Bear in mind that Olam ha Nekudim is the first Shoresh that Olamot ABYA stem from. It is here that the association of Midat ha Rachamim with Din is erected and rooted; it is the first beginning. This is the meaning of the ten utterances from which the world was created, referring to the ten Kelim for the Hitlabshut of the Ohr Elyon, as we have already discussed above (Ohr Pnimi, beginning of Part 4).

However, in the first three Partzufim of AK there was only one utterance. In other words, the Ohr Elyon clothed only one Kli, called Malchut, but the nine Sefirot prior to Malchut were clean from any Behinat Kli.

Hence, we should thoroughly understand the evolution of matters brought in the Rav’s words in this part, and how they come and connect by way of cause and consequence from the three previous Partzufim. We shall begin in explaining the order of the creation of this Partzuf Nekudim from its Partzuf Elyon, called SAG de AK.

1. It has already been explained that the primary factor in the creation of any new Partzuf is the Bitush de Ohr Makif and Ohr Pnimi on each other. This Masach and Ohr Hozer that it raises, extend and clothe the Ohr Pnimi of the Partzuf. To the extent that it clothes and extends the Ohr Pnimi, it rejects the Ohr Makif from the Partzuf, the Ohr Makif that belongs to the Partzuf (see Part 4, Chap 1, Ohr Pnimi item 7).

This Bitush of the Ohr Makif purifies the Masach from its Aviut until it raises it to its Shoresh, meaning purifies it entirely from its Behinat Aviut de Guf until it equalizes with the Malchut de Rosh of that Partzuf. This is considered that the Masach rose and was incorporated there in the Masach in Malchut de Rosh, in the Zivug from below upward.

Then the Masach de Guf was renewed with a new Aviut, raising a new Koma of Eser Sefirot in Rosh, Toch, Sof. This new Koma is considered a new Partzuf, the son of the previous Partzuf, where the new Hizdakchut and Zivug are made (see Part 3, Table of Questions, item 210).

That Ohr of the newly born Partzuf is Behinat part of the Ohr Makif of the Partzuf Elyon. This is because the Ohr Makif appears only by the creation of the Neshamot and the Partzufim of the Tachtonim, as our sages have written, “The Son of David doth not come before all the Neshamot in the Guf end.” This refers to the entire well of the Neshamot contained in the inclusive Ohr Makif Elyon. This is also the meaning of the Bitush de Ohr Makif in Ohr Pnimi, as this is the entire manner of its appearance.

You find that the Masach de Guf, which is the Masach de Tabur, is the primary operator in the emanation of the Tachton. This is because it ascends to mingle in the Zivug Elyon of the Rosh and raises the Reshimot of the Eser Sefirot that remain after the Histalkut Orot of the Guf de Elyon to the Maatzil, being Malchut de Rosh (as written in Part 4, Table of Topics, item 210).

The reason for it is that concealment and revelation always come as one in Kedusha. Know, that where you find concealment, this is also the place of the revelation. They cling to one another as the wick to the candle.

Moreover, the covering and the concealment is the only preparation for its appearance. Thus, if it weren’t for the concealment, the appearance would never be, as there is no existence for the candlelight without the wick.

You already know that the first appearance of this Masach de Tabur, in its first appearance, meaning in the first Partzuf of AK, was the sole generator of the existence of the darkness and the vacant Halal in the Olamot. Also, the entire difference between Olam Ein Sof that filled the entire reality and Partzuf AK, which is only Behinat thin Kav of Ohr, occurred because of this Masach de Tabur.

This Masach detained the Ohr Elyon, did not let it expand and fill the entire reality as it would, and put a Sof and Sium on the Ohr Elyon in the middle point, as has been written elaborately in previous parts.

Even though the Masach in Malchut de Rosh set up the matter of the detainment and the Hakaa on the Ohr Elyon, it is done only in potential. This is because there is no any conduct of Halbasha in the Rosh; all the more so detainment on Halbasha. Rather, anything marked as “potential”, manifests and appears in the Guf “in actual”.

The Behinat Halbasha made in the Ohr Hozer de Rosh, meaning on the first nine Sefirot, appears in the first nine Sefirot of the Guf, whose place is called “from Peh to Tabur”. The detainment and the rejection made in the Rosh appear in the Malchut de Guf, whose place is called “from Tabur to Sium Raglin”.

Thus it is made completely dark from Sium Raglin down, for the Kav of Ohr extending from Ein Sof stops there. It is known that that ending point is in the Behinat Olam ha Zeh, meaning our very earth, as it says, “And His feet shall stand upon the mount of Olives.”

2. We’ve learned that the entire Behinat Din in reality is packed and sealed in the Masach de Tabur in its first appearance, which is the first Partzuf de AK. Hence, a strong Bitush took place there between the Ohr Makif and the Ohr Pnimi. This is because the Ohr Pnimi that clothed in Akudim of this Partzufwas very small compared to the Ohr Elyon that remained without, which is all the previous Ohr that filled the entire reality, called Ohr Makif with respect to that Partzuf. Also, the place of the Bitush was in the Masach de Tabur. Had it not been for that Masach, the Ohr Makif would enter the Pnimiut of the reality as before.

This generated the Hizdakchut of the Masach and the Histalkut Orot of the Akudim of the first Partzuf de AK, called Partzuf Galgalta. The Masach with all the Reshimot that remained of the Eser Sefirot rose and incorporated in the Zivug of the Malchut de Rosh of this Partzuf, except the last Behina, which does not leave a Reshima.

This Zivug occurred there on the Reshimo of the Upper Behina contained in the Masach, which is the Reshimo de Behina Gimel, because the Reshimo de Behina Dalet disappeared, as it is the last Behina. Hence, the Zivug was made there on Behina Gimel, eliciting Komat Hochma by the power of the ascent of Malchut to the Hotem since she was incorporated in the Masach de Tabur consisting only of Behina Gimel (see Part 3, Table of Topics, item 210).

It explains there that after the Aviut was recognized in the Reshimot de Masach de Tabur, which come from Aviut de Guf, they are found to descend from the Rosh to the Guf instantaneously, meaning to Behina Gimel of the Guf, called Chazeh. From the Chazeh up it elicits Eser Sefirot de Roshthrough a Zivug with the Ohr Elyon, up to the Peh of the Upper Partzuf. From the Chazeh down, it expands in Eser Sefirot de Rosh, Toch, Sof of the Guf, ending in the place of Tabur de Elyon. It is so because it cannot expand below Tabur, as it lacks Behina Dalet, and under the Tabur it is the place of Behina Dalet.

3. This Masach de Tabur obstructed the Ohr Makif of the first Partzuf de AK and did not let it expand from Tabur down. Now, by the force of the Bitush that the Ohr Makif made in it, it has been qualified to extend and clothe a complete Partzuf in RTS. Thus, it is precisely the force of concealment that overturned and became a force of revelation.

Moreover, the Masach de Tabur of this second Partzuf de AK, is also purified by the force of the Bitush of Ohr Makif on it. Finally, it ascends and mingles in the Zivug de Rosh of that Partzuf, and it too is renewed there with a new Aviut de Behina Bet. This is because here too the last Behina, namely Behina Gimel, disappeared and did not leave a Reshima.

After the Aviut of the Guf in the Masach had been recognized, it descends to the place of Behina Bet de Guf, having the same value as its Chazeh de Elyon, because Tabur of this Partzuf AB is Behina Gimel. Since there is no Behina Dalet at all in the second Partzuf de AK, the Chazeh is considered its Behina Bet.

Hence, the new Koma, emanated from it, descends to the place of its Chazeh and produces Eser Sefirot de Rosh from the Chazeh upward, and Eser Sefirot de Guf with Toch and Sof from the Chazeh downward. This Partzuf is the third Partzuf de AK, called SAG de AK.

Thus we find once more that the force of concealment is turned into a force of revelation. This is because the Masach de Tabur, which obstructed the Ohr Makif de Partzuf AB and did not let it expand below even a bit, has now been renewed and expanded into a new Partzuf with RTS.

4. The matter of Masach de Tabur does not refer solely to the point of Tabur, but to the entire Eser Sefirot in it. Also, the point of Tabur is but the force of Sium on Keter Hochma and Bina, after which there are two more points: the point of Yesod, and the point of Sium Raglin. The force of the Sium on ZA is at the point of Yesod and the force of the Sium on the Malchut is at the point of Sium Raglin. They are all contained in Masach de Tabur, and remember that.

This entire place called “from Tabur to Sium Raglin”, is but a single Sefira, the bottom Sefira of the Guf, called Malchut. The first Tzimtzum was on her and the existence of the Masach, detaining and rejecting the Ohr Elyon from clothing in her, had been erected in her.

Since the Ohr Elyon contains Eser Sefirot, this Masach in Malchut contains ten forces of Sium for these Eser Sefirot too. The extension of ten forces of Sium is called “from Tabur down”. Now you can see that the whole issue of the above Bitush of the Ohr Makif in Ohr Pnimi, expanding the Gevul of the Masach de Tabur, as has been explained above, all this refers to that place from Tabur down.

5. We have yet to understand what is brought in several places, that the place of MA and BON is from Tabur of the Partzuf downward, as well as the matter of the five Sefirot TNHYM of the Partzuf, whose place is from Tabur of every Partzuf downward. According to the above, there is only one Sefirathere, Sefirat Malchut.

The thing is that the Rav has already noted in several places that there is no Malchut without NHY, as it is written, “three flocks of sheep lying there by it.” The reason for it has already been explained in Part 5, Ohr Pnimi item 45. It states that the three Sefirot Hod, Yesod, Malchut, are all but an expansion of the Kli Malchut. Thus, in Kli Malchut there are three Sefirot HYM.

It is also known that in Behinat Achoraim, the Netzah and Hod are considered one Sefira, and they are mingled in one another indistinguishably. Hence, all these four Sefirot NHYM are only considered Sefirat Malchut, but when the Ohr reaches them from the Behinat Panim, the Netzah is then separated from the Hod, and the merit of Hod becomes apparent. Then they are considered two separate Sefirot.

However, even then, since the four Sefirot were once connected, they no longer part. Rather, it is considered that Netzah contains the four Sefirot NHYM from the Behinat “right”, and Hod contains the four Sefirot NHYM from the Behinat “left”.

You can therefore see how there are always four Sefirot Netzah, Hod, Yesod, Malchut in the Malchut. Thus, you should know that even though the place from Tabur de AK down is indeed only Sefirat Malchut, still there are four Sefirot NHYM there.

We have yet to explain the issue of MA and BON, which are always from Tabur down. This is a completely different matter, for it is not considered among the Sefirot of the five Behinot de Ohr Yashar, when the place from Tabur down is considered the four Sefirot NHYM. Rather, it is by measurements of Koma, of the five Partzufim Galgalta, AB, SAG, MA and BON.

Know, that from the perspective of the measurement of the Koma, MA and BON are considered as one Koma that comes out by Zivug de Hakaa in the Masach, whose Aviut is from Behina Aleph, extending only Komat ZA. The reason is that here there are but four Behinot of Aviut in the Masach: Komat Keter comes out on Masach de Behina Dalet etc. and Komat ZA on Masach de Behina Aleph.

However, on a Masach that is already purified, such as Behinat Keter, from which Komat Malchutshould stem, there is no Hakaa between that and the Ohr Elyon, in such a way that a Komat Partzuf would emerge off it in Rosh, Toch, Sof. This is because it is not in Shinui Tzura from the Ohr Elyon. Hence, there is only Zivug de Hakaa until the measure of Aviut de Behina Aleph.

Moreover, even Behina Aleph is considered a very frail Aviut, and in Masach de Behina Aleph the Zivug de Hakaa is called Histaklut Dak, from which there is no Hitpashtut Partzuf in Behinat RTS (see Part 3, Chap 11, item 6, and Ohr Pnimi there).

