Shamati #73: After the Tzimtzum

Lesson by Rav Michael Laitman, Bnei Baruch, Israel

October 8, 2006

Bold and indented: Original text of Baal HaSulam
Regular: Commentaries of Rav Laitman
lowercase italics: emphasized words
Capitalized Italics: transliteration from Hebrew

We are reading in the book Shamati, Article # 73, After the Tzimtzum.

After the Tzimtzum (restriction), the Upper Nine became the place of Kedusha, and Malchut, over which there was the Tzimtzum, became the place of the worlds.

It’s because in Malchut, there’s the sensation of the Creator, the Giver. As against that she has her own sense of self, the receiver, and that brings on shame. She can’t stand that status and as a result there is the Tzimtzum (restriction). Whereas in the Upper Nine Sefirot, in the three former Behinot (aspects) of Ohr Yashar (the Direct Light), only the disclosure of the qualities of the Giver exists there, not the attitude of the Giver nor the nature of the Giver as opposed to the nature of the creature.

That’s why in the first nine there’s no Tzimtzum. It happens because Malchut doesn’t want to be in her own status. Then, of course, the Light, the attitude of the Giver toward her, is also removed from the Upper Nine. It means that when Malchut stops feeling, she also stops feeling the Upper Nine, the Giver’s attitude toward her because it makes her feel shame. That’s why we say that although the Tzimtzum was only on Behina Dalet, the Light left from the Upper Nine as well.

And there are two discernments to be made: 1) a vacant place, which is a place for the Klipot, whose essence is the desire to receive only for themselves; and 2) a free place, meaning a place that became free for inserting what one chooses—Kedusha or the opposite.

Had it not been for the Tzimtzum, the whole of reality would have been in the form of Simple Light. Only after the Tzimtzum occurred was there room for choosing to do bad or good.

No change occurred here. But the creature wants to arrange his relationship with the Creator differently, to resemble the Creator. That’s why he doesn’t even want to feel the Creator’s attitude toward him. He will do so only on condition that he knows for certain that he will do the right work with it, the right action in bestowal as it appeared to him from the side of the Emanator.

That’s why there’s a Tzimtzum here. Later the concealments, all the degrees of the Creator’s attitude toward the creature, have to be arranged according to the desire in Malchut, to the Aviut (coarseness), to the screens over the Aviut in Malchut. This is so that Malchut, with awareness, understanding and self sensing, by her calculating, will be able to gradually build herself from all the elements of the Aviut, screens and the Lights so that they will be arranged before her for the purpose of unity/ Zivug (Mating). This act will be performed in every degree and in every measure.

For that purpose, the worlds, the degrees, the Partzufim were created: to allow Malchut to begin her work in equivalence of form. So, there was a place of vacant space made there, vacant from the Light. In that place, in Malchut, there are later on the worlds. Malchut uses these worlds to adapt herself gradually to the source of Light—to the Creator.

The bounty extends into that place through choosing the good. And this is the meaning of what is written in the writings of the Ari, that the Light of Ein Sof shines to the lower ones.

Ein Sof is called “the desire to do good to His creations.” And although we discern many worlds, ten Sefirot, and other names, it all extends from the Ein Sof, called “the Thought of Creation.”

You might say that that place is never emptied. The fact that the creature doesn’t want to feel the Creator’s attitude toward it doesn’t change anything in reality. The reality is that Malchut de Ein Sof, the creature, is filled with Light and there are no changes in it. But because it wants to reach equivalence of its own attitude toward the Creator, like the Creator’s toward it, then it begins to determine its state in this way, as darkness, if it is not in a state of giving.

That’s why we say that there is a Tzimtzum and darkness. Then to the extent that it can bestow, it determines that that’s the Light, and then the Light seemingly appears. And out of that full Light, which is in its place, from it these parts appear. It means that in that creature that we draw as a circle, there was a Tzimtzum, because the creature determines that that state is darkness. That’s how it feels. That’s why it’s darkness for the creature.

