>de <\/em>Beria<\/em>, meaning to the corresponding Behina<\/em>, since the Guf <\/em>de <\/em>YESHSUT <\/em>that it expanded in is Behinat <\/em>Keter <\/em>de <\/em>YESHSUT <\/em>as well. From this you can see that its breaking is not great since all the Kelim<\/em> of the Melachim <\/em>descended to ZAT <\/em>de <\/em>Beria<\/em> and only the Tifferet <\/em>fell to the Keter <\/em>de <\/em>Beria<\/em>, which is close to Atzilut<\/em>.<\/p>\n\n\n\n

Ohr Daat<\/em> that descended etc. it too rose and ascended to its place.<\/strong><\/p>\n\n\n\n

It has already been explained above (Ohr Pnimi <\/em>item 61, sub header \u201cOnly half the bottom<\/strong>\u201d), that right after the Hitpashtut <\/em>of the three Kavim <\/em>de <\/em>KHB<\/em> to the Behinot<\/em> new Kelim <\/em>D<\/em>HGT<\/em>, all the Orot<\/em> of the four Melachim <\/em>Daat<\/em> and HGT<\/em> rose to their place together, each in his own Kav<\/em>.<\/p>\n\n\n\n

The reason for their ascent back to the Kelim<\/em> of the new HGT<\/em> that emerged in their place is because of the new Zivug<\/em> which is the Rosh <\/em>de <\/em>YESHSUT<\/em> that came out there in their place, which is Behinat <\/em>Hitpashtut <\/em>Bet<\/em> that returns and fills the Kelim<\/em> and the Reshimot <\/em>that remained after the Histalkut <\/em>of the Partzuf Elyon<\/em>, as it was in the previous Partzufim de <\/em>AK<\/em>.<\/p>\n\n\n\n

This is because the Reshimot <\/em>and the empty Kelim<\/em> of the Partzuf Elyon<\/em> always travel to its Partzuf <\/em>Tachton<\/em>. So it is here with YESHSUT<\/em>, which fills the Kelim<\/em> and the Reshimot de <\/em>Guf<\/em> of the Upper AVI<\/em>. However, the Kelim<\/em> have already broken and fell, and it fills only the Reshimot <\/em>alone, which are the Orot <\/em>DHGT<\/em> that previously fell to NHYM <\/em>de <\/em>Atzilut<\/em>. Hence, now they returned to their place and are filled with Ohr <\/em>de <\/em>YESHSUT<\/em>.<\/p>\n\n\n\n

Now you can also understand the reason for the double decline that happened to the Kelim<\/em> of the Melachim<\/em>, those Daat<\/em> and HGT<\/em>. It is that the primary sustenance of these Kelim<\/em> that fell to KHBD <\/em>de <\/em>Beria<\/em>, is their Reshimot<\/em>. Since these Reshimot <\/em>were from Behinat <\/em>GAR <\/em>de <\/em>ZAT<\/em>, which are the Orot <\/em>Gufim<\/em> of the Upper AVI<\/em>, hence they also fell to their corresponding Behina<\/em>, to GAR <\/em>de <\/em>Beria<\/em>, meaning in KHBD <\/em>de <\/em>Beria<\/em>.<\/p>\n\n\n\n

On the one hand, now after their Reshimot <\/em>rose to the place of the new Kelim<\/em> and were renewed in the He\u2019arat <\/em>Rosh <\/em>de <\/em>YESHSUT<\/em>, they gained much, since they have obtained a new Ohr<\/em> under the first Ohr<\/em> of the Upper AVI<\/em> that departed from them. On the other hand, they lost much due to their becoming receivers of the Ohr <\/em>de <\/em>YESHSUT<\/em>, in that they have descended from Behinat <\/em>GAR<\/em> to Behinat <\/em>ZAT<\/em>.<\/p>\n\n\n\n

Thus, YESHSUT <\/em>with respect to AVI<\/em> are only Behinot <\/em>ZAT<\/em>. Because of that their Kelim<\/em> that are in Beria<\/em> descended from the Behinat <\/em>GAR<\/em> of Beria<\/em> to Behinat <\/em>ZAT<\/em> of Beria<\/em> too, and hence fell an even greater fall from the place of KHBD <\/em>de <\/em>Beria<\/em> to the place of NHYM <\/em>de <\/em>Beria<\/em>.<\/p>\n\n\n\n

