{"id":16949,"date":"2026-01-29T22:20:10","date_gmt":"2026-01-29T22:20:10","guid":{"rendered":"https:\/\/staging.kabbalah.info\/?post_type=book&p=16949"},"modified":"2026-01-29T22:20:11","modified_gmt":"2026-01-29T22:20:11","slug":"hailan-the-tree-8","status":"publish","type":"book","link":"https:\/\/www.kabbalah.info\/en\/hailan-the-tree-8\/","title":{"rendered":"HaIlan\u00a0(The Tree)"},"content":{"rendered":"\n

Illustrations and References<\/strong><\/p>\n\n\n\n

Diagram 1<\/strong><\/h2>\n\n\n\n

Item 1 depicts the Rosh<\/em>, Toch<\/em>, Sof<\/em> of Partzuf Keter<\/em> de<\/em> (of) AK<\/em>. Item 2 depictsPartzuf AB<\/em> de<\/em> AK<\/em> in Rosh<\/em>–Toch<\/em>–Sof<\/em> and how it clothes Partzuf Keter<\/em> de<\/em> AK<\/em>from its Peh<\/em> down. Item 3 depicts Partzuf SAG<\/em> de<\/em> AK<\/em> in Rosh<\/em>–Toch<\/em>–Sof<\/em> and how it clothes Partzuf AB<\/em> de<\/em> AK<\/em> from its Peh<\/em> down.<\/p>\n\n\n\n

Diagram 1, Item 1<\/strong><\/h3>\n\n\n\n

This is Partzuf Keter<\/em> de<\/em> AK<\/em>, the first ten Sefirot<\/em> that expanded from Ein Sof<\/em>into the space after the Tzimtzum<\/em>. Its Rosh<\/em> touches Ein Sof<\/em> above, and its Sium Raglin<\/em> is in the middle, central point, which is this world. It contains threeBehinot<\/em> of ten Sefirot<\/em>: ten Sefirot de<\/em> Rosh<\/em>, ten Sefirot de<\/em> Toch<\/em>, and ten Sefirot de<\/em> Sof<\/em>.<\/p>\n\n\n\n

The ten Sefirot de<\/em> Rosh<\/em> are called \u201cthe roots of the ten Sefirot<\/em>,\u201d since there is the beginning of their creation, through the meeting of the ten Sefirot de<\/em> Ohr<\/em>Yashar<\/em> in the Zivug<\/em> de<\/em> Hakaa<\/em> in the Masach<\/em> in Malchut de<\/em> Rosh<\/em> that raises ten Sefirot de<\/em> Ohr<\/em> Hozer<\/em> that clothe the ten Sefirot de<\/em> Ohr<\/em> Yashar<\/em>, which extend from Ein Sof<\/em> (as it is written in Tree of Life<\/em>, Gate 47, Chapter 1). The tenSefirot de<\/em> Ohr<\/em> Yashar<\/em> are arranged from above downward, and their opposite is the Ohr<\/em> Hozer<\/em>, which are arranged from below upward. Malchut<\/em> of the tenSefirot de<\/em> Rosh<\/em> is called Peh<\/em>.<\/p>\n\n\n\n

The ten Sefirot de<\/em> Toch<\/em> in the Partzufim<\/em> of AK<\/em> is called Akudim<\/em>, in Partzuf Keter<\/em>, in AB<\/em>, as well as in SAG<\/em>. Yet, in Partzuf Keter<\/em>, the upper light was not yet distinguished in ten Sefirot<\/em>, and the difference between them was only in impressions (as the ARI wrote in Tree of Life<\/em>, Section Mati ve Lo Mati<\/em>, Chapter 1). Also, Malchut<\/em> of the ten Sefirot de<\/em> Toch<\/em> is called Tabur<\/em>.<\/p>\n\n\n\n

The ten Sefirot de<\/em> Sof<\/em> are considered the Sium<\/em> of each Sefira<\/em> of the ten Sefirot<\/em>through Malchut<\/em>. The Partzuf<\/em> ends at the Sefira<\/em> of Malchut<\/em>, which is why she is called Sium Raglin<\/em>.<\/p>\n\n\n\n

Diagram 1, Item 2<\/strong><\/h3>\n\n\n\n

This is Partzuf AB<\/em> de<\/em> AK<\/em>, the second Hitpashtut<\/em> of ten Sefirot<\/em> from Ein Sof<\/em>into the space, after the Tzimtzum<\/em>. It begins from Hochma<\/em>, and lacks the light of Keter<\/em>. It was emanated and came out of Malchut de<\/em> Rosh<\/em> of Partzuf Keter<\/em>, which is called Peh<\/em>. Hence, it clothes Partzuf Keter<\/em> from its Peh<\/em> down to Tabur<\/em>of Partzuf Keter<\/em>.<\/p>\n\n\n\n