And then the creature begins to discover within itself the ability to bestow. To the extent that it can bestow, it feels that state as Light, as filling. And then that space is filled with the creature’s bestowal in which later on appears the bestowal of the Creator. That’s why we say that the creature reaches Ein Sof— that absolute bestowal, in which the Creator bestows on it as well.

It means that the entire attitude that is within the creature, whether it is darkness or Light, whether it is in restrictions, in the work of Masachim etc., is determined by the creature. It is not from the perspective of the Creator.

The names, Sefira and “world,” are because the abundance that pours off the Ein Sof descends through that Sefira and world. This means that since the lower ones cannot receive His bounty without preparation and correction, in order for the lower ones to be able to receive, corrections were made, by which there was ability to receive. This is called Sefirot.

In other words, each Sefira has its unique correction. Because of that there are many discernments. But they are only with respect to the receivers, since when the lower one receives the abundance from Ein Sof, it receives through a special correction, which adapts it to receive the bounty. This is the meaning of receiving through a special Sefira; although there are no changes whatsoever in the bounty itself.

It is similar to the creature discovering how in its state it can maximally bestow toward the Creator. And when it arranges itself to that maximum possible bestowal in the present state, it’s called working in some Sefira, in some way, some form. That’s how we picture the relationships, because in addition to the quality there’s also the quantity. Because the creature, when it receives the Creator’s attitude toward it according to its Aviut (Coarseness) of desire, it also discovers the depth of the attitude, the understanding, the kind of attitude, as different. So, it discovers the Creator’s attitude toward it as the Upper Nine. It’s not just nine qualities, one larger than the other; rather these are different forms of attitude of the Creator toward the creature.

It is not that the attitude changes, Keter doesn’t change. It is the understanding of how Keter bestows, how the Creator relates to the creature, that’s what changes with respect to the creature. To the extent that the creature’s will to receive evolves more, it discovers within it greater depth. This is called Behina Bet, Gimel and Dalet. This is in contrast to Behina Aleph, where it’s the Creator’s full attitude toward it and to the Shoresh (root) where it’s the Light itself without the Kli (vessel) yet.

So, when the creature discovers, he discovers it within the depth of his own desire. Hence, to the extent that the desire is greater and deeper, the creature feels the Creator’s attitude toward him as different, as broader, as deeper and stronger, more bestowing. He knows Him more; he begins to connect his own attainment to what he attains. The one who attains and the attained unite and through it, he builds each Sefira. This is why we can’t talk about Sefirot outside of the creature. Sefirot are those revelations in the creature with respect to the Creator’s attitude toward him according to the will to receive within the creature that can discover this attitude.

It’s much like the way a child grows. When he’s a year old, two years old, each year he discovers a different world, different parents, the house, the environment, nature. He sees everything differently. It’s not because anything has changed on the outside. It’s because he changed within. His own Kelim (vessels) grew. But perhaps a child doesn’t identify it. But we in the spiritual world, spiritual states, when we discover it, we discover it out of the depth of the Kelim. At first, you prepare the Kelim and then you understand, you feel, what is in there. And then we discover what is perceived in the Kelim in a relative way. It means that we feel the filling in the Kli from within the Kli, according to the law of the equivalence of form.

And there is no picture that appears to be outside of the Kli, the way there is a picture for the child of this world outside where the child perceives it more correctly each time. In spirituality there are no pictures outside of the Kli. That’s why when we perceive, we perceive it with the whole understanding of the depth and the manner of the Kli itself. Because the Kli itself depicts the world that it perceives, the Sefira. This is why the picture is actually the mean between the Creator’s qualities and the creature’s qualities.

It is the same with every Sefira. So the Sefira indicates the depth of the Kli, the size of the Kli, the size of the Masach (screen) and the equivalence with the Light and the manner of the Light that appears in the Kli, according to the manner of the Kli when the Kli reaches the same form as the Light. All of it together is called Sefira (sapphire, illuminating).

Actually, the Kelim of the creature illuminate, not that Light which fills the Sefirot or Malchut de Ein Sof or the whole world of Ein Sof before the Tzimtzum. The same Light, the Direct Light, never returns. But now, the creature wants to shine, to give bestowal like that bestowal that was then from the side of the Creator. Then, one appears within the other. But the Creator’s bestowal by itself is now restricted and doesn’t appear by itself.