We might say that according to that, they should have fallen to HGT <\/em>de <\/em>Beria<\/em>, and not to NHYM<\/em>. This is because it has already been explained that the Aviut<\/em> is considered lowness in the empty Kelim<\/em>, and the more Zach<\/em> in them is more important. Hence, when HGT <\/em>NHYM<\/em> fall to ZAT<\/em>, they are inverted. The HGT<\/em> fall to NHYM<\/em>, and the purer NHYM<\/em> fall to HGT <\/em>de <\/em>Beria<\/em>, and this is simple.<\/p>\n\n\n\n

You should know that this Ohr <\/em>Daat<\/em> that rose to its place is only the Reshimot de <\/em>Hassadim <\/em>of the Daat<\/em>, but the Reshimo <\/em>de <\/em>Gevurot<\/em> still remained there in Malchut<\/em>, and rose only after the breaking of the vessels of the Melachim de <\/em>NHYM<\/em>.<\/p>\n\n\n\n

62. You might say, that we have said above that there must be a distance of only three  Sefirot <\/em>between the  Kelim<\/em> and its  Ohr<\/em>. Thus, how did the  Kli<\/em>of  Daat<\/em> descend to  Malchut de <\/em>Beria<\/em>? The answer is that certainly, where it is possible, it is possible.<\/strong><\/p>\n\n\n\n

In the beginning, one enjoyed and the other was not in deficit. This is because in the beginning the  Kli<\/em> enjoyed its  Ohr<\/em> while  Daat<\/em> was below, and the  Ohr<\/em> was also not in deficit. Even if it rises to its place in the  Daat<\/em>of  Atzilut<\/em>, it hasn\u2019t any  Kli<\/em> there, hence it wished to shine in its  Kli<\/em>, and since it descended, it did not rise again.<\/strong><\/p>\n\n\n\n

Yet, when it saw that there is a  Behinat <\/em>Kli<\/em> in its place, it is close to its own pleasure and benefit more than to benefit to its  Kli<\/em>. This is because now when it rises upward in its place, it has a  Kli <\/em>where it can receive the Ohr<\/em> for itself from above, from the  Maatzil <\/em>and from the  Keter<\/em> in great proximity,and this is why it rose.<\/strong><\/p>\n\n\n\n

This reason will suffice to the discernment of the benefit of the  Ohr<\/em> for itself. However, it is also not such a great loss to the discernment of the demerit of its  Kli<\/em> when it descends below in  Malchut de <\/em>Beria<\/em>.<\/strong><\/p>\n\n\n\n

This is because when we say that there must not be a distance between the  Ohr<\/em> and its  Kli<\/em>, but only of three  Sefirot<\/em>, it is the measure of three Sefirot de <\/em>Atzilut<\/em>, whose measure is great. Yet, in  Beria<\/em>, the measure of the entire  Yod <\/em>Sefirot de <\/em>Beria<\/em> is not even as one  Sefira<\/em> of  Atzilut<\/em>. Thus, it is as if she stands at the  Rosh<\/em> of  Beria<\/em> because all the  Yod <\/em>Sefirot de <\/em>Beria<\/em>are considered one  Sefira<\/em>.<\/strong><\/p>\n\n\n\n

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

62. From the  Maatzil <\/em>and from the  Keter <\/em>in great proximity.<\/strong><\/p>\n\n\n\n

It is because there it receives from the new Rosh <\/em>de <\/em>YESHSUT<\/em>, which is Keter<\/em>, because every Rosh<\/em> is Behinat <\/em>Keter<\/em>. Also, afterwards when his Reshimot <\/em>de <\/em>Gevurot<\/em> ascend in him, a new Zivug<\/em> is made on himself and he receives Ohr<\/em> from the Maatzil<\/em>. He writes, \u201cwhere it can receive the Ohr<\/em> from the Maatzil <\/em>and from the Keter<\/em> in great proximity,\u201d and this is why he ascended.<\/p>\n\n\n\n