This Partzuf MA and BON that came out on Masach de Behina Aleph was only through a special Tikun, meaning by the ascent of the lower Hey to the Eynaim, where the two Heyin connected together, the First Hey with the Last Hey (this Part, item 44). The association of this Aviut with Behina Aleph induced a sufficient Zivug de Hakaa to produce a Partzuf in RTS, called MA and BON. However, without the association of the last Hey, Behina Aleph too is unfit for Zivug on producing a Partzuf.

6. It’s been explained that the very cause of the elicitation of the Koma de Behina Aleph, called MAand BON, is the last Hey, meaning Malchut de AK. Thus, two Partzufim are related to the last Hey, being Behina Dalet: the first is Partzuf Galgalta de AK, whose level reaches Keter, and the second is Partzuf Nekudim de AK, which are MA and BON. The Koma of the latter reaches ZA, which in turn elicited because of the ascent of the lower Hey, which is Behina Dalet, to Nikvey Eynaim. The reason Behina Dalet did not produce Komat Keter here, as in Partzuf Galgalta de AK, will be explained below.

Thus you find that the force of Tzimtzum in Masach de Tabur of Partzuf Galgalta broadens through the Bitush of Ohr Makif in Ohr Pnimi (see item 4 here). It is so because once it had purified into Behina Gimel, RTS of the second Partzuf de AK had expanded off it, called AB. After it had purified into Behina Bet, a third Partzuf, called Partzuf SAG, expanded from it in RTS. Finally, after it had purified into Behina Aleph, Partzuf Nekudim expanded off it, called MA and BON de AK.

7. We must thoroughly understand, that the Masach had already been purified into Behina Aleph, meaning the measure of Aviut found in Kli de Hochma. Thus, how can Behina Dalet participate with her Aviut here too, generating the Koma de MA and BON through the both of them?

Furthermore, if Behina Dalet really has joined with Behina Aleph here, there should have been a Partzuf in Komat Keter here, like Partzuf Galgalta de AK. Thus, why did only Komat ZA come out here, meaning at the measure of Komat Behina Aleph, and not Komat Behina Dalet?

The thing is that it is known that there is no issue of Hizdakchut in the Kelim. Hence, even though the Masach of Behina Dalet that operated in Partzuf Galgalta de AK has been purified when emanating AB, the Kelim themselves were not changed in any way by that. The Aviut de Behina Dalet remained in them as in the beginning, before the Hizdakchut of the Masach.

However, after the Ohr departed from them, no operation manifested off them, since a Kli without an Ohr is like a body without a soul. Therefore, after Nekudot de Partzuf SAG expanded and illuminated from Tabur to Sium Raglin de Partzuf Galgalta de AK (see Ohr Pnimi item 1), because of this He’arat SAG, the Aviut de Behina Dalet came back to life in the Kelim from Tabur de AK down.

In that state the Aviut of Behina Dalet in the Kelim from Tabur de AK down, mixed with the Masach in the Kelim of the Nekudot de SAG. This is because during the ascent of the Masach to the Maatzil, it was incorporated in all the Reshimot in the Sefirot from which the Orot had left (see Partzuf 4, Chap 4, Ohr Pnimi item 50).

Thus, as it is incorporated of the Reshimot de Sefirot de SAG, which are Behina Bet, it was also incorporated of the Reshimot in the Kelim from Tabur down, being Behina Dalet. It raised those two Behinot to the Maatzil together, which is Malchut de Rosh de SAG.

You already know that this Masach consists solely of Aviut de Behina Aleph, because Behina Bet is the last Behina in here, which does not leave a Reshimo after her, only from Behinat Hitlabshut. Thus, the Masach consists of two Reshimot that remained after the Histalkut Orot from the Sefirot de SAG, being Behina Bet de Hitlabshut and Behina Aleph de Hamshacha, called Zachar and Nekeva.

Thus, Malchut de Rosh also rose to Behina Aleph de Rosh, meaning according to the measure of Aviutcontained in the Reshimo that remained in the Masach, being Behina Aleph, as the Rav wrote concerning Partzuf AB (Part 5, item 6 and Ohr Pnimi there). However, the Reshimo de Behina Dalet is also incorporated in the Masach that remained in the Kelim below Tabur de Galgalta de AK after the Histalkut Nekudot SAG from within them.

Thus, since the Masach is primarily Behina Aleph and Behina Dalet is subordinate to it, and is not at all from its Behina, it is therefore drawn with it to the Nikvey Eynaim, which is Behina Aleph de Rosh. For that reason the Zivug was not made on Aviut de Behina Dalet, extending Komat Keter, but only on Behina Aleph, extending Komat ZA.

8. With all that is explained above, you will see that the Tikkunim depend primarily on MA and BON, standing from Tabur of every Partzuf downward. This is so because that is the place of the Din and lack of every Partzuf, as in the Tabur of the first Partzuf de AK (see items 1, 2), and in all the Partzufim through the end of Assiya.

Also, every Partzuf Tachton comes only to fulfill and complement the place of this lack in the Elyon, because of the rejection and detainment force, found in the Masach of that Tabur on the Ohr Elyon. It is as he writes above, that any Tachton uncovers a part of that Ohr which was rejected by the Masach de Tabur de Elyon.

Thus, the more the Partzufim and Neshamot increase, the more that Gevul from Tabur down will expand, broaden and become fit for the reception of the Ohr Elyon. Finally, the comprehensive Ohr Makif, called Ohr Makif de Ein Sof, will appear, and then there will be the Gmar Tikun.

Hence, the Tikkunim depend primarily only on the Partzufim MA and BON that stand from Taburdown. Remember that, as this is an elementary concept in the entire scope of the wisdom.

Thus, this Olam ha Nekudim that the Rav deals with here, is the first MA and BON that appeared in the Olamot. It is cold merely BON, because there are no remains of it for Olamot ABYA, but only the Behinat Nekeva, called BON. This is because the Zachar that extends the Mochin, meaning the GAR, is called MA, and the Nekeva that receives the Mochin is called BON.

9. Now we shall come the actual words of the Rav. We shall begin by explaining the matter of the Kelim of Partzuf Nekudim. The Rav says (Part 6, item 19) that the Kelim came out by the Histaklut Eynaim in AHP.

We must understand why the emergence of the Kelim de Nekudim is different from the other Partzufim. It is known that Malchut de Rosh expands from her and within her into ten Kelim from above downward in the entire measure that her Ohr Hozer clothed the Eser Sefirot de Rosh.

Accordingly, Malchut de Eynaim should expand as Kelim from Nikvey Eynaim down to the extent that she clothed from Nikvey Eynaim up. Hence, there should have been a Histaklut in the Nikvey Eynaim, not in the AHP.

Indeed, there is a profound matter here. We have learned in item 7 that the lower Hey, being Behina Dalet, rose to Nikvey Eynaim, which is Behina Aleph. However, there was still no Zivug on Behina Dalet, but on the Reshimo de Behina Bet de Hitlabshut, called Awzen, Behinat Zachar, and on the Reshimo de Behina Aleph de Hamshacha, called Hotem Peh (see elaborately Ohr Pnimi item 44).

Thus, it turns out that the Kelim de Nekudim do not have anything of Behinat lower Hey, namely Behina Dalet. This is because the lower Hey remained in the Nikvey Eynaim and her Behina did not expand downward.

We might therefore ask: “How were GAR de Nekudim divided into two Roshim, GE, being Keter, and AHP, being HB, as it is known that the Lower Hey is in the Eynaim and the YHV in AHP?”

We must remember that after the Reshimot rose to Zivug in the Nikvey Eynaim de Rosh SAG, they were incorporated in the Zivug de Rosh, and their Aviut was renewed. Then they instantaneously descended from there to their appropriate place in the Guf, namely Tabur.

Then the Ohr Elyon descended once more on the Masach and its Reshimot in Zivug de Hakaa, eliciting Eser Sefirot de Guf as in all the Partzufim. Hence, the Lower Hey became incorporated once more in the Masach at the place of the Tabur, and the AHP descended outwardly once more as in the Rosh.

Similarly in GAR de Nekudim themselves, after they divide into GE and AHP, the Lower Hey is found in the Eynaim once more. However, from the Eynaim down the Lower Hey does not expand whatsoever, because the Histaklut, namely the Zivug, is not done in Behina Dalet, meaning the Lower Hey, but in Behina Bet and Behina Aleph, being the AHP. Thus we see that the Kelim de Nekudim are only from Behina Bet and Behina Aleph, and have nothing of Behina Dalet even though Malchut de Rosh is incorporated of the Lower Hey.

Thus, you can see, regarding the matter of the association of Midat ha Rachamim with Din, which are the connection of the two Heyin: the First Hey and the Lower Hey, that association remains fixed and existing in Nikvey Eynaim. It is not so in Behinat AHP, which came out, because in the AHP that came out there is only Behinat Vav, which is only the Masach of the First Hey. This was so because BehinatLower Hey did not extend to them from the Nikvey Eynaim.

Now you can understand the matter of the two kinds of NHY that illuminated in HB de Nekudim, which are NHY de Keter and NHY de AK, meaning Yesod de AK (Part 6, item 16). Also, the matter of the Daat de Elyon in GAR de Nekudim (Part 6, item 26), and the issue of the Daat de Tachton, which is the Rosh of the ZAT and the first Melech de Nekudim, to be brought below in Part 7.

10. In order to understand that we must have thorough knowledge about the emergence of the seven lower Sefirot through the connection of the lower Hey in the Nikvey Eynaim.

Know, that this Lower Hey made four steps before coming to her place in the lower seven of Nikvey Eynaim.

First she came to the Nikvey Eynaim as Holam, meaning after her descent from her Hitkalelut in Rosh de SAG to her place in Tabur de AK. Histaklut Aleph took place on her double Masach and Eser Sefirot came out from Tabur up to the Chazeh, called Rosh ha Aleph, or YESHSUT. In that place the lower Hey in the Masach is in Behinat Holam above Otiot YHV, called GAR de Nekudim. This is the first step.

After that, she expanded from Tabur down to Behinat Guf from the Behinat AHP that come out from the Rosh. These AHP are the GAR de Nekudim. It is known that they are also considered Behinat Rosh in and of themselves, in complete Eser Sefirot, which also divide into Galgalta and Eynaim and AHP (see Ohr Pnimi item 48). GE is the Keter de Nekudim and AHP are the HB de Nekudim.

After that the lower Hey comes once more in the Nikvey Eynaim, meaning in Masach de Kli de Keter, called Yesod de Keter, or NHY de Keter. This is because the place of the Zivug is called Yesod, or NHY, and here the lower Hey is called “the point of Kamatz”, meaning Rakia and Nitzotz, or a Kav and a Nekuda below it. This is the second step.

Here is where it is most noticed that the lower Hey is above, in the Eynaim, and YHV are below, in the AHP. This means that these AHP have nothing of the lower Hey, connected in the Nikvey Eynaim, because the Zivug and the Histaklut were made only in the AHP, being only Behinat First Hey. Thus, only Keter carries the lower Hey inside it, but the HB are clean from the lower Hey.

11. The difference between Behinat Holam and Behinat Kamatz is that the point of Holam (being the lower Hey incorporated in the Masach de Rosh ha Aleph that stands at the place of Tabur) remains permanently there. She does not move from there because the first Rosh is not considered Behinat Nekudim whatsoever (Ohr Pnimi item 20).

However, there are ascents and descents in the point of Kamatz, which is the Behinat lower Heyincorporated in Keter of Nekudim. This is because during the Zivug AB SAG this lower Hey is found to be descending from the Nikvey Eynaim to the place of Peh, meaning below the Otiot YHV, when HB de Nekudim return to Behinat Rosh.

This is because these HB de Nekudim were not rejected from the Rosh to Behinat Guf, but only because of the lower Hey that came in the Nikvey Eynaim, meaning NHY de Keter, where she was like the Holam above the Otiot YHV. Hence, the Otiot YHV, which are HB de Nekudim came out to Behinat Guf.

Now, however, when the lower Hey descended from there below the Otiot YHV, meaning as a point of Kamatz, whose conduct is to come under the Otiot, the HB return once more and join the Keter to Behinat Rosh.

