Questions and Answers on the Meaning of ‎the Topics

91. Why are Nekudim called HaVaYaH of SAG?

It is so because there is level of phase two in the phase of clothing there, which is the phase of Israel Saba, and YESHSUT is the phase of HaVaYaH of SAG. (Inner Light, Item 1)

92. From where is the Malchut in each Sefira?

Through the ascent of the bottom Hey in the Einayim that was in the second restriction, which means that Malchut rose in Hochma, Malchut mixed and connected in each and every Sefira up to Hochma. (Inner Light, Item 1)

93. Why are there shells opposite the BON from its Rosh to its Raglayim?

Because the seven kings, called BON, emerged in a complete Partzuf Rosh and Guf, and broke face and back. For this reason, they have shells from its Rosh to its Raglayim, meaning in its entire RTS. All the phases of Rosh of the seven kings fell to Beria, all the phases of Toch of the seven kings fell to Yetzira, and all the phases of Sof of the seven kings fell to Assiya. (Item 2, and Inner Light there)

94. Why is there no Yenika to the Sitra Achra from the GAR of ZA?

This is because during the Katnut, it lacks GAR, as it is so from its very creation. However, during the Gadlut, it attains the GAR as addition, and the shells have no suckling from there. This is so because when the lower ones blemish, before the flaw is revealed, the GAR immediately depart from ZA because as long as it does not come with the Partzuf from the beginning of its emanation, it can depart from the Partzuf when necessary. (Item 5, and Inner Light there)

95. Why is Malchut called Nekuda?

Malchut is always called Nekuda [dot], after the root Malchut over which there was the first restriction. Therefore, the actual carrier of the restriction and the screen, over which the coupling is made, are called Nekuda in every place. (Item 8, and Inner Light there)

96. What are the four states up to face-to-face?

The four states are back-to-back, back-to-face, face-to-back, and face-to-face. It means that when the male and Nukva lack GAR because of the ascent of the bottom Hey in the Einayim, the first correction that suffices to support them in Atzilut is back-to-back. This means that they obtain the posterior light of upper Ima, where because she craves light of Hassadim, by way of “because He desires mercy,” she rejects the light of Hochma. Thus, when they are incorporated in this light and in this posterior, they are not blemished at all due to the lack of Hochma in them because of the bottom Hey in the Einayim. This is because even if they could receive Hochma, they would still reject its reception due to the craving for Hassadim imprinted in the posterior of upper Ima. Hence, the posterior of Ima serves them as illumination of GAR, and this is the first correction called back-to-back.

The second state is back-to-face. Besides the diminution of the lessening of illumination of Hochma by the bottom Hey in the Einayim, there is lessening and diminution of the illumination of Hochma in the vessels of the anterior of the female, too. Because of the blockage on light of Hassadim that there is in her anterior vessels, she is unfit to receive illumination of Hochma, as the illumination of Hochma is not received in bottom Partzuf without Hassadim. Thus, after the lessening because of the bottom Hey in the Einayim was corrected by the above coupling back-to-back, the coupling back-to-face was made, where the male gives her light of Hassadim abundantly, corrects the anterior vessels of the female, thus qualifying her to be fit to receive illumination of Hochma in them.

The third state is face-to-back. This comes to them by the upper coupling of AB SAG that lowers the bottom Hey from the Einayim and returns the HB to the Rosh. At that time, the male acquires his anterior light as in the beginning, prior to the lessening. However, the female does not return her face to the face of the male to receive illumination of Hochma without a reason that compels her to it. This is so because her posterior is in the form of Bina of direct light, by way of “because He desires mercy.” Thus, at that time, the female receives the anterior light from the male through her posterior, by which the illumination of Hochma is greatly diminished, and this coupling is called face-to-back, where the anterior of the male bestows to the female through her posterior, and the anterior vessels receive from the posterior vessels.