63. You might say, but there is a difference of seven  Sefirot de <\/em>Atzilut<\/em>between the  Kli <\/em>de <\/em>Daat<\/em> and her  Ohr<\/em>, as he stands up in  Daat <\/em>de <\/em>Atzilut<\/em>? We must understand that even in the  Sefirot de <\/em>Atzilut <\/em>themselves there is not so much of a loss, except when there is a measure of three  Sefirot <\/em>between the  Ohr<\/em> and the  Kli<\/em> without any  Ohr<\/em> at all, not it, and not any other.<\/strong><\/p>\n\n\n\n

Yet, here, though her  Ohr<\/em> itself rose up, there are still other  Orot<\/em> standing at the end of  Atzilut<\/em>, close to  Beria<\/em>, and she can receive the  He\u2019arah<\/em> from them. She can also receive  He\u2019arah<\/em> from her own  Ohr<\/em> through these  Orot<\/em>that are close to her.<\/strong><\/p>\n\n\n\n

Remember this rule in all the other  Sefirot<\/em> since there are never more than three empty  Sefirot de <\/em>Atzilut<\/em> between the  Kli<\/em> and the  Ohr<\/em>, and we will never have to return and say this matter in each of them.<\/strong><\/p>\n\n\n\n

64. When  Ohr <\/em>Daat<\/em> rose to its place above, it magnified the  Kli<\/em> of  Keter<\/em>and extended through opposite the place of  Sium<\/em> of the entire  Tifferet<\/em>. At that time the bottom half of the  Ohr <\/em>Tifferet <\/em>that rose up now returned in its real place as in the beginning.<\/strong><\/p>\n\n\n\n

The reason for the magnification of  Kli <\/em>Keter<\/em> was because of the  Ohr <\/em>Daat<\/em>that clothed it and magnified it. It is also because the  Daat<\/em> contains the entire  VAK<\/em> and it is  Neshama <\/em>to them. Hence, because it rose, it gave force in its  Kli<\/em> and magnified it in order to benefit the  Ohr <\/em>Tifferet<\/em> that descended and would be in its proper place.<\/strong><\/p>\n\n\n\n

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

64. It magnified the  Kli <\/em>of  Keter <\/em>and extended through opposite the place of  Sium <\/em>of the entire  Tifferet<\/em>.<\/strong><\/p>\n\n\n\n

It means that afterwards, when it rose to it with the Reshimot de <\/em>Gevurot<\/em> of the Daat<\/em>, as the Rav says below, a Zivug<\/em> was made anew on the Hassadim <\/em>and Gevurot<\/em> of the Daat<\/em>, and then the Kelim<\/em> from the Chazeh <\/em>downward grew.<\/p>\n\n\n\n

65. After that  Netzah Hod<\/em> reigned. They had to come and reign in their place, in their proper  Kli<\/em>, but they did not find their place vacant since the Ohr <\/em>Gevura<\/em> descended there. For this reason  Bina<\/em> had to expand through her  Kav<\/em>, which is the left side, to the place that is fitting to later be the real place of  Gevura<\/em>, after the  Tikun<\/em>, since now they were all one atop the other.<\/strong><\/p>\n\n\n\n

Then, when  Ohr <\/em>Gevura <\/em>saw that it was already  Behinat <\/em>Kli<\/em> in her place, she rose in her place and when her  Kli<\/em> departed from it, he too departed and descended down to  Yesod <\/em>de <\/em>Beria<\/em>. At that time  Netzah Hod<\/em> came down in their real place and reigned there in their  Kli<\/em>, and broke.<\/strong><\/p>\n\n\n\n

Then their  Ohr<\/em> rises up to  Gevura<\/em>, because  Hod<\/em> rose there, since it too is a left line, and then  Netzah <\/em>rose with him there. This is because  Netzah Hod<\/em>are two parts of the body, and their  Kli<\/em> descended in  Netzah Hod <\/em>de <\/em>Beria<\/em>.<\/strong><\/p>\n\n\n\n