This matter is considered as Netzah, Hod, Yesod de Keter having clothed inside Hochma and Bina, and became a Mochin for them. It means that it brought them back to Behinat GAR and Rosh. This is because when NHY de Keter were above them, they were rejected from the Rosh and became Behinat Guf. Now, however, that NHY de Keter have stretched and the lower Hey in them descended under their Otiot, they acquired the Behinat GAR once more. This is why it is called Hitlabshut for Mochin. This is the third step of the lower Hey, since she descended under the Otiot.

12. Now you can see what is always brought in the Rav’s words, that Yesod de Elyon is Daat to the Tachton, as here is where it is rooted. When NHY de Keter are above HB like the Holam above the Otiot, these YHV de HB are considered Behinat HGT, meaning a Guf where Yod is Hesed, Hey is Gevura, and Vav is Tifferet.

However, after NHY de Keter stretched and clothed in the HB as Kamatz under Otiot YHV, and the HBreturned to the Rosh, the YHV have now become Behinat Hochma, Bina, Daat in the Rosh. The Yodbecame Hochma, the Hey, Bina, and the Vav, Daat.

Thus, it is considered that Netzah de Keter raised Hesed de HB to Hochma by clothing in them, the Hod de Keter raised Gevura to the degree of Bina, and the Yesod de Keter raised the Tifferet de HB to the degree of Daat. You find that through Hitlabshut Yesod de Keter in Tifferet de HB, the Tifferet became Sefirat Daat. This is the meaning of Yesod becoming Daat through Hitlabshut in the Tachton.

You should know that there are two Behinot of Daat: Daat de Elyon, and Daat de Tachton. This is because the Tifferet de HB that has not become Behinat Daat de HB is called Daat de Elyon, since these Kelim de HB have nothing of the lower Hey, but only from Behinat First Hey (Histaklut Pnimit here, item 9).

For that reason it has no connection with the ZON, which are mixed with the lower Hey (Histaklut Pnimit here, item 6). Know, that this Daat that shines in the Kelim that have Hitkalelut with the lower Hey, is called Daat Tachton.

13. Thus we have clarified that the Zivug and Hitlabshut NHY de Keter in HB de Nekudim is useful only to HB, since it returned them to Behinat Rosh. However, for the ZAT de Nekudim, these GAR do not illuminate at all because of the lower Hey in the Peh de Nekudim. These GAR cannot shine to her because they are not incorporated with her at all. Therefore, we need a second Zivug for GAR to shine for ZAT as well, and this is the Zivug of NHY de AK to HB de Nekudim. From this Zivug the ZATextend with the Daat Tachton, as will be explained.

First we must thoroughly understand the matter of NHY de AK. You already know that these NHY are the Shoresh of this whole connection of the two Heyin and their ascent to Nikvey Eynaim. First, the SAG expanded to the Sium Raglin de AK, and clothed the Inner NHY de AK, meaning the first Partzuf de AK.

After that, Ohr SAG, being Behina Bet, mixed with the Behina Dalet in the Inner NHY de AK. Therefore, when the Masach rose to Rosh de SAG to be renewed in a new Zivug, it raised with it the Reshimo de Behina Dalet, which was incorporated in it. By that the lower Hey, which is Behina Dalet, rose to Nikvey Eynaim (see Ohr Pnimi item 6), and this ascent is called Tzimtzum NHY de AK.

The Zivug made in the Nikvey Eynaim took Bina and ZON of each degree out, AHP de Rosh became the Guf, and HGT, Bina and ZON de Guf became NHY. Bina and ZON de NHY departed from the Atzilut of the Partzuf completely, meaning to Behinat Separated BYA. For that reason Partzuf SAG de AK ended in the place of Tabur de AK, and the Parsa was stretched below it (see Ohr Pnimi item 6).

14. We must thoroughly understand what the Rav has written above (Part 6, items 11, 12), that the Tzimtzum and Parsa are two separate matters. This is because Tzimtzum NHY de AK was to diminish the Ohr for the purpose of Nekudim, and the Tikun of the Parsa is not for Olam ha Nekudim itself, which is Olam ha Atzilut, but for Olam Beria below it.

This means that here is the beginning and the Shoresh of the three Olamot Beria, Yetzira, Assiya, called “Separated Olamot”. This is done by Tzimtzum NHY de AK, where the Reshimot rose from the two Heyin: the First Hey, and the lower Hey. They connected in NHY de AK and came in Nikvey Eynaim, and from this Zivug came the core of the Eser Sefirot de Nekudim, as lower Hey in the Eynaim and YHV in the AHP.

It is known that the Reshimot de ZON that came from NHY de AK returned to their place below Taburlike the GAR de Nekudim, meaning also through the division of the degree, where Bina and ZONdeparted from the degree. It turns out that that Ohr de ZON that returned to its place after the Zivug de Nikvey Eynaim in Rosh de SAG, did not fill the entire Eser Sefirot from Tabur de AK ha Pnimidown, but only the Keter and Hochma in it. Bina, ZA and Malchut in it went completely out of Atzilut and became the Behinat three Olamot Beria, Yetzira, Assiya, and all this was done through Tzimtzum NHY de AK.

However, the Parsa is a special Tikun for the purpose of Beria, meaning for the purpose of the three Separated Olamot that separated from Ohr Atzilut because of the division of the degree. However, they are all named after Bina, meaning Olam Beria, because this is the highest Sefira.

This matter of the Tikun is truly a profound matter, since in fact, the Parsa too is a division of the degree on the Nikvey Eynaim that extends from Tzimtzum NHY. However, there is a matter of “draws from above and gives below” in it, as the Rav brought from the Zohar (Part 6, item 9).

It means that there is a matter of ascent and descent in it. On the one hand, it is the Rakia that separates between the Male Mayim Elyonim, and the Female Mayim Tachtonim. This is done by force of the division of each degree, bringing Bina and ZON outside, turning Keter and Hochma of the degree into Male Mayim Elyonim. Bina and ZON of the degree were separated and departed as Female Mayim Tachtonim, which is the reason that Parsa is called a “Separating Rakia”.

On the other hand, there is a matter of drawing from above and giving below in her, meaning by the Zivug Elyon de AB SAG, the lower Hey descends from the Eynaim to the place of Peh de Rosh, and then the Parsa splits. It means that the difference between Keter and Hochma, to Bina and ZON, is canceled because they return to their degree as before (see Ohr Pnimi item 12).

15. This Tikun of the return of Bina and ZON to the degree is named only after Parsa. However, this was done only because of the Zivug de AB and SAG, and how would Parsa help in that, to merit this Tikun being named after it?

The thing is that anything that manifests does not change after its emanation. Hence, after the lower Hey came in the Nikvey Eynaim once, she never descends from there again. Thus, a second Rosh was erected for the matter of the ascent and the descent of the lower Hey from the Nikvey Eynaim, which receives from the first Rosh.

Thus, the lower Hey in the Nikvey Eynaim of the second Rosh is in Behinat ascending and descending. Also, that difference in the Nikvey Eynaim of the second Rosh between the Keter and Hochma in it and the Bina and ZON in it is called the Tikun of the Parsa, since it is in Behinatascending and descending. This is so because only it is corrected in this way, for the lower Hey to descend to her place to Assiya and brings back the Bina and ZON that departed from all the degrees.

However, the difference that was made in the Nikvey Eynaim of the first Rosh, called YESHSUT, is never canceled with respect to the Bina and ZON that departed from it. This is because there it is considered the beginning of Atzilut, which is not subject to change.

Besides the above there is yet another special Tikun in Parsa: it hides and conceals the force of the lower Hey in the Nikvey Eynaim of the first Rosh, so it does not bestow below when the AHP return to the Rosh. Had it not poured down to the second Rosh, the lower Hey of the second Rosh would have been unable to descend from the Nikvey Eynaim to Peh. This is because the force of the Elyon always dominates its Tachton. However, the Parsa conceals it, and its power is not dispensed below at that time, and remember that.

From the above you will understand the differentiation between HaVaYaH de AB and HaVaYaH de SAG. As HaVaYaH de AB is fulfilled with Yodin, so HaVaYaH de SAG is fulfilled with Yodin. The only difference between them is in the fulfillment inside the Vav: the filling of the Vav de HaVaYaH de SAGis with Aleph.

This is so because the meaning of the Tzura of the Aleph is explained regarding the Tikun of the Parsa: its Tzura consists of two Yodin, an upper Yod and a lower Yod, with an inclined Kav, which is the Parsa, diagonally separating between them. This implies the division of the degree that occurred because of Tzimtzum NHY and the ascent to the Nikvey Eynaim. The upper Yod is Behinat Keter and Hochma of the degree from Nikvey Eynaim up, called Male Mayim Elyonim.

The lower Yod is the Bina and ZON of the degree from Nikvey Eynaim down, which departed from it, called Female Mayim Tachtonim. The Parsa between these Yodin is the Rakia that separates between waters and waters. This matter is discerned as the association of Midat ha Rachamim with Din, which is the first beginning of the Olamot. Hence the Aleph is the Rosh and the beginning of the twenty-two Otiot from which the Olamot were created.

16. It has been clarified that the Tikun of the Parsa is not in the first Rosh, which is YESHSUT from the Tabur up, but in the second Rosh, which is from Tabur down. In the Pnimiut they are NHY de AK, and in Hitzoniut they are the GAR de Nekudim, the place of MA and BON de AK, which the Vav of the Name HaVaYaH implies.

Hence, in the YH de HaVaYaH de SAG, which are from Tabur up, there is no issue of Parsa and lower Hey there. They are equal to Partzuf AB, filled with Yodin equally with Partzuf AB. However, the Vav de HaVaYaH de SAG from Tabur down is filled with Aleph, for there is the place of the Tikun of the Parsa and the division to Mayim Elyonim and Mayim Tachtonim.

Know, that because of that, HaVaYaH de MA is found to be filling all four Otiot with filling of Alephin. This is because it was primarily emanated in the form of the Parsa and the association of the lower Hey (Histaklut Pnimit here, item 6). However, in HaVaYaH de AB there is no fulfillment with Alephwhatsoever, because the entire differentiation between AB and SAG refers to the association with the lower Hey performed in Partzuf SAG, not in Partzuf AB. Even in the SAG the connection is unapparent, but only from Tabur down in its ZA, and not from the Tabur up.

17. Now you can understand the matter of the Zivug de AB and SAG by which the lower Heydescends from the Nikvey Eynaim and returns to her place as in the beginning. You already know that the Rosh of the SAG clothes the HGT de AB from Chazeh de AB to its Peh, since it is its Behinat Hitpashtut Bet, as written in the previous parts.

After the AB dispenses its Orot to the SAG, and since the Ohr de AB hasn’t any Behinat lower Hey in the Eynaim. Hence, when Orot AB come in SAG, they lower the lower Hey in the Nikvey Eynaim de SAG to the place of the Peh too, being her real place, as she is in AB.

Below, in Olam ha Tikun, this Zivug is performed by the ascent of MAN from the Tachtonim. Here, however, there is still no conduct of raising MAN, but the Zivug is done by itself, namely by SAG’ssuction of sufficient amount of Orot de AB. These Orot lower the lower Hey to her real place.

18. After the above-mentioned Zivug de AB SAG is performed, two operations occur: one in Pnimiut AK, meaning the inner ZON from its Tabur down, and one in Hitzoniut AK, meaning in GAR de Nekudim clothing without, from Tabur down. This is because in Hitzoniut AK, the Keter de Nekudim lowers its NHY and clothes them to Mochin in Hochma and Bina de Nekudim.

It means that it lowers the lower Hey from its Nikvey Eynaim, separating it from the HB de Nekudim, which took them out to Behinat Guf. Now it lowered the lower Hey to her real place, to Peh de Nekudim, as a Kamatz under the Otiot YHV (see Histaklut Pnimit here, item 12), and the YHV that were as HGT returned and became Behinat HBD, meaning Behinat GAR and Rosh.

However, this is enough only for Behinat HB de Nekudim themselves, but no He’arah extends to ZAT de Nekudim any longer, because these HB have nothing of Behinat lower Hey. Hence, they have no connection to the ZON that are incorporated of the lower Hey, as he wrote there in item 12, and item 9 here.