Question: How is the transition between the Sefirot made?

The transition from one Sefira to the next is only through changes in the size of the will to receive. When the will to receive changes in its measure, according to the Masach and Ohr Hozer (Returning Light) on it, it becomes like a new Sefira. The filling of the Sefira isn’t the same Light that filled Malchut de Ein Sof prior to the Tzimtzum. Rather, Masach and Ohr Hozer are now called the filling.

Now you will understand the matter of the prayer that we pray to the Creator, which is the Light of Ein Sof, being the connection that the Creator has with the creatures, called “His desire to do good to His creations.” And even though there are many names with the aim of the prayer, the interpretation is that the bounty will pour forth through the corrections in the souls. This is because precisely through the corrections in the souls will the abundance be in the hands of the receivers.

It means that the letters, the words, the names and phrases we see in books, the way the Kabbalists describe these actions, all of these are processes that the Sefirot experience, that are depicted in the Sefirot in this way and the Kabbalists only list them. The prayer is called that attitude of Malchut toward Keter. Malchut raises the prayer so as to correct itself and to fill itself. This is because the filling of Malchut with Masach and Ohr Hozer is actually the giving toward the Creator. We mustn’t picture the Creator outside of the Upper Nine, outside of the Kli.

The work of Malchut toward Keter through the Sefirot, by means of the Sefirot that are in between Malchut and Keter, this work is actually the work of Malchut. And what seems to Malchut like the Emanator is Keter. Outside of that, it has no attainment or understanding that there’s something outside of the ten Sefirot. Within the ten Sefirot, you have the whole creature with the Creator, with the relationship between them and that’s how everything appears to the creature. This is why the attitude of the creature toward the Creator is only within the Masachim (the screens) and the Ohr Hozer (the Returning Light) and the calculations within those ten Sefirot.

This means that we have to understand that it’s Malchut de Ein Sof, those primary ten Sefirot or four phases of Direct Light, where the whole Tzimtzum occurred and the internal changes until Gmar Tikkun (the end of correction) and the return to Ein Sof. Everything is within those ten Sefirot and not outside of them.

Outside of the ten original Sefirot, the Igulim (the circles) we draw or within the Igulim the line of Malchut which is the beginning of correcting itself to some extent to be in order to bestow, trying already to relate back to the Host as the right kind of guest toward Him, all of that is only about the creature and the Creator that are inside the original ten Sefirot. There is nothing other than that.

That’s why it says, “I, HaVaYaH, do not change.” Other than these ten Sefirot, there is no further reality. We can’t feel outside of them. And everything that exists, all the changes, exists within them, all the changes: this world- the central darkest point, the spiritual worlds which are those we attain when we begin to exit that point out toward bestowal, toward external qualities that are like the Creator’s qualities toward us.

If we want to identify with them, with the Upper Nine, then we exit our own Malchut— that dark point of ours—and by ourselves build the nine Sefirot. To the extent that we build the nine Sefirot, we turn the darkness into nine Sefirot of Yosher (straightness). Then in them, according to the measure of the Masachim and the Aviut, the Light already begins to shine. Thus, we begin to turn these ten Sefirot of Igulim into ten Sefirot of Yosher. In so doing, we reach the end of their correction.

Question: In the beginning of the essay he talks about two Behinot. One is the hollow place and the other is the vacant place. First question is what’s the difference between them?

Hollow place means the place that was made after the Tzimtzum where the creature determines that that place is hollow, darkness, there’s nothing there. It doesn’t feel life in these qualities, in this attitude, in this reality.

A vacant place is like an inviting place that you can fill with the Lights of the creature, with corrections. That’s already phase Bet that was created from the hollow place and the creature determines that this place is vacant for it. Here, in it, the creature can express its attitude to the Host.

Question: With respect to a hollow place, is this about the fourteen lower Sefirot we picture in the Partzuf? As it is said, “Enough to this world.”

Why fourteen?