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

65.  Netzah Hod<\/em> reigned. They had to come and reign etc. descended in  Netzah Hod de Beria<\/em>.<\/strong><\/p>\n\n\n\n

It has already been explained above (Ohr Pnimi <\/em>item 60) that according to the reasoning here about the matter of the Hitpashtut <\/em>of Gimel <\/em>Kavim <\/em>de <\/em>KHB<\/em> to HGT<\/em>, that it is because the Melachim <\/em>of NHYM<\/em>could not come out of their place. This is because they were not vacant, since the Orot <\/em>de <\/em>DHGT<\/em> were there.<\/p>\n\n\n\n

Thus you find that Kav <\/em>ha <\/em>Bina<\/em> expanded at the time of the emergence of the Melachim <\/em>de <\/em>NH<\/em>. Since the Ohr <\/em>Gevura <\/em>rose and drew far from the Kli<\/em>, the Kli<\/em> of Gevura <\/em>fell to Yesod <\/em>de <\/em>Beria<\/em>. After that Netzah <\/em>and Hod<\/em> reigned and when they broke, NH<\/em> descended to NH <\/em>de <\/em>Beria<\/em>.<\/p>\n\n\n\n

At the time of the emergence of Melech <\/em>ha <\/em>Yesod<\/em>, which did not find its place vacant, the Kav<\/em> of Hochma <\/em>had to expand. The Ohr <\/em>Hesed<\/em> rose there from the place of Sefirat <\/em>Yesod<\/em> to the Kli <\/em>de <\/em>Hesed<\/em>that was made of the Hitpashtut <\/em>of Hochma<\/em>.<\/p>\n\n\n\n

Also, the Kli <\/em>de <\/em>Hesed<\/em> fell to the place of Tifferet de <\/em>Beria<\/em> through the drifting of the Ohr <\/em>Hesed<\/em> from the Kli<\/em>, and now you find that the Kli <\/em>de <\/em>Daat<\/em> is in Malchut <\/em>of the Beria<\/em>, and the Kli <\/em>Gevura <\/em>atop it. The Kli <\/em>de <\/em>Netzah <\/em>and Hod<\/em> atop it, and atop that, the Kli <\/em>de <\/em>Hesed<\/em>.<\/p>\n\n\n\n

Yet, it is very puzzling, that the Kli <\/em>de <\/em>NH<\/em>, which is from the last Melachim<\/em> whose breaking is not so great, would fall further below the Kli <\/em>de <\/em>Hesed<\/em>, which is from the first Melachim<\/em>, whose breaking is great indeed, which were disclosed without any Hitlabshut <\/em>from the Achoraim <\/em>de <\/em>Ima<\/em>, as the Rav says above.<\/p>\n\n\n\n

We have already elaborated our speech about that above (Ohr Pnimi <\/em>item 60) and from the Rav\u2019s words it has been explained there that in most places, the Hitpashtut <\/em>of the Gimel <\/em>Kavim <\/em>KHB<\/em>, is the matter of the fall of the Achoraim <\/em>de <\/em>AVI<\/em> itself. Also, this whole Hitpashtut <\/em>ended along with the end of the fall of the Achoraim <\/em>de <\/em>AVI<\/em>, meaning in the Upper third of Tifferet<\/em>.<\/p>\n\n\n\n

After YESHSUT<\/em> came out and clothed the Achoraim <\/em>de <\/em>AVI<\/em>, there immediately rose all the Orot <\/em>de <\/em>HGT<\/em> to the new Kelim <\/em>de <\/em>Hitpashtut KHB<\/em>. At that time all three Kelim <\/em>Daat<\/em>, Hesed<\/em>, Gevura<\/em>, came down together to the place of NHYM <\/em>de <\/em>Beria<\/em>, Daat<\/em> in Malchut<\/em>, Hesed<\/em> in Yesod<\/em>, and Gevura <\/em>in NH<\/em>. In other words, the more Av<\/em> it is, the lower it is.<\/p>\n\n\n\n