The fourth state is face-to-face. This comes to them only by raising MAN from the phase of ZON, since Bina is connected with the ZON by way of the ten Sefirot of direct light, where Bina bestows upon them illumination of Hochma. Thus, when ZON rise to her to MAN, she stops her posterior and returns her anterior to the Hochma in order to receive illumination of Hochma from him for ZON, and in that state she makes a coupling with the Hochma face-to-face. (Items 23-25 and Inner Light there)

97. What causes the state of face-to-back?

The male acquires his anterior phase through the upper coupling of AB SAG that lowers the bottom Hey from the Einayim and returns the HB to the Rosh. However, the female still needs raising of MAN. Hence, their coupling is made in the state of face-to-back. (Inner Light, Item 23)

98. What causes the state of face-to-face?

Raising MAN to Bina from the phase of ZON awakens Bina to return her face to Hochma, as written in answer 96. (Inner Light, Item 24)

99. Where are there four states up to face-to-face, and where are there three states up to face-to-face?

All the states—back-to-back, back-to-face, face-to-back, and face-to-face—happen in ZON. However, the state of back-to-face does not happen in AVI, but only back-to-back, face-to-back, and face-to-face. (Item 25, and Inner Light there)

100. How do the HG complement a complete posterior for ZA and a complete posterior for Nukva?

When the ZON are in the state of back-to-back, there is only the wall of HGT in them, which is the posterior phase of Ima, as written in see answer 96. You find that they both use this posterior, half for ZA and half for Nukva. The posterior of the NHY are absent in both, as they are in the form of “and all their hinder parts were inward.” This is because the posterior of NHY are from the phase of Yesod of Abba, which is revealed only through new Hassadim and Gevurot, which are in illumination of Hochma. Hence, when HG come from the coupling face-to-face of AVI, the posterior of NHY are completed for both, ZA takes the Hassadim for itself, and gives the Gevurot to the Nukva, see above answer 45. (Item 29, and Inner Light there)

101. How does the MAN that is raised to ZON draw new lights, if every new light should be from Ein Sof?

As the lower Adam raises MAN to ZON through good deeds, the ZON sort from the posterior of AVI that fell to their place, and raise MAN to AVI. Also, AVI draw Mochin from the light of Ein Sof above them through all the degrees until the first upper Partzuf, and lowers them to the one below it, and so they are passed to ZON. Thus, any raising of MAN from the righteous induces a new descent of the light from Ein Sof itself, as there is no new light in all the worlds that is not extended from Ein Sof, and remember that. (Inner Light, Item 28)

102. What are the GAR of ZA that take from AVI?

They are primarily Hassadim and Gevurot, but there is the illumination of Hochma in them according to the measure of the level that there is in AVI at that time. If they are on the level of Keter, these Mochin are from the phase of illumination of Hochma of Partzuf Keter. If they are on the level of Hochma, the Mochin are from the illumination of Hochma of Partzuf Hochma, etc. (Inner Light, Item 41)

103. What are the two reasons in the HG?

The first is that these new HG, where there is illumination of Hochma, enlarge and complete the posterior of ZON, see answer 100. The second is that they acquire the anterior Mochin, which are their GAR, and then make a coupling face-to-face. (Item 29)

104. How many Partzufim came out in the Nekudim?

Three Partzufim came out in Nekudim: AVI in four levels, whose Gufim are Daat, Hesed, Gevura, and the upper third of Tifferet until the Chazeh. The second Partzuf is YESHSUT in four levels. Their Gufim are the two lower thirds of Tifferet, NH, Yesod, and Malchut. The third is the coupling of the two Ketarim [pl. of Keter] in Daat where a Rosh without a Guf came out. (Item 39 and Inner Light there, Item 73 and Inner Light there)

105. What is the reason for the breaking of the vessels?

There were many causes there, but what caused their death and descent to BYA was the mixture of phase four, which is unfit to receive from the upper light, that mixed in these vessels of the seven kings. Thus, when the light came to meet phase four, it immediately departed and separated itself from the entire vessel, and the vessel died and fell to BYA, meaning below the line of Ein Sof that ends on the ground of Atzilut. They fell there into the shells, and after they are sorted and the mixtures of phase four are separated from them, they are returned to Atzilut by way of the revival of the dead, and this is done by the new MA. (Item 42 and Inner Light there)

106. Which lights were canceled from AVI?

Only the lights that emerged from the coupling of Gadlut of AVI were canceled, but what was present in AVI from the beginning of their emanation was not canceled at all. (Item 31)

107. What is the level of the king of Daat?

His Rosh, meaning the state of from-below-upward, is the Rosh of AVI, called the looking of the Einayim of AVI at each other. He emerged on phase four of clothing and phase three from the coarseness, which were incorporated in one another, eliciting the level of Keter. The Guf of this level of Keter, which is its from-above-downward, expanded in the king of Daat, and it is the phase of Yechida of ZON. (Item 41 and Inner Light there)