The second act extended from the above-mentioned Zivug de AB and SAG to the inner ZON de AKbelow its Tabur. This is because this Ohr descended and fissured that Parsa in Pnimiut de AK that separates the inner ZON and brings them outside the Atzilut of SAG. Now it is canceled and Ohr SAGreturns and expands to the inner ZON as before the Tzimtzum NHY, meaning through Sium Raglin de AK.

This is so because then Bina and ZA and Malchut too, which came outside NHY de AK, and became the three Olamot Beria Yetzira Assiya, have now returned to Behinat Atzilut, meaning NHY de AK, as in the beginning. Now you can understand the Rav’s words above, who says that the Parsa is a Tikunfor the purpose of Beria, mentioned in item 14. It is so because through the Tikun of ascent and descent in the Parsa, Beria Yetzira and Assiya were returned to NHY de AK, returned to Behinat Atzilut.

19. Since GAR de Nekudim clothe NHY de AK, here too there is a Zivug of NHY de AK with the HB de Nekudim, as in AB and SAG. It dispenses them the Ohr of the Melafom, being the Vav with the Nekuda, which means that it is Behinat lower Hey that shines inside the Otiot de YHV. The lower Heyis called Nekuda and Behinat Peh de Nekudim is the Vav, which the Nekuda comes inside the Vav, incorporated in the Vav of the HB.

Before they received the Melafom from NHY de AK, they could not dispense ZAT anything because they were not mingled with the lower Hey (see item 9). This is because the lower Hey remained in the Nikvey Eynaim, meaning NHY de Keter of the Nekudim and YHV, meaning that the lower Heydescended to HB, being AHP to the Keter.

However, now the Vav of the YHV received the lower Hey, being the Nekuda inside the Melafom, from Yesod de AK, and Hochma and Bina mingled with the lower Hey. Also, HB returned and mated on her, meaning extended Ohr Elyon on that Masach mixed with the lower Hey, and extended Komat Keter. This Ohr returned and poured also from above downward to the ZAT, to Behinat Guf, as it is written in its place, in Part 7.

This is the fourth step that the lower Hey made, meaning when she came inside the Otiot de YHV, which are HB de Nekudim, as a Nekuda inside the Vav. From here she can expand into the Guf de Nekudim, called the “seven lower Sefirot de Nekudim”.

Delve deep into the matter of these four steps that the lower Hey made from the time of her connection with the First Hey inside the Kelim of the inner NHY de AK, until she came inside the Otiot, being the Kelim de HB de Nekudim. From there she could come to her place, meaning ZAT de Nekudim.

This is because she made the first step from NHY de AK to Nikvey Eynaim as Holam, and there are three degrees in this step: the first in Nikvey Eynaim de Rosh de SAG; the second, in Nikvey Eynaim of YESHSUT, being the place of the Tabur; the third, in Nikvey Eynaim de Keter de Nekudim.

In all of these, she was as Holam above the Otiot YHV, meaning as lower Hey in the Eynaim and YHVin the AHP. In this Behina there were the YHV, which are the AHP, completely clean from the lower Hey (see item 10).

She made the second step from the Nikvey Eynaim de Keter Nekudim to Peh de Nekudim as Kamatz under the Otiot de YHV. By that the HB returned to Behinat Rosh because YHV that were in Behinat HGT departed and came to Behinat HBD de Rosh. They are still clean of lower Hey since she is below them as Kamatz.

She made the third step by the Zivug of Yesod de AK, at which time she came to receive inside the Kelim de HB, meaning inside Otiot YHV. Through the Zivug de AVI she descends to her place to ZON de Nekudim, and this is the fourth step.

Know, that this fourth step is called Psia le Bar (stepping outside). It means that here she stepped outside of Atzilut because the Kelim of the seven lower Sefirot, where the lower Hey expanded, illuminate outside Atzilut first by the force of the He’arat Yesod de AK that returned the BYA to Atzilut.

However, the ZAT could not exist like that, and their BYA returned, departed and were separated from Atzilut. This is called “the breaking of the vessels”, and for that reason this last step is called Psia le Bar.

We have explained two Psi’ot (pl. for Psia) in the Behinat Holam itself (item 10 above). This is because there is Behinat Holam that does not have Tikun of the Parsa, meaning it can expand under the Otiot, which is the lower Hey in the Nikvey Eynaim de YESHSUT. Also, there is Behinat Holamthat does have the matter of ascent and descent, which is the lower Hey in Nikvey Eynaim de Keter de Nekudim. We considered them two Psi’ot, so there are five Psi’ot here: four Psi’ot until it comes inside the Kelim de HB, and one Psia le Bar.

20. We must thoroughly understand the difference between the two Behinot in the above-mentioned Holam. The Behinat lower Hey in the Nikvey Eynaim on the first Rosh does not descend form her place any longer and the lower Hey of the second Rosh, which is the Keter de Nekudim, descends below through the Zivug of AB and SAG.

The reason for it is that it’s been explained above (here, item 15) that the primary Tikun in Parsa is to conceal and hide the force of the lower Hey found in the Nikvey Eynaim de Rosh de Elyon when the lower Hey de Rosh de Tachton descends to the place of the Peh.

The matter of this Tikun will not be portrayed in the first Rosh itself, since there, in the place of her first creation, the lower Hey is in association with the First Hey. Had she descended from there, she would have had no way of ascending any longer. Moreover, the whole issue of the Parsa is nothing but an upshot of this lower Hey that rose to Nikvey Eynaim of the first Rosh.

Hence, she cannot descend from her place, as there is no one to conceal her force. However, after the Parsa is born under the first Rosh, and the AHP that went outside the First Rosh also divided into GEand AHP by themselves, it became possible for the First Hey to descend from these Nikvey Eynaim of that Rosh.

This is because the Parsa conceals the First Hey in the Nikvey Eynaim of the first Rosh in a way that the primary association of Midat ha Rachamim with Din, is made in Nikvey Eynaim of the First Roshinto a fixed, existing Shoresh. However, the Parsa can conceal her force on occasion, not permanently. This act of association, meaning the above-mentioned ascent and descent is placed in the second Rosh.

21. You should also remember the need for two Behinot Zivugim made in Hochma and Bina de Nekudim that were explained above. They are: the matter of Hitlabshut NHY de Keter Nekudim to Mochin in HB, and the matter of the He’arat Yesod de AK of the point Shuruk to HB de Nekudim.

This is because the Zivug de NHY de Keter helped only HB, meaning the Behinat Rosh de Nekudim, as by the descent of the lower Hey to the place of the Peh, the HB returned to Behinat Rosh. However, that did not help at all to the Behinat Guf de Nekudim, being the seven lower Sefirot, as it is written in item 10.

Thus, the He’arah of the inner NHY de AK was necessitated, being Behinat lower Hey in and of themselves (see Ohr Pnimi item 7). After the HB received the He’arat lower Hey from Yesod, as Vavwith the Nekuda inside it, meaning the lower Hey, because the Nekuda came inside the Kelim de HB, that Ohr is the core of ZAT that came to Bina de Nekudim. She procreated them and they came down to their place.

22. We must still clarify, that it is known that any Partzuf Tachton clothes its Elyon from Peh de Roshdown, as it is thoroughly written in the previous Partzufim de AK. Thus, why doesn’t that Partzuf de Nekudim, emanated from Partzuf SAG, clothe it whatsoever? After all, Keter de Nekudim begins below the Sium of the entire Partzuf de SAG, but it clothes the NHY of the first Partzuf de AK, called Partzuf Galgalta de AK.

We must also ask: what happens with the Reshimot de Taamim de SAG that remained after the Histalkut of these Orot? After all, all the Orot de Guf depart and rise to their Maatzil because of the Hizdakchut of the Masach.

What is even more perplexing, where does the fulfillment to the Guf de SAG from Tabur up to the Pehcome from after the Histalkut of the Ohr from there? In all the Partzufim the Tachton fills and clothes to its Guf de Elyon after its Histalkut. However, the Partzuf Nekudim doesn’t clothe its Elyon, being SAG, as it stands below its Sium Raglin. Thus, who fulfills it after the Histalkut of its Orot to the Maatzil?

To understand that we must be precise with the Rav’s words here (Part 6, item 17). He writes, “all the  Ohr extending through  Tabur, though it is from  Behinat Eynaim, is all swallowed and incorporated in  Akudim, hence becoming indistinguishable. However, only the  Ohr that extends below  Tabur to its  Raglaim is called  Nekudot, as now it stands alone.”

This we must understand: why is the Ohr from Behinat Eynaim, being Ne’etzal from Partzuf SAG, swallowed and mingled in Akudim de SAG and is unapparent whatsoever through the Tabur? After all, any Partzuf Tachton clothes the Elyon above Tabur too. Also, it is still quite apparent, and is not contained in it and swallowed in it.

23. Here you must remember all the elements in the creation order of a Partzuf Tachton from the Elyon, explained in the previous parts. We will mention just a few:

The primary factor in the birth of a Partzuf is the Hizdakchut of the Masach until it equalizes with the Maatzil. By that it raises all the Reshimot de Sefirot Guf to the Maatzil, which remain after the Histalkut Orot de Guf. There the Masach mingles with them in the Masach de Malchut de Rosh, called Maatzil, and then the Reshimot are renewed by the Zivug Elyon de Rosh.

When the Aviut in their Guf is recognized, they must exit the Behinat Rosh and return to Behinat Gufas they were in the beginning. However, not to Behinat Tabur de Elyon as they were first, but one Behina higher than the Tabur de Elyon, since the last Behina always disappears during the Hizdakchut, until it leaves no Reshimo.

The Tabur de Elyon is always the last Behina to disappear, hence its corresponding Behina in the Guf de Elyon is found to be one degree above the Tabur de Elyon. This is the conduct in all the Partzufim, (see above Part 4, Table of Topics, item 210).

Partzuf Nekudim, which is MA and BON de AK, emanates from its Elyon, being Partzuf SAG de AK, according to the above order. By the Hizdakchut of the Masach de Guf de Partzuf SAG de AK, it equalized its Tzura with the Maatzil, being Malchut de Rosh SAG, and raised all the Reshimot that the Orot left after their Histalkut from the Guf to the Maatzil.

After their renewal there in Zivug de Rosh, and after their Aviut had been recognized, they came out of the Rosh and descended to their corresponding Behina in the Guf, being one degree above Tabur de SAG. That place is called Chazeh de SAG, and from the Chazeh up emerged the Eser Sefirot de Rosh by a Zivug with the Ohr Elyon. From the Chazeh de SAG down the Eser Sefirot de Guf came out in Toch and Sof through Tabur, meaning through Sium Raglin de SAG, and this is the order in all the Partzufim.

24. It is known that this Masach de Guf SAG purified and rose to Malchut de Rosh SAG, meaning to Nikvey Eynaim, to Behina Aleph de Rosh. It also contains all the Reshimot that remained from Orot de ZON de AK ha Pnimi after the Histalkut of their Orot from them (see Ohr Pnimi item 1).

It turns out that in this Hizdakchut Masach de Guf de SAG there is a great difference from all the Partzufim, as it consists of two Behinot Reshimot from two separate Partzufim: the first is the Reshimot that remain from the ZON de Partzuf Galgalta de AK. These are distant from one another because the Reshimot of itself come from Masach de Behina Bet, and the Reshimot of ZON de AK ha Pnimi come from Masach de Behina Dalet.

Hence, when they were mingled with the Masach and rose to the Zivug de Elyon in Rosh de SAG, two kinds of Zivugim came out on them: the first on its own Reshimot, from which the Ohr Eynaim that expanded to Tabur came out (here item 22). He says about it that it was swallowed and incorporated in Akudim and is unapparent, and its order of Halbasha is as mentioned above. This is because after its Aviut had been recognized, and the Masach descended from Rosh to Chazeh, it generated Eser Sefirot de Rosh from the Chazeh to Peh de SAG, and Eser Sefirot de Guf from the Chazeh down to the Sium Raglin of SAG, meaning the place of Tabur de AK.