All this was before the exit of the last Melachim <\/em>to Kelim <\/em>de <\/em>NHYM <\/em>de <\/em>Atzilut<\/em>. Thus, when the Melachim <\/em>of NHYM<\/em> came to reign, their place was already vacant, hence they too fell to Beria<\/em>, according to the order that the more Av<\/em> one is, the lower it falls. For this reason NH<\/em> fell in Tifferet de <\/em>Beria<\/em>, Kli <\/em>de <\/em>Yesod<\/em> in Gevura <\/em>de <\/em>Beria<\/em> and Kli <\/em>Malchut <\/em>in Hesed <\/em>de <\/em>Beria<\/em>.<\/p>\n\n\n\n

Now you find the seven Melachim <\/em>in ZAT<\/em> of Beria<\/em> according to the right order that the more Zach<\/em> is above since its breaking is not so great, and the more Av<\/em> is below because its breaking is greater. Thus, the Kli <\/em>Malchut <\/em>is in Hesed <\/em>de <\/em>Beria<\/em>, the Kli <\/em>Yesod<\/em> is in Gevura <\/em>de <\/em>Beria<\/em>, Kli <\/em>NH<\/em> is in Tifferet de <\/em>Beria<\/em>, and Kli <\/em>Gevura <\/em>in Netzah <\/em>and Hod <\/em>de <\/em>Beria<\/em>. Also, the Kli <\/em>Daat<\/em> is in Malchut de <\/em>Beria<\/em>.<\/p>\n\n\n\n

The exception is the Kli <\/em>de <\/em>Tifferet<\/em>, which did not descend to ZAT <\/em>de <\/em>Beria<\/em>, but only to Keter <\/em>de <\/em>Beria<\/em>for the reason explained above (Ohr Pnimi <\/em>item 61, sub header \u201cThe upper half<\/strong>\u201d).<\/p>\n\n\n\n

66. Afterwards came out the  Ohr <\/em>Yesod<\/em>. Yet,  Ohr <\/em>Hesed<\/em> was in its place, and so  Kli <\/em>Hochma <\/em>had to expand through the right line up to the fitting place to be the real  Hesed<\/em> after the  Tikun<\/em>.<\/strong><\/p>\n\n\n\n

Then  Ohr <\/em>Hesed<\/em> rose there and was integrated in the general  Hochma<\/em>, and the  Kli<\/em> of  Hesed<\/em> descended down to  Tifferet de <\/em>Beria<\/em>. At that time the Yesod<\/em> came out and entered in its  Kli<\/em>, and reigned in its place and broke.<\/strong><\/p>\n\n\n\n

The  Ohr<\/em> rose through the middle line and rose up to the place of  Daat <\/em>Elyon<\/em> and its  Kli<\/em> descended in  Gevura<\/em> of the  Beria<\/em>. Afterwards we will explain why the  Ohr <\/em>Yesod<\/em> rose above  Tifferet<\/em>, up to  Daat<\/em>.<\/strong><\/p>\n\n\n\n

67. Afterwards the  Ohr <\/em>Malchut <\/em>came out to reign in her  Kli<\/em>. She reigned there and broke, and then her  Ohr<\/em> rose in  Daat<\/em> through the middle line too, and her  Kli<\/em> descended in  Hesed<\/em> of  Beria<\/em>. Now  Kli <\/em>Tifferet<\/em> is in the place of  Keter <\/em>de <\/em>Beria<\/em>, and  Kli <\/em>Malchut <\/em>is in the place of  Hesed <\/em>de <\/em>Beria<\/em>.<\/strong><\/p>\n\n\n\n

It follows that the place between  Kli<\/em> to  Kli <\/em>de <\/em>Beria<\/em> is only three degrees, which are  HBD<\/em>. In  Atzilut<\/em>, however, there is no vacant place, but only two degrees, which are the place of  Yesod<\/em> and  Malchut<\/em>.<\/strong><\/p>\n\n\n\n

68. Now we should provide the reason that both  Ohr <\/em>Yesod<\/em> and  Malchut<\/em>rose up to  Daat<\/em>, above  Tifferet<\/em>. The reason is etc. that since the conduct of Yesod<\/em> is to rise to the  Daat<\/em>, hence now  Ohr <\/em>Yesod<\/em> rose to the  Daat<\/em>, above Tifferet<\/em>. All the more so in order to connect all the  VAK<\/em> together and bring them  He\u2019arah<\/em> from there.<\/strong><\/p>\n\n\n\n