108. What is the level of the king of Hesed?

His from-below-upward is called the Guf of Abba, which came out on phase three of clothing and phase two from the coarseness, whose level is up to Hochma. The Guf of this level expanded in the king of Hesed and it is the phase of Haya of ZA. (Items 42, 43)

109. What is the level of the king of Gevura?

His from-below-upward is called the Guf of Ima, which came out merely on the coarseness of phase two, whose level is up to Bina, and the Guf expanded in the king of Gevura, and it is the phase of Neshama of ZA. (Item 43)

110. What is the level of Tifferet until the Chazeh?

His from-below-upward is called Yesodot [pl. for Yesod] of AVI. He emerged on the coarseness of phase one, whose level is up to ZA, and the from-above-downward of this level expanded in the king of Tifferet until his Chazeh, and it is the phase of Ruach of ZA. (Item 45)

111. What is the level of the two lower thirds of Tifferet?

His from-below-upward is called the Rosh of YESHSUT, and the looking of the Einayim of YESHSUT at each other that emerged on a screen from phase three of clothing and from the coarseness of phase two, whose level is up to Hochma, and his Guf expanded in the king of Tifferet in his lower two thirds from the Chazeh down to his Sium, and it is the phase of Haya of Neshama of ZA. (Item 45)

112. What is the level of NH?

Its from-below-upward is called the Guf of YESHSUT, which emerged on the screen of phase two, and its Guf expanded in the king of Netzah and Hod, and it is the phase of Neshama from the Neshama of ZA. (Item 46)

113. What is the level of Yesod?

Its from-below-upward is called Yesodot of YESHSUT, which emerged on the coarseness of phase one, whose level is up to ZA, and its Guf expanded in the king of Yesod, and it is the phase of Ruach of ZA of the Neshama. (Item 47)

114. What is the level of Malchut?

Its from-below-upward is called Malchut of YESHSUT. It emerged on screen of the root phase, whose level is up to Malchut. Its from-above-downward expanded in the seventh king, which is Malchut, and it is the phase of Nefesh of Neshama of ZA. (Item 47)

115. How did the Gadlut of AVI of Nekudim emerge?

See below answer 150.

116. How did the level of YESHSUT of Nekudim emerge?

See below answer 152.

117. How did the coupling of the two Ketarim [pl. of Keter] in Daat of Nekudim emerge?

See below answer 154.

118. Why is there only HG in Daat of AVI?

The whole return of the face of Ima to the face of Abba was primarily in order to bestow illumination of Hochma to ZON through the connection that she has, to bestow illumination of Hochma to ZON from the relation of direct light. Hence, after her coupling face-to-face with Abba, she still receives from him only as much as Bina of direct light bestows illumination of Hochma to he ZON of direct light. It is known that ZON of direct light is primarily light of Hassadim, but in illumination of Hochma that Bina bestows upon it. Hence, here, too, she gives it primarily only Hassadim and Gevurot, but only with illumination of Hochma. For this reason, even in AVI, which are on the level of Keter, Ima does not receive light of Hochma in the Keter from Abba, but only illumination of Hochma in the ZON of Keter. This is a measure of the level from below upward in AVI, called Daat of AVI, and discerned as the phase of Rosh of the king of Daat. (Item 41, and Inner Observation Item 9)

119. What are the NRNHY of ZA?

Two factors operate together in the values of the five levels of NRNHY of ZA: The first is the measure of the level of AVI itself. This is extended from the state of face-to-back of AVI, meaning according to the place of the descent of the bottom Hey. If up to the Peh—they have the level of Keter; if up to the Hotem—they have the level of Hochma; and if up to the Ozen—they have the level of Bina. If returning back to the Einayim—they have the level of ZA. The second element is the phase of MAN that rose to Ima, awakening her to the coupling face-to-face, when they do not draw from the entire level of AVI, but only from the illumination of Hochma of ZON in the same level of AVI. Thus, if AVI are on the level of Keter, the illumination of Hochma in ZON of Keter is extended, and it is Yechida of ZA. If AVI are on the level of Hochma, illumination of Hochma is drawn in ZON of Hochma, which is Haya of ZA. If AVI are on the level of Bina, the illumination of Hochma is drawn in ZON of Bina, and it is Neshama of ZA. (Inner Light, Item 49)