The second Zivug was made on the Reshimot incorporated from Behina Dalet, meaning Ohr de Nekudot de SAG that clothed that ZON de Partzuf Galgalta de AK. The Behina Dalet connected in them there (Ohr Pnimi item 6), and this is the Ohr that descended from the Eynaim and expanded below Tabur de AK. The Rav says about it that only it is named “Nekudot” because it came out in Behinat lower Hey in the Eynaim and YHV in the AHP.

25. Indeed, the above division of the two Partzufim from Tabur up and from Tabur down has been rooted in Partzuf SAG itself even before its Histalkut. This is because then too the Rav states (Part 6, item 6) that it divides by Taamim and Nekudot. The Taamim de SAG are that part of SAG that is not mixed with the inner MA and BON, which he compares to AVI, extending through Tabur de AK. The Nekudot de SAG are that part of SAG that clothed and connected in the inner MA and BON, which he compares to YESHSUT, beginning from Tabur down.

Thus, back in Partzuf SAG before the Histalkut of its Orot, two separate Partzufim have been rooted in it, by the force of the connection with the Behina Dalet of the inner MA and BON. Its Partzuf Elyonis called Taamim, being Behinat AVI, and its Partzuf Tachton is called Behinat YESHSUT, called Nekudot.

Thus we have learned that the outer Partzuf MA and BON de AK, emanated from the outer Partzuf SAG de AK is divided into two Partzufim: the Elyon through Tabur, and the Tachton from Tabur down. When you regard both as one Partzuf, like the Taamim and Nekudot de SAG, then the Elyon will be considered GAR, and the Tachton as VAK, which are as AVI to ZON de Atzilut.

26. Now you can understand what is presented in several places, that GAR de ZA remain in Imaduring its Atzilut, and do not depart with it. It has been explained above (here item 8) that Olam ha Nekudim is the first ZON that appears in the Olamot, meaning MA and BON.

It also explains that the core of MA and BON is its connection with the Behina Dalet (here item 6). It is always emanated from Partzuf SAG, meaning Partzuf Bina, because as it is here, so it is in all the Olamot. Hence, SAG is called Ima, since she is the Maatzil of ZON, meaning MA and BON.

In the first MA and BON you find that the Ne’etzal from the SAG de AK had to come out in two Partzufim: Partzuf GAR from Peh de SAG to Tabur, not incorporated with the lower Hey, and Partzuf VAK from Tabur down, incorporated in the lower Hey.

The Partzuf Elyon above Tabur was mixed and swallowed in Akudim de SAG because it hasn’t any of the Behinat Nekudim, meaning the connection with the lower Hey. Only the Partzuf from Tabur down is considered Partzuf Nekudim, meaning MA and BON. Thus, the GAR de MA and BON remain and are swallowed in Guf de Ima, meaning the SAG, and do not leave with the MA and BON.

In other words, they do not connect with them whatsoever since they are an entirely separated Partzuf, as the Rav says, that the Ohr from Peh to Tabur is swallowed and incorporated in Akudim de SAG.

It is known that all the forces in the Elyon must be in all its Tachtonim. Hence, the matter of the division of MA and BON into two Partzufim GAR and VAK that appeared in the first MA and BON, applies in all the Partzufim de MA and BON from here on. The GAR remains adhesive and is swallowed in its Maatzil, meaning Ima, and only the VAK come out with the name MA and BON.

CAUSE AND CONSEQUENCE

We shall now explain the order of all the operations made in the  Olamot through cause and consequence thus far, meaning how every operation is necessarily generated in all its conditions by its original cause.

1. We shall begin with  Olam ha Tzimtzum. The  Tzimtzum was primarily on  Behina Dalet, which is Behinat Malchut de Ein Sof, called the “Middle Point”. However, the  Histalkut of the  Ohr was from all Eser Sefirot, and these  Reshimot that the  Ohr left after its  Histalkut are called  Eser Sefirot de Igulim.

Afterwards a  Masach was erected in the  Malchut of the  Eser Sefirot de Igulim and the  Ohr Elyon expanded once more, until it struck that  Masach in  Kli Malchut. From the  Hakaa of the  Ohr Elyon in the  Masach, a great  Ohr appeared, called  Ohr Hozer.

This  Ohr Hozer rose and clothed the  Ohr Elyon up to  Keter, from below upward, and those  Eser Sefirot are called the  Rosh of the  Kav. After that the  Ohr Hozer expanded once more with the  Ohr Elyon inside it from above downward, in the same amount it clothed from below upward before in the Rosh of the  Kav.

That  Hitpashtut from above downward is called  Toch and  Sof of the  Kav, and these  Rosh, Toch, Sof of the  Kav are called “the first  Partzuf of  Adam Kadmon”, or  “Partzuf Galgalta de AK”.

2. Thus we have before us ten operations:

1. The place where the Tzimtzum occurred. 
2. The Eser Sefirot that the Reshimot laid called Eser Sefirot de Igulim. 
3. Eser Sefirot called Igulim. 
4. The Masach in Kli Malchut. 
5. Hitpashtut Ohr Elyon once more. 
6. Zivug de Hakaa of the Ohr Elyon with the Masach. 
7. Ohr Hozer that becomes a Levush and Behinat reception for the Ohr Elyon. 
8. Eser Sefirot de Yosher, the Rosh of the Kav. 
9. Hitpashtut of the Malchut with the Ohr Hozer into Eser Sefirot from above downward. The first nine Sefirot of those Eser Sefirot are called “the Toch of the Kav”, and the Malchut of those Eser Sefirot is called “the Sof of the Kav”. 
10. Nekudot ha Sium of the Kav. From there down it is darkness and not Ohr.

3. Now we shall explain the connections of cause and consequence among them: First, the place where the  Tzimtzum is made is caused by the  Histalkut Ohr Ein Sof from there. Thus, the first thing to know is that there is no absence in the spiritual. Hence, any slight change in the spiritual does not mean that the first  Tzura is absent from its place, as in corporeality. Rather, it means that the first Tzura remains in its place unchanged in any way, and the change in the  Tzura refers to an addition to the previous  Tzura. Thus, now there are to forms instead of one.

We must also remember that the law of separation in the spiritual is nothing more than the disparity of  Tzura. As the ax separates in the corporeal, so disparity of  Tzura separates in the spiritual. Thus, if the spiritual acquires some change within, it divides and becomes two. The distance between them is as the measure of the difference of form between them. If it is a slight difference, they are still considered close, but if the disparity is great, they are considered far from one another.

4. The reason for the  Tzimtzum and the  Histalkut Ohr is that  Malchut de Ein Sof, which is  Behina Dalet, wanted a more complete  Hishtavut Tzura with the  Ohr Elyon, as explained above in Part 1  Ohr Pnimi and  Histaklut Pnimit. It explains there that there was not even a slight change made in  Ein Sof itself by the  Tzimtzum that was made, but that this  Olam Tzimtzum is only an addition, renewed over the  Ohr Ein Sof.

The thing is that  Malchut de Ein Sof wanted greater  Dvekut. Hence, a change of form occurred in her, for that yearning did not manifest in her in  Ein Sof. Thus, it is considered that a new  Tzura was added here, and she departed from  Malchut de Ein Sof, and acquired her own name, which is  Behinat Keter de Olam ha Tzimtzum.

This  Keter itself expanded into four  Behinot, and when  Behina Dalet in it appeared, wanting greater Hishtavut Tzura with the  Ohr Elyon, she diminished the will to receive in her and all the  Ohr that was there immediately departed. This is because the entire vessel of reception in the spirituals is the will to receive. Without the will to receive there is no  Ohr, because coercion applies only in the corporeal, of course.

Thus we have explained the operations, which are the place where the  Tzimtzum was made and the Eser Sefirot that the  Reshimot made into  Eser Kelim de Igulim left. The yearning for equivalence of form in  Malchut de Ein Sof activated both of them together, meaning the  Hitpashtut Ohr and its Histalkut from there.

From them came the third act, the ten  Kelim de Igulim, because these  Reshimot that remain after the  Histalkut are the  Igulim. Thus, these three acts are necessary and stem from one another.

5. The fourth act is the  Masach in  Kli Malchut de Igulim extending by the  Histalkut Ohr from all four Behinot. This is because the  Tzimtzum was only on  Behina Dalet while the  Histalkut was from all  Eser Sefirot, for at that time,  Behina Dalet was the entire receptacle for the  Ohr.

Thus, there immediately awakened in her a  Ratzon to extend the  Ohr over only the first three Behinot, and not on  Behina Dalet, for she couldn’t tolerate the darkness. Because of the manifestation of that  Ratzon, the fundamental  Gevul was elicited and born in the  Olamot, as it says, “Thus far shalt thou come, but no further.”

This refers to the limitation on receiving only in the first three  Behinot. This form of reception is called “Tikun Masach in  Kli Malchut”. It extended by the  Hamshacha of  Ohr from the  Maatzil once more after the  Tzimtzum.

Thus the fourth act and the fifth act have been explained. They are:  Masach in  Kli Malchut, and the Hitpashtut of the  Ohr Elyon once more. This is because the  Histalkut Ohr activated both the  Masach and the  Hamshacha of  Ohr Elyon once more, on the first three  Behinot, for she couldn’t tolerate the darkness.

6. The sixth operation is the  Zivug de Hakaa of the  Ohr Elyon with the  Masach, extending by the force of the  Ohr Elyon itself. The  Tzimtzum and the  Masach made on  Behina Dalet came out by the force of the  Ne’etzal itself, and the  Ohr Elyon extending from  Ein Sof that filled the entire reality there without any  Gevul does not tolerate the  Gevul imprinted in the  Masach.

Quite the contrary, it wants to come into  Behina Dalet as well, and fill the entire reality as is its custom, but the  Masach pushes it back by the force of its  Gevul. This is called  Zivug de Hakaa. Thus, the  Zivug de Hakaa extends from the  Ohr Elyon itself.

7. The seventh operation is that the  Ohr Hozer, which becomes a  Levush and receptacle for the  Ohr Elyon, extends by the force of the  Hakaa of the  Masach in the  Ohr Elyon, to the extent that it pushes it back. This is because that full measure of the  Ohr Elyon that was fitting to come in  Behina Dalet and did not come there because of its detainment on the  Masach that pushed it back, is called  Ohr Hozer.

Thus, the  Ohr Hozer extends from the  Hakaa of the  Masach on the  Ohr Elyon. Remember, that from the  Tzimtzum onward, from the time  Behina Dalet stopped being a receptacle for the  Ohr Elyon, the Ohr Hozer took its place. In other words, the  Ohr Hozer became the vessel of reception instead of Behina Dalet before. Other than that, there is no vessel of reception.

8. The eighth operation is the  Eser Sefirot de Yosher in  Behinat Rosh of the  Kav. It extends by the Histalkut of the  Ohr during the  Tzimtzum (see item 5), for it is the fifth operation. However, they do not connect and clothe to be  Shorashim to the  Partzuf except through the  Ohr Hozer in the above-mentioned seventh operation, relating to its  Halbasha on them from below upward.

9. The ninth operation is the  Hitpashtut of  Malchut with the  Ohr Hozer in her from above downward into  Toch and  Sof. It extends from the  Masach in  Malchut of the  Rosh.

She is considered moving from “potential to actual” because the same measure of rejection and measure of  Hitlabshut that emanated by the force of the  Masach in the  Eser Sefirot de Rosh, were only in “potential”. In fact, there are neither rejection nor  Hitlabshut there. Rather, everything that is done in the  Eser Sefirot de Rosh in potential manifests later in the  Toch and  Sof, called  Guf, in actual fact.

The measure of the  Ohr that the  Ohr Hozer clothed in the  Rosh in “potential”, in that same measure the  Ohr Elyon is found to clothe in the  Guf de facto. This  Hitlabshut is called “the  Toch of the  Guf” from  Peh to  Tabur.