69. Now we shall explain the reasoning of  Malchut<\/em>, why she too rose up to Daat<\/em> above  Tifferet<\/em>. The thing is that  Malchut <\/em>is called \u201ca crown to her husband.\u201d She ascends above  Tifferet<\/em>, and especially now that she had a Reshimo<\/em> from the  Daat<\/em>.<\/strong><\/p>\n\n\n\n

This is because when  Ohr <\/em>Daat<\/em> descended to the place of  Malchut de <\/em>Atzilut<\/em>, when its  Kli<\/em> broke, it left its  Reshimo<\/em> there. When  Malchut <\/em>reigned in her place, she took this  Reshimo<\/em> and rose up to the place of  Daat<\/em> itself.<\/strong><\/p>\n\n\n\n

There is yet another reason: she connects all the  VAK<\/em> from below upward by her ascent there, thus this connection is corrected more. Since both Netzah <\/em>and  Hod<\/em> were on the left line in the place of  Gevura<\/em>, and now the Netzah <\/em>has separated from the  Hod<\/em>, it went and rose with the  Hesed<\/em> in the right line in it.<\/strong><\/p>\n\n\n\n

70. Now we shall explain this matter in greater detail: This  Reshimo<\/em> that Daat<\/em> left in  Malchut\u2019s<\/em> place is certainly the  Behinat <\/em>Malchut <\/em>in  Daat<\/em>, on the part of  Gevurot<\/em>, and understand that well.<\/strong><\/p>\n\n\n\n

Malchut <\/em>rose up to  Daat<\/em> and the above  Reshimo<\/em> rose along with her, which is the  Behinat <\/em>Gevura<\/em>. This  Reshimo<\/em>, which is the  Malchut <\/em>of Gevurot<\/em> in  Daat<\/em> connected the  Atara <\/em>de <\/em>Gevura <\/em>de <\/em>Nukva<\/em> with the Hassadim <\/em>in  Daat<\/em>,  Atara <\/em>de <\/em>Dechura<\/em>.<\/strong><\/p>\n\n\n\n

At that time the  Daat<\/em> expanded through this connection and illuminated in VAK<\/em>. The  Reshimo<\/em>, which is in  Gevura<\/em>, illuminated in the left line, and left the  Hod<\/em> there in its place. Also, that  Daat<\/em> itself,  Atara <\/em>de <\/em>Hesed<\/em>, illuminated in the right line and extended the  Netzah <\/em>there, and thus the Atzilut <\/em>was corrected.<\/strong><\/p>\n\n\n\n

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

70.  Malchut <\/em>rose up to  Daat <\/em>and the above  Reshimo <\/em>rose along with her.<\/strong><\/p>\n\n\n\n

The matter of the ascent of Malchut <\/em>and the Reshimo<\/em> in Zivug <\/em>Hey <\/em>Hassadim <\/em>and Hey <\/em>Gevurot <\/em>in the Daat<\/em> requires elaborate explanation, and will be interpreted in its place. Here I will present it briefly.<\/p>\n\n\n\n

You know that the whole matter of these four Melachim <\/em>that expanded from both AVI<\/em> and from YESHSUT <\/em>are a matter of the Hizdakchut <\/em>of the Masach <\/em>and the Histalkut <\/em>of the Orot<\/em> as has been explained in the previous Partzufim <\/em>de <\/em>AK<\/em>.<\/p>\n\n\n\n

When the Masach de <\/em>AVI<\/em> purified until it equalized with the Shoresh<\/em>, which is the Peh <\/em>de <\/em>AVI<\/em>, the Masach <\/em>and the Reshimot <\/em>in it returned in the form of Hitkalelut <\/em>of the Zivug <\/em>de <\/em>AVI<\/em>. Also, the Masach <\/em>retuned and thickened in Aviut <\/em>de <\/em>Behina <\/em>Bet<\/em>, since the last Behina<\/em> was lost, and the Komat <\/em>YESHSUT <\/em>came out on it.uf<\/p>\n\n\n\n