Question (cont'd): In TES (Talmud Eser Sefirot) we learned that we have fourteen Sefirot.

It’s better to say the nine Sefirot of Ohr Yashar and nine Sefirot of Ohr Hozer or ten Sefirot of Ohr Yashar and ten Sefirot of Ohr Hozer, it doesn’t matter. We never have an act that is less than ten Sefirot, that’s it. If we are viewing it with respect to some other Partzuf, it will be a part. Just the same in itself, it’s always ten Sefirot. So, don’t make these calculations of fourteen. There’s no such number.

Question: Baal HaSulam said, in the vacant place, meaning the vacant place was made to put what you choose: Kedusha or God forefend the opposite. How can you put something?

That’s why it’s called choice. Once that place becomes vacant, you can choose what you want to shine there: the Light in order to receive the Light of pleasures or a Light of bestowal. And this is the creature’s choice. We still have to come to that state called choice. The creature must be able to be in such a state that the Klipot (shells) will entice it to draw Lights to receive and it will overcome them, reaching Kedusha and drawing Lights to bestow. It’s still ahead of it, but in any case, the creature reaches a state where it has before it the choice and that place is as a vacant place.

Question: Is a Sefira the measure that is recognized as a quality in that degree and in a higher degree you have in this Sefira ten Sefirot as well?

No, if we are going to somehow create a picture for ourselves, we have to understand that the relation between the ten Sefirot, which is what you’re asking about, is as one compared to the other, measure for measure. The original ten Sefirot declines by degrees and you have ten Sefirot in each degree. And all the Keter(s), Hochma(s), Zeir Anpin(s,) and Malchut(s) are interconnected. You can’t have Keter in a higher Sefira being connected to Malchut or the other way around, Malchut to Keter, and Zeir Anpin to Bina or whatever.

Each receives and gives, with respect to the Upper ones or lower ones, corresponding to its own measure, one measure corresponding to another. Ears, eyes, lips it doesn’t matter what, everything is similar in all the degrees. That’s how it happens. It’s not that some ear of some higher degree is like the eyes of a lower degree. No, it’s impossible, because they’re all similar in structure and the difference between them is only in the Masach and the Aviut. But HaVaaYH remains the same—twenty six. The difference between the degrees is in the filling between them, it is Masach and the Aviut, which has nothing to do with HaVaYaH.

What is the difference between the Galgalta, AB, SAG, MA, BON (the names of Partzufim)? They have a number, twenty six, which is HVYH, the same number in each of them. But the difference between them is that you have a different filling in each of them—that means Aviut and Masach. And that gives them the filling; a measure of bestowal that exists in each Partzuf. But it has nothing to do with the number of organs and tendons that you have there in the Partzuf. The main difference is in the 365 tendons, in the vessels of reception. There is not much difference in the 248 organs because they’re vessels of bestowal.

Question: He writes that “Hence, these corrections that were made by which there’s an ability to receive it, it’s called Sefirot. Each Sefira has its own correction.” Is the Sefira named after the correction through which it is possible to receive Light?

Each Sefira has a special correction. The Creator appears to us as the Giver, the Bestower. This is called Keter. In that Keter, we don’t feel different modes. Rather, it is the Bestower, it’s the Giver. I feel how the Giver gives, bestows, in Malchut. What does He give and bestow, what are the modes of His bestowal? Even though I feel it in Malchut, yet they become clear to me between Keter and Malchut: in these eight Sefirot between Keter and Malchut.

Correspondingly, I build my relation to Keter. Malchut becomes Keter. In Keter, I discover a deficiency which is my Malchut, given that I am the bestower. Between me being Keter, the bestower, and the Creator which is Malchut that receives from me, I have eight Sefirot of my own, which I build like His eight Sefirot.

With every Sefira that I now build, I learn from His modes of bestowal, and I make myself resemble Him. “From His actions we know Him.” We take an example from Him; I have nowhere else to get an example from. From where is my will to receive, my shame, my Tzimtzum or my will to bestow? It is from His bestowing and revealing them in me. Where else will I take an example of what to do? It is only from Him. So the creature learns from the Creator how to bestow and practices it.