Its ten Sefirot de<\/em> Rosh<\/em> are like the ten Sefirot de<\/em> Rosh<\/em> of Partzuf Keter<\/em> de<\/em> AK<\/em>, except that it lacks Keter<\/em>. The elicitation of these ten Sefirot<\/em> is elaborated on inTree of Life<\/em>, Section Mati ve Lo Mati<\/em>, Chapters 1 and 2, as well as in Talmud Eser Sefirot<\/em>, Part 5, where these words of the ARI are thoroughly explained.<\/p>\n\n\n\n

Here, the ten Sefirot de<\/em> Toch<\/em> become more conspicuous than the ten Sefirot<\/em> de<\/em>Toch<\/em> in Partzuf Keter<\/em>, since here there were ten entrances and ten exits in the order of Mati ve Lo Mati<\/em> (as it is written in Tree of Life<\/em>, Section Mati ve Lo Mati<\/em>, and in Talmud Eser Sefirot<\/em>, Part 5). In the Sefira<\/em> Keter<\/em> of the ten Sefirot de<\/em> Toch<\/em>, there are two Kelim<\/em>, called Yod<\/em>–Hey<\/em>. This is so in their Sefira<\/em>Hochma<\/em>, too, but in the Sefira<\/em> Bina<\/em>, the Yod<\/em>–Hey<\/em> are only in one Kli<\/em>, and theVav<\/em> is in the Kli<\/em> of Yesod<\/em>, and the bottom Hey<\/em> is in Malchut<\/em>.<\/p>\n\n\n\n

The ten Sefirot de<\/em> Sof<\/em> are the same as in Partzuf Keter<\/em> de<\/em> AK<\/em>, except its Sium Raglin<\/em> is above the Tabur<\/em> of Partzuf Keter<\/em>.<\/p>\n\n\n\n

Diagram 1, Item 3<\/strong><\/h3>\n\n\n\n

This is Partzuf SAG<\/em> de<\/em> AK<\/em>, the third expansion of ten Sefirot<\/em> from Ein Sof<\/em> into the space after the Tzimtzum<\/em> in Rosh<\/em>, Toch<\/em>, Sof<\/em>. It was emanated and came out of the Peh<\/em> of Partzuf AB<\/em> de<\/em> AK<\/em>. It begins from Bina<\/em> and lacks the lights Keter<\/em>and Hochma<\/em>, and clothes from the Peh<\/em> of Partzuf AB<\/em> de<\/em> AK<\/em> downward, although below it is longer than it, since it expanded downward, to the same level as the Sium Raglin<\/em> of Partzuf Keter<\/em> de<\/em> AK<\/em>.<\/p>\n\n\n\n

Diagram 2, Item 1<\/strong><\/h2>\n\n\n\n

This is the state of Partzuf SAG<\/em> de<\/em> AK<\/em> during Tzimtzum Aleph<\/em>. It is presented above, in Diagram 1, Item 3, but here there is the additional distinction of its own two Partzufim<\/em> that emerged in it: Partzuf Taamim<\/em> from Peh<\/em> to Tabur<\/em>, and Partzuf Nekudim<\/em> from Tabur<\/em> down. You will find their explanation inTalmud Eser Sefirot<\/em>, Part 6, p 390 [in Hebrew].<\/p>\n\n\n\n

Thus far, the three lower worlds Beria<\/em>, Yetzira<\/em>, and Assiya<\/em> did not come to any existence, since SAG<\/em> de<\/em> AK<\/em>, too, extended through the point of this world. It follows that it was considered Atzilut<\/em> down to the point of this world.<\/p>\n\n\n\n