Thus, Masach de <\/em>YESHSUT <\/em>too was purified from degree to degree until it reached Komat <\/em>Malchut<\/em>, and then the seventh Melech<\/em> emerged, which is Malchut<\/em>. After this Melech<\/em> broke, the Masach <\/em>is found to have purified from the Aviut <\/em>Malchut <\/em>too, and then it is equalized with its Behinat <\/em>Shoresh<\/em>, which is the Peh <\/em>de <\/em>YESHSUT<\/em>.<\/p>\n\n\n\n

At that time it made a new Zivug<\/em> there in Aviut <\/em>de <\/em>Behina <\/em>Aleph<\/em>, since the last Behina<\/em> is lost, and for that reason the Komat <\/em>Daat<\/em>, being Komat <\/em>ZA<\/em>, came out on it. Not a whole Partzuf Rosh<\/em> and Guf<\/em>expanded from this Zivug<\/em>, since it emerged only in Hey <\/em>Hassadim <\/em>and Hey <\/em>Gevurot<\/em>, two Itrin<\/em>(Aramaic: Ketarim<\/em>).<\/p>\n\n\n\n

For this reason it came out only in Behinat<\/em> from below upward, in Behinat <\/em>Achor <\/em>be <\/em>Achor<\/em>, and hence tied the VAK<\/em> together, meaning the Behinat <\/em>Gufim<\/em> that came out in YESHSUT<\/em>, which are from the Chazeh <\/em>down since there is its Behinat <\/em>Hitpashtut <\/em>from the Peh<\/em> of YESHSUT <\/em>downward.<\/p>\n\n\n\n

He writes, \u201cthe Daat<\/em> expanded through this connection and illuminated in VAK<\/em>,\u201d meaning it expanded from the Chazeh <\/em>down which is the place of the Peh <\/em>de <\/em>YESHSUT<\/em>, meaning in the place of NHY<\/em>, as there is its place, meaning below the Rosh <\/em>de <\/em>YESHSUT<\/em>. Since it came out in the form of Achor <\/em>be <\/em>Achor<\/em>, hence, there was a Tikun <\/em>Kavim<\/em> in it.<\/p>\n\n\n\n

He writes, \u201cThe Reshimo<\/em>, which is in Gevura<\/em>, illuminated in the left line, and left the Hod<\/em> there in its place etc. and extended the Netzah <\/em>there.\u201d This is because the Rosh <\/em>de <\/em>Tachton <\/em>clothes and fills the Kelim<\/em> and the Reshimot de <\/em>Elyon<\/em>, and thus illuminated in the Reshimot de <\/em>Melachim <\/em>of Netzah <\/em>and Hod<\/em>. It administered Tikun <\/em>Kavim<\/em> in them and in that the Tikun <\/em>Kavim<\/em> expanded from the Chazeh <\/em>down too, and magnified the Kelim<\/em> to the place of Netzah <\/em>and Hod<\/em>.<\/p>\n\n\n\n

Thus, the Tikun <\/em>Kavim<\/em> was completed in all the ZAT<\/em> from the Behina<\/em> of the Reshimot <\/em>in them, since HGT<\/em> were corrected in the Rosh <\/em>de <\/em>YESHSUT <\/em>and NH<\/em> were corrected in the Rosh<\/em> of the Daat<\/em>, meaning in Behinat<\/em> from below upward.<\/p>\n\n\n\n

71. *Now see and understand how the  Atzilut <\/em>was not corrected at one time, but they their correction came slowly, one-by-one, and every time a little more  Tikun<\/em> was added in it. This is so because in the beginning, a Behinat <\/em>Kli<\/em> was not made at all, and it is known that any  Tikun<\/em> is only the Ohr<\/em> clothing in the  Kli<\/em> so that the  Tachtonim<\/em> might receive the  Ohr Elyon<\/em>.<\/strong><\/p>\n\n\n\n