120. Why is Yesod entirely anterior, and has no posterior at all?

Because the posterior of AVI fell and were canceled, meaning only what came to them in addition to their actual emanation is the state of back-to-back. Hence, the posterior did not fall from the Yesodot of AVI, since AVI have already returned to back-to-back, even before the coupling of Yesodot of AVI came out, meaning right after the Guf of Ima was canceled. For this reason, the lights of Yesod are all anterior from the beginning of their emanation, and contains no posterior at all that descended from it. (Item 44)

121. Why is Tifferet divided into two halves, more than the rest of the Sefirot?

Because Tifferet relates to the five Hassadim as Bina in the five phases. Thus, since Bina is divided into two halves, Bina and Tvuna, where Bina is light of Hassadim without Hochma, and is the phase of GAR, meaning before she emanated the ZON of direct light, and Tvuna is in the illumination of Hochma, and is the phase of ZAT of Bina, meaning from the time she emanated ZON of direct light in illumination of Hochma, she came out from the self of Bina, which is only light of Hassadim, and acquired a new name, Tvuna. She is the phase of illumination of Hochma that remains in the root of Bina even after she emanated to ZON. Hence, Tvuna is considered ZAT of Bina.

Since Tifferet is the phase of Bina of the five Hassadim, it is divided like Bina into GAR until the Chazeh, and to ZAT, from the Chazeh down to its Sium. It, too, like Bina in his GAR up to the Chazeh, shine only light of Hassadim, and the illumination of Hochma disappears there in Yesod of Bina. In its ZAT from the Chazeh downward, it is in disclosed illumination of Hochma since the Yesod of Ima has already stopped in the place of the Chazeh. (Inner Light, Item 45)

122. Why are the Gufim of AVI drawn to the place of DHGT?

Because DHGT in the five Hassadim are like KHBD of the five phases KHB ZON, therefore. their lights were drawn from their corresponding relation in the five phases. Light of Yechida is extended to Daat; light of Haya is extended to Hesed, which is the phase of Hochma of Hassadim. The light of Neshama is extended to Gevura, which is the phase of Bina of the five Hassadim; and the light of Ruach is extended to Tifferet, which is the phase of Daat of the five Hassadim. (Inner Light, Item 45)

123. Why is upper AVI not regarded as the Rosh of ZON, but as YESHSUT?

You already know the division of Bina and Tvuna into two halves GAR and ZAT. The GAR are the phase of Bina before she emanated the ZON, at which time she is only light of Hassadim. This is the phase of upper AVI. The ZAT, which is the phase of Bina after she emanated the ZON, has illumination of Hochma, too, called Tvuna, and this is the phase of YESHSUT. Now you can understand that Upper AVI are not at all designated to be he Rosh of ZON. Moreover, the whole essence of upper AVI is because they are the phase of Bina before they emanated the ZON. They have only light of Hassadim, which is not at all from the phase of ZON, which are only the phase of Hassadim in illumination of Hochma. Hence, only YESHSUT, which are the phase of ZAT of AVI that emanated the ZON of direct light, and have illumination of Hochma in them, which is the entire degree of ZA, are always regarded as the Rosh of ZON in all the Partzufim. (Inner Light, Item 45)

124. Why did the posterior of AVI not fall to BYA like the ZON?

This is because the cancelation of the posterior of AVI was not due to a mixture of the judgments, which are the phase four, but only because of the refinement of the screen. Hence, they were not entirely disqualified from Atzilut, but were only canceled temporarily. In other words, as long as they have no one to bestow to, they are canceled. But when the vessels return from BYA to Atzilut, they, too, return to bestow upon them as in the beginning. Hence, they are only in the state of temporary cancelation, not in the state of breakage and death like the seven kings. The illumination of back-to-back of AVI also reached the above-mentioned posterior, called the expansion of three lines KHB to the posterior that stand in HGT. (Item 14)

125. Why did the posterior of AVI fall to the phase of Guf?

Because all these four levels that emerged in the Gadlut of AVI came out on the MAN of Vav and Nekuda of Yesod AK, which are the general phase of ZON and the phase of Guf, and are not at all from the phase of AVI. Instead, when they were incorporated in the coupling of AVI itself, and operated there as MAN, drawing illumination of Hochma for the seven kings, they had a place in the Rosh of AVI. However, after the coupling on them was canceled, they no longer had a place there, and they had to return to their place in the Guf. (Item 14)

­126. Where did the expansion of KHB to the new vessels of HGT come from?