Diagram 2, Item 2<\/strong><\/h3>\n\n\n\n

This is the state of SAG<\/em> de<\/em> AK<\/em> during Tzimtzum Bet<\/em>, prior to the Zivug<\/em> inNikvey Eynaim<\/em>, which was done in order to emanate the ten Sefirot de<\/em>Nekudim<\/em>. Because of the descent of SAG<\/em> into the inner MA<\/em> and BON<\/em> de<\/em> AK<\/em>,Bina<\/em> received the Behinat<\/em> Malchut<\/em>. Thus, the ending Malchut<\/em>, which stood at the point of this world, rose to the place of Tabur<\/em>, and the mating Malchut<\/em>, which stood at Peh<\/em> de<\/em> Rosh<\/em> de<\/em> SAG<\/em>, rose to the place of Nikvey Eynaim de<\/em>Rosh<\/em> de<\/em> SAG<\/em>, and the AHP<\/em> de<\/em> Rosh<\/em> descended to Behinat<\/em> Guf<\/em> de<\/em> SAG<\/em>. Also, the light was emptied from Tabur<\/em> down, and this, in general, is Partzuf SAG<\/em>.<\/p>\n\n\n\n

And there is Rosh<\/em>, Toch<\/em>, Sof<\/em>, called HBD<\/em>, HGT<\/em>, NHYM<\/em> in its own Partzuf Nekudot<\/em> de<\/em> SAG<\/em>, standing entirely below the Tabur<\/em> (Diagram 2, Item 1). In it, too, as in general, it is considered that the ending Malchut<\/em> rose to Bina<\/em> de<\/em> Guf<\/em>, called Tifferet<\/em>, in the place of its Chazeh<\/em>, where the line of Ein Sof<\/em> ended, and below it the Parsa<\/em> was established, since this is where Behinat<\/em> Atzilut<\/em> ended.<\/p>\n\n\n\n

From there down it became the place of the three worlds BYA<\/em>. The world ofBeria<\/em> was made of the two bottom thirds of Tifferet<\/em>, down to its Sium<\/em>. The world of Yetzira<\/em> was made from NHY<\/em>, and the world of Assiya<\/em> was made ofMalchut<\/em>. This is thoroughly explained in the words of the ARI, p 8, and in Ohr<\/em>Pashut<\/em> there.<\/p>\n\n\n\n

Diagram 2, Item 3<\/strong><\/h3>\n\n\n\n

This is the state in SAG<\/em> de<\/em> AK<\/em> during the Zivug<\/em> that was made in Nikvey Eynaim<\/em>: The Ozen<\/em>, Hotem<\/em>, Peh<\/em> came out of Behinat<\/em> Rosh<\/em> and into the Guf<\/em>, below the place of the Zivug<\/em> de<\/em> Rosh<\/em>. Yet, since there is no absence in the spiritual, two kinds of Ozen<\/em>, Hotem<\/em>, and Peh<\/em> are discerned here: The first are the Ozen<\/em>, Hotem<\/em>, Peh<\/em> at their exit spot, their place at the Rosh<\/em>, as in the beginning. The second are the Ozen<\/em>, Hotem<\/em>, Peh<\/em> that descended into actualBehinat<\/em> Guf<\/em> below Peh<\/em> de<\/em> Rosh<\/em> de<\/em> SAG<\/em>. They are called AHP<\/em> not in the place of their exit. And all those are called \u201cinner AHP<\/em>.\u201d<\/p>\n\n\n\n

Here, the ten Sefirot de<\/em> Toch<\/em> through Tabur<\/em> are called Akudim<\/em>, as prior toTzimtzum Bet<\/em>, since the ten Sefirot<\/em> that emerged from the Zivug<\/em> de<\/em> Nikvey Eynaim<\/em> could only manifest below Tabur<\/em>. These are called \u201cten Sefirot de<\/em>Nekudim<\/em>,\u201d and they emerged primarily outside of Partzuf SAG<\/em>, although their internality emerged in AK<\/em> itself. They are called MA<\/em> and BON<\/em> de<\/em> AK<\/em>, since the internality of GAR<\/em> de<\/em> Nekudim<\/em> is called MA<\/em> de<\/em> AK<\/em> and the internality of ZAT<\/em>de<\/em> Nekudim<\/em> is called BON<\/em> de<\/em> AK<\/em>. They end at the point of Sium<\/em> of Tzimtzum Bet<\/em>, called \u201cthe Parsa<\/em> between Atzilut<\/em> and Beria<\/em>.\u201d Below it are the three lower worlds BYA<\/em>.<\/p>\n\n\n\n

Diagram 2, Item 4<\/strong><\/h3>\n\n\n\n

This is an external Partzuf<\/em> AHP<\/em> de<\/em> SAG<\/em> de<\/em> AK<\/em>, through Tabur<\/em>. From Tabur<\/em>down, it is Partzuf<\/em> of ten Sefirot de<\/em> Nekudim<\/em> which end at the Parsa<\/em>. BelowParsa<\/em> stand the three lower worlds BYA<\/em>.<\/p>\n\n\n\n