The  Behinot Sium that the  Masach made in the  Eser Sefirot de Rosh in potential, meaning the  Behinat Hakaa it made on the  Ohr Elyon not letting it expand into  Behina Dalet appears in the  Guf de facto, from  Tabur down to  Sium Raglin. This is called the part of the  Sof of the  Partzuf.

Thus, from  Sium Raglin of the  Partzuf and under, the middle point appears in actual fact, as the Masach stops the  Ohr Elyon there altogether, and leaves a vacant  Halal without  Ohr. Hence, the Behinat Toch of the  Guf is considered the position of the first nine  Sefirot, and the  Behinat Sof of the Guf is regarded as  Sefirat Malchut alone, meaning the  Behinat limitation and power of  Sium in her.

Thus the ninth operation and the tenth operation were explained. These are the  Hitpashtut Malchut from above downward to  Toch and  Sof, called  Guf, and the point of the  Sium of the  Kav, under which it is darkness and not  Ohr, both activated by the  Masach de Rosh.

10. Thus the cause and consequence through the elicitation of  Partzuf ha Aleph de AK has been explained, called  Partzuf Galgalta de AK. Now we shall explain the elicitation of the five  Partzufim de AK from one another by way of cause and consequence.

First we shall explain the causes for the birth of a  Partzuf in general, meaning as it is in all the Partzufim equally, and then we will explain the particular  Partzufim.

The first cause in the birth of a  Partzuf is the  Bitush de Ohr Makif and  Ohr Pnimi on one another, by which the  Masach de Guf of the  Partzuf purifies and becomes as  Zach as the  Masach in  Malchut de Rosh. This is considered ascending and mingling in the  Zivug Elyon de Rosh, along with the  Reshimot de Eser Sefirot de Guf contained in it.

Its two Upper  Reshimot, called  Zachar and  Nekeva, generate two kinds of  Zivugim in the  Masach de Rosh. Through this  Hitkalelut, the  Masach and the  Reshimot renew, until it becomes apparent that its Shoresh is from the  Aviut de Guf, except the last  Behina, which disappears from them.

Then they descend to the  Guf once more, in its  Hitzoniut, to the place of the  Chazeh, and the  Ohr Elyon expands in  Zivug de Hakaa on this  Masach, raising  Ohr Hozer from the  Masach upward. It extends  Eser Sefirot de Rosh, whose  Koma reaches the  Peh of the previous  Partzuf.

After that  Malchut expands from the  Chazeh downward with the  Ohr Hozer in her into  Eser Sefirot de Guf in  Toch and  Sof. These  Rosh, Toch, Sof are considered an upshot, a son to the former  Partzuf, clothing it from  Peh de Rosh through its  Sium.

11. Thus there are fourteen operations before us:

1. Bitush de Ohr Makif in Ohr Pnimi. 
2. Hizdakchut of the Masach. 
3. Hitkalelut of the Masach in Reshimot de Eser Sefirot de Guf. 
4. Two Upper Reshimot: Zachar and Nekeva. 
5. Two kinds of Zivugim in the Masach of the Rosh. 
6. Renewal of the Aviut in the Masach and the Reshimot. 
7. The manifestation of the Aviut de Guf in them. 
8. The concealment of the Reshimo of the last Behina in them. 
9. Their exit from the Rosh. 
10. The arriving at the Hitzoniut of the Guf of the previous Partzuf in the place of the Chazeh. 
11. Zivug de Hakaa performed on the Masach in the place of the Chazeh extending Eser Sefirot de Rosh. 
12. Hitpashtut of the Malchut de Rosh from the Chazeh down to Behinat Guf in Toch and Sof. 
13. Clothing the previous Partzuf. 
14. Its Koma begins from the Peh of the previous Partzuf.

12. Now we shall explain the cause and consequence connections in them. The first operation is the Bitush de Ohr Makif in  Ohr Pnimi extending from the  Masach. To the extent that the  Masach extends and clothes the  Ohr Pnimi in the  Partzuf, it rejects the  Ohr Makif that belongs to the  Partzuf.

This is so because its ability to clothe the  Ohr Elyon comes entirely by its  Hakaa on the  Ohr Elyon that pushes the full measure of  Ohr that should expand in  Behina Dalet back, not letting it expand in the  Partzuf from its  Tabur down. It is known that this  Ohr that cannot clothe in the  Partzuf is the  Ohr Makif of the  Partzuf.

Hence, the  Ohr Pnimi and  Ohr Makif are found to be contradicting one another because the measure of the clothing  Ohr Pnimi is as the measure of  Aviut of the  Masach. Conversely, the measure of the Ohr Makif depends on the  Zakut of the  Kelim.

Thus, the  Ohr Makif purifies the  Masach and the  Ohr Pnimi departs from the  Partzuf. For that reason the  Masach is the reason for the  Bitush de Ohr Makif in the  Ohr Pnimi.

13. The second operation, which is the  Hizdakchut of the  Masach, extends from the  Bitush de Ohr Makif in the  Ohr Pnimi, as in the first operation.

The third operation, being the  Hitkalelut of the  Masach in the  Reshimot de Eser Sefirot de Guf, comes together with the  Hizdakchut of the  Masach extending from the  Bitush de Ohr Makif in the  Ohr Pnimi. Since the  Masach is purified gradually, according to the  Sefirot, it passes and comes within each and every one, mingling with it during its ascent.

When it purifies into  Behina Gimel it comes and mingles in  Sefirat ZA, and when it purifies into Behina Bet, it comes and mingles in  Bina etc. similarly. Finally, it comes to the  Maatzil and mingles with all.

14. The fourth operation, which is the two Upper  Reshimot Zachar and  Nekeva, extends by the force of the concealment of the  Behina because of the  Hizdakchut in each and every  Partzuf.

For example: after the  Hizdakchut of  Partzuf Galgalta,  Behina Dalet disappears, and after the Hizdakchut of  Partzuf AB,  Behina Gimel disappears, etc. pertaining precisely to that part of  Aviut in her that stands for  Hakaa and  Hamshacha. However, the part  de Hitlabshut in her, does not disappear, and this is called the  Zachar. It is unfit to mate with the  Ohr Elyon, except when it connects with its closest  Behina that has a complete  Reshima, which is called its  Nekeva.

For instance, after the  Hizdakchut of  Partzuf Galgalta, the last  Behina remains with only half of the Reshimo of  Behina Dalet, meaning only the  Hitlabshut, called the  Zachar. In order to mate with the Ohr Elyon, it must connect with the  Behina Gimel, which becomes its  Nekeva; then it can mate with the  Ohr Elyon. Thus, the matter of  Zachar and  Nekeva appears because of the concealment of the last  Behina of each  Partzuf after its  Hizdakchut.

15. The fifth operation is two kinds of  Zivugim in the  Masach de Rosh. It comes together with the Zachar and  Nekeva that were made by the concealment of the last  Behina. This is so because at first, the  Nekeva mingles with the  Zachar, and by the  Zivug with the  Ohr Elyon they extend  Ohr in the Koma of the  Zachar. From this  Zivug it is still not extended to  Hitlabshut in the  Kelim, due to the absence of  Behinat Hamshacha in the  Zachar.

Hence, a second  Zivug is needed, where the  Zachar will be mixed with the  Nekeva, at which time Eser Sefirot at the  Koma of the  Nekeva will be drawn. From this second  Zivug the  Ohr is qualified to clothe in the  Kelim. Thus, the two kinds of  Zivugim made on the  Zachar and  Nekeva in the  Masach de Rosh extend because of the concealment of the last  Behina after the  Hizdakchut of the  Partzuf.

16. The sixth operation, which is the renewal of the  Aviut in the  Masach and the  Reshimot, extends by their unification in the  Masach of the  Rosh, until they operate together with it in the  Zivug de Hakaa on the  Ohr Elyon. This is because the  Tachton that comes in the place of the  Elyon truly becomes one with it.

Thus, immediately as they come to the  Rosh, they mingle with the  Aviut from below upward operating in the  Rosh, hence their own  Aviut is renewed, meaning the  Behinat “potential”  Aviut, which is destined to appear  de facto and turn into  Aviut from above downward.

17. The seventh operation is the recognition of the  Aviut de Guf in the  Masach and the  Reshimot that ascended. It comes along with the renewal of the  Aviut that they have acquired during their unification with the  Masach of the  Rosh.

With the renewal of their  Aviut, the  Behinat from above downward in them immediately becomes apparent in the  Reshimot, meaning the  Aviut de Guf that they have already used before the ascent.

In the beginning, before they purified from the  Aviut in them, it was not apparent that they are Sefirot de Guf, for they were completely still. Hence, they rose and united with the  Masach de Rosh. However, after they acquired the  Behinat “potential”  Aviut in the  Masach de Rosh, and the  Reshimot were revived, along with it a certain measure of  Aviut de Guf became instantly apparent, imprinted in them since they were in the  Guf. This thing is considered  Shinui Tzura compared to  Malchut de Rosh.

18. The eighth operation is the concealment of the  Reshimo of the last  Behina in them. It extends by the force of the  Bitush de Ohr Makif, whose operation is discernible primarily on the last  Behina, and no  Reshimo remains of her.

The ninth operation is their exit from the  Rosh, extending by the discerning of their  Aviut (see item 17). This is considered  Shinui Tzura from  Malchut de Rosh because the  Shinui Tzura and the exit is the same.

19. The tenth operation is their emergence to the  Hitzoniut of the  Guf of the previous  Partzuf at the place of the  Chazeh, extending form the concealment of the last  Behina. For example, after the Hizdakchut of  Partzuf Galgalta de AK its  Masach and  Reshimot rose to the  Rosh, and their  Aviutreturned except for the last  Behina. Thus, they have only  Behina Gimel of the  Aviut de Guf that they had before the purification, called  Chazeh.

Behina Dalet is the last  Behina to disappear from them because of the purification. Hence, this  Koma, which comes out on the  Aviut de Behina Gimel, is considered  Hitzoniut over the previous  Partzuf, as it is known that the more  Av is considered the more  Pnimi, and more  Elyon. For this reason they are Hitzoniut to  Partzuf Galgalta, which is  Behina Dalet.

20. The eleventh operation is the  Zivug de Hakaa performed on the  Masach in the place of the Chazeh. It extends from the  Hitkalelut of the  Masach in the  Malchut de Rosh, which was incorporated and acquired the  Aviut of  Behinat “potential” from  Masach de Rosh (see item 16).

It was compelled to descend from the  Rosh because of the  Aviut de Guf discerned in the  Reshimot that were incorporated in it. However, it is still not enough for actual  Aviut de Kelim, but only when it first elicits  Eser Sefirot de Rosh from below upward in “potential” through the  Zivug Elyon. Afterwards Malchut expands in  Eser Sefirot from her and within her from above downward in  Behinat Kelim for actual  Hitlabshut in  Toch and  Sof.

Thus the eleventh operation has been clarified, which is the  Zivug de Hakaa. The twelfth operation is the  Hitpashtut of  Malchut de Rosh from the  Chazeh down to  Behinat Guf in  Toch and  Sof. Both extend from the ascent and  Hitkalelut of the  Masach in  Malchut de Rosh.

21. The thirteenth operation is the clothing over the previous  Partzuf, extending and connected with the  Histalkut Orot de Guf of the previous  Partzuf. This is because the new  Partzuf fill the  Kelim that have been emptied of their  Orot with its  Ohr during the  Hizdakchut of the  Masach and its ascent to the  Rosh. It is considered that it clothes with its new  Orot.

22. The fourteenth operation is when its  Koma begins from the  Peh of the previous  Partzuf, extending by its birth and emergence from there, as is the nature of the branch that is attached where it exits and sucks off the  Shoresh. Similarly, the entire  Shoresh of the new  Partzuf is from the  Hitkalelut of the  Masach de Guf in the  Malchut de Rosh, called  Peh. Hence its  Koma is attached there, and from there it begins.

23. Thus we have explained the fourteen operations that cause the birth and emanation of a  Partzuf from  Partzuf in general, as it is in all the  Partzufim equally; how each causes and is caused by its prior cause in utter necessity. Now we shall explain the sequence of  Partzufim de AK by cause and consequence.