72. The making of the  Kli<\/em> began only in  Olam <\/em>ha <\/em>Akudim<\/em>, though only one Kli<\/em> was made for all of its  Eser <\/em>Sefirot<\/em>. Afterwards, in  Olam <\/em>ha <\/em>Nekudim<\/em>, before they broke, some  Tikun<\/em> was added in them, and this is because ten Kelim<\/em> were added to the  Yod <\/em>Sefirot <\/em>in it.<\/strong><\/p>\n\n\n\n

There is also a second  Tikun<\/em>: The  GAR<\/em> came out and were corrected through  Kavim<\/em>, which is not so in  ZAT<\/em> that emerged one atop the other and were not connected. Afterwards, when the  Nekudim <\/em>broke, another Tikun<\/em> was added in them, which is that the  Orot<\/em> of  ZAT<\/em> too clothed through the  Kavim<\/em> of  KHB<\/em>.<\/strong><\/p>\n\n\n\n

73. After that when the  Maatzil <\/em>wanted to correct them, he raised the Kelim<\/em> in  Atzilut <\/em>too, in an order of three  Kavim<\/em>. Then when they were made in  Behinat <\/em>Kavim<\/em>, came the  Ibur <\/em>Aleph<\/em> of  ZON<\/em>, and a second  Tikun<\/em>was added, as the  Orot<\/em> came inside the  Kelim<\/em>.<\/strong><\/p>\n\n\n\n

However, it is still only in  Behinat <\/em>Gimel <\/em>Kavim<\/em>, which we call  Gimel<\/em>contained in  Gimel<\/em>. Then they expanded in the form of  VAK<\/em> during the Yenika<\/em>, and after that, at the time of the  Mochin<\/em> and all  Yod <\/em>Kelim<\/em> were completed, there was another change.<\/strong><\/p>\n\n\n\n

This is because in the beginning, before there was any  Ibur<\/em>, there wasn\u2019t even the first  Ibur <\/em>de <\/em>ZON<\/em>, but only a restricted  Ohr<\/em> in the  Kli<\/em>. Afterwards the  Kli<\/em> expanded in the form of a complete  Partzuf<\/em> in order to diminish the Ohr<\/em>, since this is the primary intention of the  Tikun<\/em>.<\/strong><\/p>\n\n\n\n

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

73. There was another change.<\/h5>\n\n\n\n

Here he tells us that two principal Tikkunim<\/em> were necessary to complete the Kelim<\/em> in a manner that the Tachtonim<\/em> can receive the Ohr Elyon<\/em>. The first is the Tikun<\/em> of the Gimel <\/em>Kavim<\/em>; the second is the enlargement of the Kelim<\/em> in the form of a Partzuf<\/em>.<\/p>\n\n\n\n

Now, in the Gufim<\/em> of GAS <\/em>de <\/em>AK<\/em>, called Akudim<\/em>, there was only one Kli<\/em> and one Kav<\/em>. Afterwards, when the MA<\/em> and BON <\/em>de <\/em>AK<\/em>, called Akudim<\/em>, or BON <\/em>de <\/em>AK<\/em>, came out, ten Kelim<\/em> emerged, as well as Tikun <\/em>Kavim<\/em> in GAR <\/em>de <\/em>Nekudim<\/em>. After HGT<\/em> broke, and the Rosh <\/em>de <\/em>YESHSUT <\/em>came out, there was a Tikun <\/em>Kavim<\/em> in Orot <\/em>de <\/em>HGT<\/em>.<\/p>\n\n\n\n

When Netzah Hod <\/em>Yesod <\/em>Malchut <\/em>broke and the Zivug <\/em>de <\/em>Hey <\/em>Hassadim <\/em>and Hey <\/em>Gevurot <\/em>in Daat<\/em>came out, there was a Tikun <\/em>Kavim<\/em> in the Orot <\/em>NHY <\/em>de <\/em>Nekudim <\/em>as well, and the matter of the Ibur <\/em>Yenika <\/em>Mochin <\/em>will be clarified in its place.<\/p>\n","protected":false},"excerpt":{"rendered":"

1. *Know, that the  Shoresh of these  Melachim is the name First  BON that emerged from the  He\u2019arat Eynaim of  AK, called  Olam ha Nekudim. 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