Question: So is the Sefira only learned from the relation between itself and all the other qualities of the Creator that appear?

Let’s put it this way: you can’t bestow anything with one Sefira. You bestow with Malchut. Malchut bestows something that is whole. Yet you can call the way in which Malchut bestows Sefira Bina, Sefira Hochma, and Sefira Keter according to what you call a Partzuf. A Partzuf that bestows like Hochma is called AB; like Bina, it’s called SAG; but it’s a Partzuf. We talk about how it bestows, which is similar to a Sefira. It’s like in a person. In a person you have the inclusion of everyone, but he is unique in that he manifests one quality, one profession. That’s how it happens with us. But again, it’s a relative thing.

When we talk about Partzuf SAG, it’s as if this Partzuf is ten Sefirot. In those ten Sefirot, you have all the processes that you have in Partzuf AB, but they work solely in a style of bestowal. That means that in the Partzufim there is a process in the structure which is similar in all, from Keter to Malchut and from Keter to Malchut—ten Sefirot of Ohr Yashar and ten Sefirot of Ohr Hozer. Still, you have a different mode when a Partzuf clothes in some specific form. That’s how we have five different Partzufim that together give us the term “world.”

Question: In the next degree that the creature attains, which is deeper, like the example of Rabash with the airplane you look at with binoculars…

If you’re talking about what the creature attains, it’s not Partzufim. A creature who attains is a soul that rises to a certain degree and identifies with its act with some Partzuf. Then it attains what exists in that Partzuf, in that degree, that portion, that manifestation of the Creator to the creature, which is called, let us say, the degree of Abba ve Ima (Father and Mother).

So it’s a soul that ascends there and thus feels and attains. It doesn’t become that Sefira or that Partzuf— it attains it. Sefirot, the Partzufim, and the worlds are from Above downward as measures of bestowal of the Creator. That’s how He grades Himself with respect to the creature to help the creature gradually attain resemblance to Him, equivalence of form with Him. But it’s not that by that the creature becomes the Sefira or Partzuf or world.

Question: The word Tikkun (correction) confused me. It says we can receive through the special Tikkunim (corrections).

On the part of the creature there’s a Tikkun, a correction; on the part of the Sefira, the Partzuf, there’s a Tikkun that there is the concealment there. The creature takes that Masach (screen) of concealment and turns it into a Masach that reveals. And then it turns out that the same concealment becomes for him something beneficial as he conceals thereby. From Above the Light is concealed and the creature hides his desire to receive in that Masach. With the creature’s concealment of the desire to receive, the Light becomes revealed in its aspect of bestowal.

But it’s not that the creature becomes that Partzuf, which is displayed before him, becomes that form of bestowal. But now as a creature, as his own substance, he displays himself as that aspect. In other words, in precisely the same way that the Creator related to him, in that degree, he now built out of himself the same attitude toward Him in return, yet out of his own substance. So did that form of the Creator towards him disappear or not? It didn’t disappear; it unites with the creature in the middle line.

There are no worlds in that degree he is in; there is no world, Sefira, nothing. They unite in the same structure, the same term. “Israel, the Torah, and the Creator are one,” in the same state, same manifestation—he toward the Creator and the Creator toward him. What is common to both is all one; they are indivisible. That’s why we say that in the same creature, in the same Malchut de Ein Sof is the meeting place and only there does the union happen.

Question: If that which attains is the soul, then what is Malchut?

Malchut is a mere desire and the soul is that part of God Above called a spark, bestowal, which fell into the corrupted desire. Through awakening that spark, a person connects into this spark desires with which one can bestow. Malchut is substance. There’s nothing that’s suitable for use in that substance; there’s no preparation for our correction in Malchut de Ein Sof. We have to have this Malchut go through decline, breaking and integrating with the qualities of Bina or the quality of Keter, if you will, it doesn’t matter because Keter is the bestower as Keter within the substance of the creature is called Bina.