The ten operations that were made for the emanation of  Partzuf Galgalta de AK through cause and consequence have already been explained (item 1). After  Partzuf Galgalta had been completed, the Bitush de Ohr Makif in  Ohr Pnimi began, and following it all the above fourteen operations until Partzuf AB de AK emanated from it in  Rosh, Toch, Sof.

Thus,  Peh de Partzuf AB is  AB at the place of  Chazeh de Partzuf Galgalta, for  Behina Dalet, called Tabur de Galgalta, was not included in the  Masach de AB, as it is the last  Behina, which disappears along with the  Hizdakchut. Hence, the  Eser Sefirot de Rosh AB stand from the place of the  Chazeh to the  Peh de Partzuf Galgalta, and its  Sium Raglin is above  Tabur de Galgalta, as it is  Behina Dalet there. Also,  AB has nothing of  Behina Dalet, hence it cannot expand below  Tabur de Galgalta.

24. After the  Rosh, Toch, Sof de Partzuf AB is completed, the  Bitush de Ohr Makif in  Ohr Pnimi also returns on it. This activates all fourteen operations, until  Partzuf SAG de AK is emanated from it in Rosh, Toch, Sof, namely the third  Partzuf de AK.

There too the  Masach of its  Rosh did not stand in the place of  Tabur de AB, meaning in  Behina Gimel de Guf, which is  Tabur for the  AB, but at its  Chazeh. This is because the last  Behina de AB is included in the  Masach de SAG, as it disappears with the  Hizdakchut of the  Masach.

From the  Chazeh to  Peh de AB stand the  Eser Sefirot de Rosh SAG, and from the  Chazeh down the Eser Sefirot de Guf SAG come out in  Toch and  Sof through the  Sium Raglin of the first  Partzuf de AK, called  Galgalta.

25. Here, in  Partzuf SAG, two operations that weren’t in  Partzuf AB were added:

1. It extended below Tabur de Galgalta de AK as well, clothed and illuminated the Kelim de Galgalta de AK from Tabur downward. 
2. It divided into two Partzufim on the Tabur de Galgalta de AK. From Tabur upwards it is called AB de SAG, or Taamim de SAG, and from Tabur de Galgalta downward, SAG is called SAG, MA, BON de SAG, or Nekudot, Tagin, Otiot de SAG.

The first operation, meaning what extends below  Tabur de Galgalta as well, extends because there still wasn’t a  Tzimtzum on the  Ohr Bina, obstructing it from illuminating to  Behina Dalet. This is because  Tzimtzum Aleph was only on  Ohr Hochma, hence  Partzuf AB, whose  Koma is up to  Hochma could not expand below  Tabur de Galgalta, the place of  Behina Dalet. However, the  Koma of  Partzuf SAG is only up to  Bina, and thus it could shine also into  Behina Dalet.

The second operation, meaning its division into  Taamim and  Nekudot, extends from the first operation, from the force of the  Zachar de Partzuf SAG. The  Zachar de SAG is  Behina Gimel de Hitlabshut. In the  Zivug ha Aleph of the  Rosh, it extended  Komat Hochma, which clothes the  Kli de Keter de SAG (see  Ohr Pnimi item 1).

Thus,  Keter de SAG that extends through the  Tabur is called  AB de SAG, or  Taamim. However, the Ohr Zachar cannot expand below  Keter, therefore the rest of the lower nine  Sefirot de SAG expand from  Tabur of  Galgalta downwards. This is so because there is no  Ohr Hochma in them, but only  Ohr Bina, upon which the  Tzimtzum doesn’t apply. Thus, this part is called  SAG de SAG, indicating that there is nothing of  AB there.

26. After the  Rosh, Toch, Sof of  Partzuf SAG were completed, the  Bitush de Ohr Makif in  Ohr Pnimireturned, and the rest of the fourteen operations related to it. Finally, the fourth  Partzuf de AK was emanated from it, called  MA and  BON de AK.  MA and  BON too came out in two separate  Partzufimfrom one another on the  Tabur de Galgalta de AK, as  Partzuf SAG, from which they extend.

However, there are several very important operations added in the order of the emanation of  Partzuf MA and  BON. This is because they implanted the matter of the association of  Midat ha Rachamim with Din, considered the beginning of the  Olamot, as the  Olamot would not have existed whatsoever were it not for them.

The fundamental cause of all these additional operations is the Hitpashtut of Nekudot de SAG from Tabur de AK downwards, meaning into the Kelim de NHY de Galgalta, which are from Behina Dalet. In this manner the SAG, being Behina Bet and the First Hey, became cohesive with the NHY of Partzuf Galgalta, which are Behina Dalet,
the lower Hey de HaVaYaH.

This caused the  Tzimtzum Bet in  AK, as was the  Tzimtzum Aleph in  Ein Sof (Part 6, item 7). As Tzimtzum Aleph was on  Behina Dalet, so here the  Tzimtzum was made on  Behina Bet. Also, in Tzimtzum Aleph pushed the  Ohr away from all four  Behinot, and then returned and extended only the first nine  Sefirot. Here too the  Tzimtzum was made on  Behina Bet, pushed the  Ohr from the entire Guf de SAG, and then returned to clothe only the two  Sefirot Keter and  Hochma in the entire  Rosh, Toch, Sof in this  Partzuf MA and  BON.

In  Tzimtzum Aleph the  Kav of  Ohr Ein Sof on  Malchut de NHY de AK stopped at the place of  Olam ha Zeh, and remained without  Ohr. Here too, in  Tzimtzum Bet, the  Ohr stopped on the  Kav from  Ein Sofon  Bina de NHY de AK. Thus,  Bina ZA and  Malchut remained below the point of  Tzimtzum, without Ohr.

Know, that here is where  Bina acquired the name  Beria in all the degrees, from the word  “Bar” (outside), such as  “Batei Barai” (outskirts), meaning outwardly.

It is so because through  Tzimtzum Bet here,  Bina in all the degrees went outside the degree. Thus, Bina of the  Rosh became  Behinat Guf;  Bina above  Tabur became  Behinat below  Tabur; and  Bina of the  NHY went completely outside the  Atzilut of the  Partzuf, remaining without  Ohr, like the  Nekuda de Olam ha Zeh during  Tzimtzum Aleph.

27. However, there is a great difference between the  Tzimtzum here and  Tzimtzum Aleph, as there the  Tzimtzum on  Behina Dalet was absolute, and can never change. However, here in  Tzimtzum bet, it is not so definite, and might change by a  Zivug Elyon.

Hence, from here on there are states in each  Partzuf: a state of  Katnut, and a state of  Gadlut. Consequently, two  Roshim were erected here:  Rosh Aleph, where the two  Heyin are connected to each other permanently, which can never be separated. After that, a second  Rosh was erected, where their connection is not permanent, but ascends and descends.

The  Parsa was set up between them. During the  Katnut, the two  Heyin are connected in the  Nikvey Eynaim de Rosh ha Bet by the force of the dominion of the Upper  Rosh. Then the  Tachton is considered to be without a  Rosh. During the  Gadlut, performed by the  He’arat AB, the  Parsa conceals the  Rosh Aleph and its dominion is unapparent. At that time the lower  Hey descends from place of the  Eynaim de Rosh Bet below  Peh de Rosh ha Bet, and the three  Sefirot AHP return to the  Rosh. Then the  Tachton acquires  Behinat Rosh and  GAR.

28. Know, that  Katnut and  Gadlut apply only in  Partzufim MA and  BON in all the degrees, whereas the lower  Hey is already in the  Nikvey Eynaim of their  Rosh. They are considered the  Behinat Guf of that Rosh.

Thus you see that the  Eser Sefirot de Nekudim are considered the first  MA and  BON in the  Olamot. Even though half of the  Partzuf Upper  MA and  BON clothes from  Peh de SAG downwards to the  Taburof  Partzuf Galgalta de AK, it also stemmed form the  Nikvey Eynaim de Rosh de SAG. However, because the lower  Hey is connected to the First  Hey in it, it is no longer considered  Behinat MA and BON.

This is so because the  Masach in it consists of the lower  Hey when it came out of  Nikvey Eynaim de Rosh SAG, and descended to its corresponding  Behina, which is the  Tabur. Thus, only the  Eser Sefirot de Nekudim are considered  MA and  BON, and only in them does the above matter of  Katnut and Gadlut apply.

Moreover, even the  GAR de Nekudim are not considered actual  MA and  BON, because the lower  Heyremains in the  Nikvey Eynaim de Rosh ha Bet, which are the  GAR de Nekudim. Also,  YHV are without any manifestation of the lower  Hey descended in the  AHP of this  Rosh Bet, which are the  HB in it.

Thus, the lower  Hey is only at the  Keter de GAR de Nekudim, which is this  Galgalta ve Eynaim of this Rosh. However, in these  HB de GAR, there is only  Behinat First  Hey. Thus, they too are not considered actual  MA and  BON. Despite that, the matter of  Gadlut and  Katnut does operate in them because there is still the lower  Hey in them, as  Holam over their  Otiot YHV, meaning in the  Keter.

The real  MA and  BON are the seven lower  Sefirot de Nekudim, which are the true  Guf de Nekudim. They are the first  Shoresh of  MA and  BON in the  Olamot from now on, though  Behinat MA does not exist in them for there was the breaking of the vessels in them (see Part 7). Only the  Behinat BON was left of it, hence these  MA and  BON are only referred to as  BON in the Rav’s words.

29. The lower  Hey made four steps from the time she connected with the First  Hey and came in the Nikvey Eynaim de Rosh SAG, until she came to her place, which is  Guf de Nekudim, called  ZAT de Nekudim.

The first step from  Nikvey Eynaim de Rosh SAG to the place of  Tabur de Guf de AK ha Pnimi, which is the  Nikvey Eynaim de Rosh ha Aleph, called  YESHSUT. There she permanently connected with the First  Hey and became a fixed  Shoresh to  Partzuf MAN and  BON in its  Behinat Katnut.

A second step to  Nikvey Eynaim de Rosh ha Bet, where there is the  Tikun of the  Parsa. The lower  Heyis separated from the place of  Nikvey Eynaim by the  Zivug de AB SAG, and descends to the place of this  Peh de Rosh.

A third step is the descent of the lower  Hey from  Nikvey Eynaim below the  Peh. It is called  Hitlabshut NHY de Keter to  Behinat Mochin and  GAR in  Hochma and  Bina de Nekudim. Through the descent of the lower  Hey under the  YHV, they return to  Behinat Rosh, and where they were previously only  HGT, they have now become  HBD. They clothe the three Upper  Prakin de NHY de AK:  Hochma on the  Perek Elyon de Netzah;  Bina on the  Perek Elyon de Hod;  Daat on the  Perek Elyon de Yesod.

A fourth step is from  Yesod de AK to  Daat de HB, as  Nekuda inside the  Otiot de YHV. Then  AVI mate on the collective  MAN from  Vav and  Nekuda, and beget the  MA and  BON to their place.

30. Thus the main operations added to the emanation of  MA and  BON were explained here. Let us briefly explain them in an orderly manner:

Because of the  Hitpashtut of the lower nine of  SAG below  Tabur de AK ha Pnimi, illuminating to the Kelim de NHY de AK ha Pnimi, the two  Heyin became cohesive and connected. This is because the Ohr SAG is  Behinat First  Hey, and  NHY de AK ha Pnimi is the lower  Hey.

Thus, when the matter of the  Hizdakchut of the  Masach returned to  Partzuf SAG as well, the  Masach was found to be consisting of two  Partzufim here:  Partzuf SAG and  Partzuf Galgalta, raising them together to the  Rosh de SAG, to  Nikvey Eynaim, meaning to  Behina Aleph from there.

Because the lower  Hey is not in its place, but was incorporated and united with the First  Hey, meaning the First  Hey received and became  Behinat lower  Hey, hence the  Zivug was made on the First  Hey alone. Consequently, two  Zivugim were made there: one for the  Zachar, and one for the Nekeva. However, the primary  Zivug occurred in the  Behinat Nekeva, which is  Behina Aleph. This is because she is complete with  Behinat Hamshacha too, from which there is  Hitpashtut to  Kelim.