The external AHP<\/em> are divided into two Behinot<\/em> AHP<\/em>: external AHP<\/em> at the place of their emergence, standing above the Peh<\/em>, and external AHP<\/em> not at the place of their emergence, standing from below the Peh<\/em> through Tabur<\/em>. Their GAR<\/em>are attached to the bottom lip. It is called Shibolet HaZakan<\/em> (the bit of hair under the bottom lip), and the GAR<\/em> are primarily the light of Ozen<\/em>, but theirBehinot<\/em> Hotem<\/em>, Peh<\/em> are included in them, too. These are the roots of GAR<\/em> de<\/em>Nekudim<\/em>.<\/p>\n\n\n\n

Their ZAT<\/em>, which are the actual Hotem<\/em> and Peh<\/em>, stand below Shibolet<\/em>HaZakan<\/em> and spread through the Tabur<\/em>. These external AHP<\/em> are also calledDikna<\/em> (beard) de<\/em> SAG<\/em> de<\/em> AK<\/em>, and you will find a detailed explanation of them in Talmud Eser Sefirot<\/em>, Part 6, p 409, Item 20, and in Ohr Pnimi<\/em> there.<\/p>\n\n\n\n

The ten Sefirot de<\/em> Nekudim<\/em> stand from Tabur<\/em> downward. Their GAR<\/em> are inTikkun Kavim<\/em> and clothe MA<\/em> de<\/em> AK<\/em>, and their ZAT<\/em> are one below the other, as in Tzimtzum Aleph<\/em>, clothing BON<\/em> de<\/em> AK<\/em>. Below them are the Parsa<\/em> and the three worlds BYA<\/em> below the Parsa<\/em>.<\/p>\n\n\n\n

Diagram 3, Item 1<\/strong><\/h2>\n\n\n\n

This is the constant state of the five Partzufim<\/em> of AK<\/em>, from which the fivePartzufim<\/em> of the new MA<\/em> emerged, called \u201cthe five constant Partzufim<\/em> ofAtzilut<\/em>.\u201d Once they were established, no diminution will ever occur in them.<\/p>\n\n\n\n

It also explains the division of each Partzuf<\/em> into Keter<\/em> and ABYA<\/em>, which are also called Keter<\/em>, AB<\/em>, SAG<\/em>, MA<\/em>, and BON<\/em>, or Yechida<\/em>, Haya<\/em>, Neshama<\/em>, Ruach<\/em>,Nefesh<\/em>. Each Rosh<\/em>, through the Peh<\/em>, is called Keter<\/em> or Yechida<\/em>. From Peh<\/em>through Chazeh<\/em> in each of them, it is called Atzilut<\/em> or AB<\/em> or Haya<\/em>. And fromChazeh<\/em> to Tabur<\/em> in each of them, it is called Beria<\/em> or Neshama<\/em> or SAG<\/em>. And from Tabur<\/em> down of each of them, it is called Yetzira<\/em> and Assiya<\/em>, or MA<\/em> andBON<\/em>, or Ruach<\/em>–Nefesh<\/em>.<\/p>\n\n\n\n

Additionally, it explains their clothing within one another. Each clothes its superior from the Peh<\/em> of its superior downward in such a way that the Rosh<\/em> of each lower one clothes the AB<\/em> and Atzilut<\/em> of the upper one, and AB<\/em> and Atzilut<\/em>of the lower one clothe the SAG<\/em> and Beria<\/em> of its upper one.<\/p>\n\n\n\n

Also, SAG<\/em> and Beria<\/em> of each lower one clothe MA<\/em> and BON<\/em>, which is Yetzira<\/em>and Assiya<\/em> of the upper one. Thus, the Peh<\/em> of the upper one is considered theGalgalta<\/em> of the lower one, and the Chazeh<\/em> of the upper one is considered thePeh<\/em> of the lower one, and Tabur<\/em> of the upper one is considered the Chazeh<\/em> of the lower one.<\/p>\n\n\n\n

Also, it explains the emergence of the new MA<\/em> in each of the five Partzufim<\/em> ofAtzilut<\/em>, the MA<\/em> in its corresponding Partzuf<\/em> in AK<\/em>.<\/p>\n\n\n\n

Diagram 4<\/strong><\/h2>\n\n\n\n

The state of ZA<\/em> during its ascension to obtain Neshama<\/em> pertaining to the constant five Partzufim<\/em> of AK<\/em> and Atzilut<\/em>, and how it takes and nourishes fromBeria<\/em> de<\/em> BON<\/em> de<\/em> AK<\/em>\u2014its corresponding Partzuf<\/em> in AK<\/em>.<\/p>\n\n\n\n