For Malchut to be ready to resemble Keter, all the Upper Nine have to fall in her and make all the preparations in her and create in her the sensation of the self. This self is completely detached from the Creator. Once it is built within Malchut as a preparation, then you can talk about the beginning of the work on Malchut, from below upward, to bring it to the awareness. We are in that process as parts of Malchut that are still detached from awareness, like a seed that develops, like a fetus that develops. Spiritually, we are still prior to the fetus, but we are experiencing all kinds of processes that we don’t understand, we’re not familiar with them. But gradually they’re beginning to become clearer.

There is no free choice here yet. We are operated upon through all kinds of actions. These are the preparations of the parts of Malchut where through all the events they experience their discernment of the “I” towards the Creator is clarified, created, born in them. And from that “I”/self, these parts will begin to work with the Emanator. And that “I”/self, these parts, will be called souls. However, we don’t yet belong to the souls. There is not yet a clear discernment that is called “soul.” They are still parts that go through a process that comes before that. Baal HaSulam might say that the souls are clothed in bodies and all that, such as seeing Partzufim in this world is how the souls are inside. But it’s like a borrowed name: we don’t have souls yet.

A soul is already a Kli that works to bestow. It prepares itself, has free choice, and is in discernments and ability between the Klipa and the Kedusha. We are still before that. That’s why we were given the preparation period: a state that is still not in Malchut de Ein Sof with discernments of its own parts that can be called independent. For example, consider the inanimate level. Can you say that it’s independent? Give it a greater will to receive, it’ll become vegetative; more will to receive will make it animate; more will to receive will make it speaking. That speaking will suddenly start feeling phenomena with respect to the Creator.

Correspondingly, it’ll start feeling itself as being created. Then it will be able to say “I” because there’s someone with respect to whom it has some independence, some detachment from someone. That’s why it says “I,” an entity in its own right. So that has to develop. We are not there yet. We’re actually like substance. But as if we are in a dream, we have these kinds of illusions that we are evolving; as though we’re independent, that we can act. It’s this kind of imaginary reality where we imagine that we exist this way, living, independent.

Like the example that Rabash gives with the coachman. He had a family, horse and everything. Suddenly, a terrible period came in his life: his family all died, the horse died, and he died as well. He came to the next world and he was given a reward. What was he given? He was given a carriage and horse again, a family, a nice home and a job so he could earn a living and enjoy his household. So there’s no difference between being in a dream or in paradise or in life in this world. If we have nothing to compare with, then we can’t say where we exist. That’s why we are prior to the “I,” prior to determining the part of Malchut that can say “I exist already; I exist opposite the Emanator.” We don’t have that discernment in us yet.

Question: What can we learn from sometimes saying that there are ten Sefirot, sometimes you called it four phases, sometimes five Partzufim? What does that mean? What is there?

There is nothing more than four phases, four Behinot; it’s the evolution from the root. The root is the Upper Light, which we can talk about because it’s got a point of darkness. Otherwise, we wouldn’t even be able to talk about the Upper Light because with respect to whom and to what? It is because within that Light you have a point of “existence from absence,” that we say that’s Keter, that’s the root, that’s the Emanator He created that black point as “existence from absence.” With respect to that, He wants to bestow upon it.

To bestow on that point, He develops it to feel that He gives, that He bestows. He has to first cultivate in it a desire to enjoy His bestowal, and then fill that desire. He does all that in four phases. So the Light works on that point. It first builds in it a mere desire where the point still doesn’t feel that it’s a desire or that it’s full. Simply such a state called Behina Aleph exists.

From Behina Aleph it begins to feel something, that there’s someone who gives or someone fills someone bestows, someone gives. She wants to resemble the form above it in potential, so that’s the second discernment (Behina Bet). Then she wants to actually be like it. That’s Behina Gimel. Behina Gimel is like Keter as well. To some extent, all these discernments are similar to the Keter; they discover some discernment in Keter. Then there is Behina Dalet.

Behina Dalet first of all feels the big will to receive: that she really wants to enjoy everything that exists in the root. At the same time, she feels that this root fills her. So she’s got a big need to receive from the root, because in the root the Kli precedes somewhat the Light, to some extent but not completely. She feels that she herself wants to enjoy and then she receives the pleasure and feels it as actual pleasure, compared to Behina Aleph where the pleasure preceded the Kli.