When the  Aviut de Guf in the  Masach was recognized, it departed from the  Rosh de SAG and descended to its corresponding  Behina in the  Guf, being  Tabur de AK ha Pnimi. This is because there begins the place of the lower  Hey, contained in the  Masach, and there it mated with the  Ohr Elyonand the  Eser Sefirot de Rosh called  YESHSUT elicited from  Tabur upwards.

Bina,  ZA and  Malchut of that  Rosh already stand below  Tabur because the lower  Hey stands at its Hochma, which is also the place of  Tabur, and the  Sefirot below  Hochma stand from the  Tabur down. Also, they are the  GAR de Nekudim, meaning the core of the  Rosh de Nekudim. This is because the first  Rosh is not at all considered  Nekudim, as the lower  Hey in the  Masach is below it, and the  Aviutdoesn’t operate whatsoever from below upward. Hence, it is considered  Akudim de SAG. For that reason  GAR of  Nekudim remain the  Behinat Rosh of the  Nekudim, named  Rosh ha Bet.

This  Roshha Bet has  Eser Sefirot too, divided by the  GAR.  GE are incorporated in the  Keter, and  AHPare in  Hochma and  Bina. The lower  Hey is in  Keter, which is  Behinat Rosh ha Bet, and  Hochma and Bina, which are  AHP, departed from  Rosh ha Bet into  Behinat HGT, meaning  Behinat Guf.

You find in them that the lower  Hey in the  Eynaim and the  YHV in these  AHP, meaning the lower  Heydoes not shine anything in these  AHP, which are  Hochma and  Bina. Instead, they are only  BehinatFirst  Hey.

The  Tikun of the  Parsa is on this  Rosh ha Bet, where there are two  Tikkunim:

1. The first is that the two Heyin contained in it are diagonal, meaning that a fissuring of the Parsa is sometimes possible there. At that time the two Heyin separated from one another and the lower Hey descended from there downward below Malchut of this Rosh, as Kamatz under Otiot YHV. 
2. The second is to hide and conceal at that time the force of the lower Hey that stands at the Nikvey Eynaim of the first Rosh with a tight connection with the First Hey. It is so because had it not been for that concealment, it would have been impossible for the lower Hey of the second Rosh to descend below the Otiot.

Here was the  Shoresh for the state of  Katnut of the  Partzufim made, meaning a possibility of ascent and  Gadlut. However, it can never be that it would also diminish more than the  Komat Katnut that was in it. This guard extends by the force of the lower  Hey in the  Nikvey Eynaim of the First  Rosh, tightly connected there with the First  Hey. Also, the state of  Gadlut extends from the lower  Hey in the Nikvey Eynaim of the second  Rosh.

Two operations were made in order to beget the  Gadlut de Nekudim: the first for the  Rosh of the Nekudim, where by the  Zivug de AB SAG the lower  Hey in the  Eynaim that stood above  HB, which are YHV, descended and went under these  Otiot YHV. In that the  HB returned to the second  Rosh, and the  YHV that were  HGT rose and became  HBD.

This is called  Hitlabshut NHY de Keter in  Hochma and  Bina. The second operation was for the  ZAT, which are the true  Guf de Nekudim.  Yesod de AK illuminated the point of the lower  Hey inside the Otiot, within the  HB de Nekudim, as  Melafom, which is a point in the  Vav. They became  MAN in  HBand mated on them, begetting the  ZAT de Nekudim. This will be explained in the next part.

31. We find thirteen operations here:

1. The connection of the two Heyin, the First Hey and the lower Hey. 
2. Hitkalelut of the Masach in the Reshimot of the two Partzufim from Partzuf SAG and from Partzuf Galgalta de AK. 
3. The Zivug was made only on the Behinat First Hey. 
4. The descent of the Masach after its Hitkalelut in the two Zivugim of the Rosh, its arriving at the place of Tabur de AK ha Pnimi. 
5. Rosh ha Aleph, called YESHSUT. 
6. Rosh ha Bet, called GAR de Nekudim. 
7. The exit of Bina and ZON outside the degree in all the degrees. 
8. The preparation of the place for the three separated Olamot, called Beria, Yetzira, and Assiya, and the Kav of Ein Sof that previously stopped at the middle point, being the point of Olam ha Zeh. Also, Behinat Malchut de NHY de AK ha Pnimi rose above the new point of Tzimtzum to the place of Bina de NHY de AK ha Pnimi. 
9. The division of Rosh ha Bet itself into GE and AHP, where the lower Hey is in the Eynaim and YHV in the AHP. 
10. The correction of the Parsa. 
11. The correction of Gadlut and Katnut. 
12. The lowering of the lower Hey below Otiot YHV, which was for the purpose of Gadlut and Panim be Panim de GAR of the Nekudim. 
13. The arriving of the lower Hey into the Otiot for the purpose of the emanation of ZAT de Nekudim.

32. Now we shall explain the connections of cause and consequence in them:

1. The first is the connection of the two  Heyin. They extend from the  He’arat lower nine  de SAG, which are  Behina Bet and lower  Hey, into the  Kelim of the Inner  NHY de AK, being  Behina Dalet and lower  Hey.

2. The second is the  Hitkalelut of the  Masach from the  Reshimot of the two  Partzufim,  SAG and  NHY de AK. They too extend from the  He’arah of  SAG to the  Kelim de AK ha Pnimi.

3. The third is the  Zivug that was only on  Aviut of the First  Hey. It extends because the  Reshimo de SAG is the principle, and the lower  Hey de NHY de AK is subordinate to it, connected to  SAG through its illumination to  NHY.

4. The fourth is the descent of the  Masach to the place of  Tabur. It extends by the force of the lower Hey contained in that  Masach, and the connection of the  Heyin being from the  Tabur de AKdownwards because of the  Hitpashtut Ohr SAG there, and not from  Tabur upwards.

5. The fifth is  Rosh ha Aleph. It extends from the  Hitkalelut of the  Masach in the  Aviut of the  Rosh. Hence, as it descends below as well, it first elicits the  Behinat from below upward, which is like all the Partzufim.

6. The sixth is  Rosh ha Bet, called  GAR de Nekudim. It extends from the  AHP that departed from Rosh ha Aleph.

7. The seventh is the exit of  Bina,  ZA and  Malchut from all the degrees. It extends by the force of the lower  Hey that was connected with the First  Hey, and the First  Hey receiving the  Tzura of the lower Hey. That creates a  Zivug in the  Nikvey Eynaim, and  Bina and  ZON exit from the  Rosh, and similarly so from all the degrees.

33. 8. The eighth is the place that became the three separated  Olamot BYA and the  Kav of  Ein Sof that stopped at  Bina de NHY de AK. It too extends from the ascent of the lower  Hey in  Nikvey Eynaim because  Bina,  ZA and  Malchut de NHY came out below the point of the  Tzimtzum, which has now risen above  Bina de NHY. This  Bina became  Olam Beria, the  ZA,  Olam Yetzira, and  Malchut,  Olam Assiya.

9. The ninth is the division of the second  Rosh into lower  Hey in the  Eynaim and  YHV in the  AHP. It extends from the division of  Partzuf SAG on  Taamim and  Nekudot, called  AB and  SAG (see above item 25). Hence, the  Masach that rose from there to  Rosh de SAG elicited two  Behinot Rosh there:

• One from Behinat Taamim and AB, from which Partzuf Elyon de MA extends, beginning [another version from the manuscript of Baal HaSulam: in that] in Peh de SAG and ending in Tabur. 
• And a second Rosh from the Behinat Nekudot and SAG de SAG, from which the Partzuf Tachton de MA and BON extends, beginning from Tabur de AK downward, which are the Eser Sefirot de Nekudim (see here items 24, 25).

The first  Rosh is from  Behinat lower  Hey in the  Eynaim, whose branches are  Se’arot Rosh, and the second  Rosh is from  Behinat YHV in the  AHP, whose branches are  Se’arot Dikna (Ohr Pnimi items 2 and 19).

It explains there that although the second  Rosh is  AHP of the first  Rosh, still it is a complete  Rosh in and of itself. The reason is that the  Masach descended to its  Behinat Nikvey Eynaim and made the Zivug with the  Ohr Elyon on the  Aviut de Behinot Nekudot in it, generating  Eser Sefirot from below upward.

It is so because in every place where the  Tzura of  Aviut was renewed in the  Masach, a new  Zivug was made. Hence, there are three  Behinot discerned in  Rosh ha Bet:

1. Bina, ZA and Malchut that came out of Rosh ha Aleph. 
2. Behinat complete Rosh, meaning that a new Zivug was made on the Behinat Nekudot in it, mixed with the lower Hey. 
3. It is necessarily divided into GE and AHP, since the new Zivug made in it was only in the Nikvey Eynaim, meaning Behina Aleph. It is also regarded that its lower Hey is in the Eynaim and YHVin the AHP, and the AHP came out of the Rosh.

It is known that the  Masach displays all the  Zivugim it consists of in the  Rosh de Elyon after it comes down to its place in the  Guf de Elyon. Hence, these two  Roshim appear below as well:

1. The first Rosh from Tabur upwards, called YESHSUT, considered Taamim and AB. 
2. The second Rosh from Tabur down.

They contain the same three above  Behinot, which are a complete  Rosh in and of themselves. Also, the  AHP from the  Behinat Rosh ha Aleph, and the  Behinat division of the lower  Hey in the  Eynaim and YHV in the  AHP, where these  AHP depart from this second  Rosh.

34. 10. The tenth is the correction of the  Parsa. It too extends from the division of  Partzuf de MA and BON into two  Partzufim on the  Tabur, imprinted and generated by the force of  SAG’s division into Taamim and  Nekudot (see here item 33).

It is so because originally they are one  Partzuf, as the  Taamim and  Nekudot of  SAG extend from one Rosh: the  Taamim are  Keter de Guf SAG and the  Nekudot are the lower nine of that  Guf. Hence, the MA and  BON too come from their  Masach. Although they have two  Roshim, they are also considered one  Guf.

Thus, this division is similar to the  Parsa inside the intestines of a person, where this  Parsa divides a single  Guf and makes it be like two separate  Gufim.

On the one hand, the  Gevul in the  Parsa is similar to the  Gevul in the  Tzipornaim of the  Raglaim of the  Partzuf, since it too stands and ends the Upper  Partzuf of  MA and  BON. It is related to  Partzuf AB de SAG and  Taamim and is considered  AVI de MA and  BON, where the  Tzipornaim of the  Raglaim end on the  Parsa.

On the other hand it is in the middle of the  Partzuf, since on the part of the  Shoresh the  Taamim and Nekudot are only one  Partzuf. Thus, the middle and the  Sium are mixed in it together. Consequently, two corrections shine in it:

1. The force of the connection of the two Partzufim. It is helped by the primary Zivug AB SAG, when the AB de SAG and SAG de SAG became one and the lower Hey descended from the Eynaim under the Otiot YHV, and the AHP in all the degrees return to their degree as in the beginning. 
2. The second correction is the concealment of the permanent lower Hey in Rosh ha Aleph, so that it doesn’t manifest its force when the AHP return to the Rosh. In that regard, she distinguishes the first Rosh above her as a separate Partzuf, not connected whatsoever with the second Rosh.

35. 11. The eleventh is the correction of  Gadlut and  Katnut.

12. The twelfth is the lowering of the lower  Hey below the  YHV, sufficient for the returning of  HB de Nekudim Panimbe Panim. It extends by the  Zivug de AB and  SAG by the force of the two  Tikkunim in the  Parsa.

13. The thirteenth is the permeation of the lower  Hey into the  Otiot for the purpose of the creation of the  ZAT de Nekudim, being the real  Guf. It extends from the  He’arat Yesod de AK to the  Rosh de Nekudim, of the  Behinat Shuruk, which is a  Nekuda inside the  Vav. This matter will be explained in completeness in Part 7.