Diagram 5<\/strong><\/h2>\n\n\n\n

The state of ZA<\/em> during its ascension to obtain Haya<\/em> pertaining to the constant five Partzufim<\/em> of AK<\/em> and Atzilut<\/em>, and how it takes and nourishes from Atzilut<\/em>de<\/em> BON<\/em> de<\/em> AK<\/em>\u2014its corresponding Partzuf<\/em> in AK<\/em>.<\/p>\n\n\n\n

Diagram 6<\/strong><\/h2>\n\n\n\n

The state of ZA<\/em> during its ascent to obtain Yechida<\/em> pertaining to the constant five Partzufim<\/em> of AK<\/em> and Atzilut<\/em>, and how it takes and nourishes from Rosh<\/em> de<\/em>BON<\/em> de<\/em> AK<\/em>\u2014its corresponding Partzuf<\/em> in AK<\/em>.<\/p>\n\n\n\n

Diagram 7<\/strong><\/h2>\n\n\n\n

The states of the five Partzufim<\/em> of Atzilut<\/em> upon their ascent to obtain Neshama<\/em>pertaining to the five constant Partzufim<\/em> of AK<\/em>, and how each takes and nourishes from its corresponding Partzuf<\/em> in AK<\/em>.<\/p>\n\n\n\n

Diagram 8<\/strong><\/h2>\n\n\n\n

The states of the five Partzufim<\/em> of Atzilut<\/em> upon their ascent to obtain Haya<\/em>pertaining to the five constant Partzufim<\/em> of AK<\/em>, and how each takes and nourishes from its corresponding Partzuf<\/em> in AK<\/em>.<\/p>\n\n\n\n

Diagram 9<\/strong><\/h2>\n\n\n\n

The states of the five Partzufim<\/em> of Atzilut<\/em> upon their ascent to obtain Yechida<\/em>pertaining to the five constant Partzufim<\/em> of AK<\/em>, and how each takes and nourishes from its corresponding Partzuf<\/em> in AK<\/em>.<\/p>\n\n\n\n

Diagrams 10, 11, 12<\/strong><\/h2>\n\n\n\n

These depict how the ladder of degrees never changes, and the degrees, as a whole, always remain as they were in their beginning, at the time of the emergence of the new MA<\/em>, as in the constant state. This is so because when ZA<\/em>ascends and obtains Neshama<\/em>, all the degrees rise along with it\u2014the fivePartzufim<\/em> of AK<\/em> and Atzilut<\/em>\u2014and each obtains the Behinat<\/em> Neshama<\/em> related to it. It is similar in obtaining Haya<\/em> de<\/em> ZA<\/em> and obtaining Yechida de<\/em> ZA<\/em>.<\/p>\n\n\n\n

Diagram 10 is the state of the five Partzufim<\/em> of AK<\/em> as they ascend to obtainNeshama<\/em>. Diagram 11 depicts their state when they obtain Haya<\/em>, and Diagram 12 is their state when they obtain Yechida<\/em>.<\/p>\n","protected":false},"excerpt":{"rendered":"

Illustrations and References Diagram 1 Item 1 depicts the Rosh, Toch, Sof of Partzuf Keter de (of) AK. Item 2 depictsPartzuf AB de AK in Rosh–Toch–Sof and how it clothes Partzuf Keter de AKfrom its Peh down. Item […]<\/p>\n","protected":false},"featured_media":0,"parent":6240,"menu_order":0,"template":"","meta":{"site-sidebar-layout":"default","site-content-layout":"","ast-site-content-layout":"","site-content-style":"default","site-sidebar-style":"default","ast-global-header-display":"","ast-banner-title-visibility":"","ast-main-header-display":"","ast-hfb-above-header-display":"","ast-hfb-below-header-display":"","ast-hfb-mobile-header-display":"","site-post-title":"","ast-breadcrumbs-content":"","ast-featured-img":"","footer-sml-layout":"","theme-transparent-header-meta":"","adv-header-id-meta":"","stick-header-meta":"","header-above-stick-meta":"","header-main-stick-meta":"","header-below-stick-meta":"","astra-migrate-meta-layouts":"default","ast-page-background-enabled":"default","ast-page-background-meta":{"desktop":{"background-color":"var(--ast-global-color-4)","background-image":"","background-repeat":"repeat","background-position":"center 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