In Behina Dalet, the Kli precedes the pleasure because Behina Gimel decided that it wants to enjoy the sensation of the Giver. This decision didn’t exist in Behina Aleph. That’s why in Behina Aleph the will to receive is small, the need is small, and the Light is small. And Behina Dalet has a big will to receive, both in regards to the need and to the Light. Why? Because in addition to the pleasure, the small pleasure that comes from the Giver, she wants to feel: the size of the Emanator, his status, to enjoy the greatness of the Host.

The same refreshments the Creator assigned to the creature in Behina Aleph remain, but suddenly she sees who is serving her, who is giving to her. And that gives her millions of times more pleasure than before and that’s what Behina Dalet feels. Hence, the Tzimtzum is not actually over the refreshments actually, but the Tzimtzum is on the greatness of the Host because that’s what brings on the shame in Behina Dalet.

Question: What is the difference in the names? What does it mean that we sometimes say four Behinot, sometimes ten Sefirot? What does that mean?

It turns out that the Kli can’t be anything but the five parts in it: Keter – Shoresh (the root) and the evolution of the four parts from Keter. When Behina Dalet begins to feel this whole structure and become similar to it and so as to identify with it, she begins to identify with every approach, with every way of bestowal on her of the Emanator and feel His modes of bestowal. So it turns out that in her ten Sefirot, in her whole Kli, the complex, profound, feeling Kli, she now examines all the relationships of the Emanator towards her: Shoresh, Aleph, Bet, and Gimel. And then, out of her Aviut and Masach, she builds herself to be similar to it.

After the Tzimtzum, when Behina Dalet goes to bestow, to resemble bestowal, she repeats the same acts as the Creator did to build her. This produces Galgalta, AB, SAG, MA and BON. Where do they come from? They come from a direct act, where Malchut after the Tzimtzum (as Baal HaSulam explains there) wants to perform an act of bestowal. Malchut makes herself resemble Keter; she can’t perform any order of actions other than the way that all the Behinot emerged from Keter, and that’s what Malchut does. After Tzimzum Aleph, the more she can resemble Keter then that’s what she does. And if there hadn’t been any possibility to evolve onward, then that would be the end of it.

It means that the world Adam Kadmon is everything that Malchut can do; all that Malchut can do in resembling the Emanator after Tzimtzum Aleph and that’s it. What happens afterwards? Afterwards, other possibilities appear to use additionally the part of Malchut, when SAG comes down and begins to bestow Light of Hassadim (the Light of Mercy). But it has nothing to do with a direct act. How does that happen? There specifically, the will of the creature is expressed to some extent to bestow on the Creator. Because what happens to us in the Partzufim of Adam Kadmon is that the creature simply, instinctively, so to speak directly, did exactly what it had to do after the Tzimzum according to the evolution. There is nothing of the creature’s own part in this.

Where is it afterwards that it begins it to act independently? In that the Nekudot de SAG expand down to Malchut. You might say, “Yes, but these actions are also rooted in Malchut and in Bina.” Yes, but there you still have some kind of equivalence, impression, union of one aspect with the other. It already happens in the structure. Then it is closer and closer to the creation of the independent creature. It’s no longer Keter that acts, like in the four phases of Direct Light or Malchut that operates like in the four phases of Returning Light, which is the world Adam Kadmon.

The world of Ein Sof is built from above to below, from Shoresh to Malchut and the world of Adam Kadmon is built upwards—Malchut to Shoresh. But here where Nekudot de SAG begins to descend, you already have a process which has more of a tendency from the side of the created, whereby he begins to connect to Malchut and somehow try to find in it some kind of acts of modes of bestowal. This is not in a direct way. It does not come in a direct way from the four aspects of Ohr Yashar or from the Partzufim of AK. It is already a search of how else can I bestow. In this way, through the entire quest and all the forms that the created passes through, his “I” is created in him and a place of choice. Only then, from below upwards, he begins to grow, to become independent.

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