The four levels that emerged in AVI of Gadlut and in NHY of Keter and served for them as Mochin, which were in the phase of KHB of Nekudim, which are corrected in the correction of lines, now that they were canceled and fell to their phase of Gufim, they drew the correction of lines of KHB with them into the places where they fell, and these posterior, too, were corrected in the correction of lines like the KHB. (Inner Light, Item 60, and Inner Light, Item 49)

127. Why were the posterior of AVI made into the phase of MAN that the ZON raise to them?

Because these posteriors that fell from AVI are the phase of MAN that AVI received from the Yesod of AK. Hence, once they have fallen to the place of ZON, the ZON raises them back to the phase of MAN to AVI from all the levels in them, which are NRNHY. (Inner Light, Item 49)

128. Which phases of vessels of the seven kings fell to Yetzira and Assiya?

The phase of Toch in all the vessels fell to Yetzira, and the phase of Sof in all the vessels fell to Assiya. (Inner Light, Item 61, and Inner Observation, Item 32)

129. Where did the lights of the seven kings leave their records after their departure?

The records of the four kings DHGT first descended to the phase of NHYM of Atzilut. Afterwards, they clothed in the new vessels DHGT that were made of the posterior of AVI of Nekudim. The record of the four kings TNHYM first rose to the new vessels of DHGT, and then descended from there and clothed the new vessels of Tifferet, Netzah, and Hod, made of the posterior of YESHSUT. (Item 19)

130. Why where the records arranged in NHYM of Atzilut in an opposite order: Daat below, and Tifferet above all?

During the clothing of the lights in the vessels, the coarser one is considered more important and higher. It is inverted after the departure of the lights from the vessels, as then all that is coarser is lower. Thus, since the Daat was the highest during the clothing, you find that during the departure, it is the lowest. Hesed, whose coarseness is less than it, is above it, and the Gevura, whose coarseness is less than Hesed, is above Hesed. And Tifferet, whose coarseness is less than all, is the highest. (Inner Observation, Item 19)

131. Why did the records of the four kings DHGT fall to NHYM of Atzilut?

Their vessels broke and fell to BYA. Hence, they came as close to them as they could in order to illuminate them in the phase of tags over the letters. (Inner Observation, Item 20)

132. Why did the record of the upper third of Tifferet remain in its place unchanged?

Its vessel, which is the upper third of Tifferet, fell only to the state of from-the-Chazeh-downward. Hence, it did not need to descend at all, as it was adhered to it from its place in the phase of tags over it. (Item 28)

133. Which change was there in the record of the two lower thirds of Tifferet?

It did not stay in its place, but rose and clothed the new vessel of the upper third of Tifferet that was made of the posterior of AVI. Regardless, it is not a great change since in the end, they are two halves of one vessel. (Inner Observation, Item 30)

134. Who brought the records back to the new vessels DHGT of Atzilut?

The Rosh of YESHSUT clothed the entire place of the four kings DHGT from below upward. It is the second expansion, whose conduct is to fill the empty vessels and the records of the Guf of the upper one. Hence, he illuminated to these records of the four kings DHGT, which are the phase of its Guf of the upper one, meaning of AVI, and drew them to their place in the new vessels in order to clothe them. (Inner Light, Item 22)

135. Why did the four kings DHGT descend to GAR of Beria, Yetzira, and Assiya?

The kings DHGT are phases of GAR of ZAT, and are therefore attributed to the GAR of BYA. (Inner Light, Item 61)

136. Why were there two falls in the kings DHGT: one to GAR of BYA, and another to NHYM of BYA?

When the records were close to them in the phase of tags over the letters in the place of NHYM of Atzilut, they could sustain themselves in the GAR of BYA since they, too, are the phase of GAR of ZAT. However, after the records became distant and clothed in the new vessels and in the Rosh of YESHSUT, their illumination stopped from the vessels. For this reason, they fell to the last level of BYA, which is the place of NHYM of BYA. (Inner Observation, Item 25)

137. Who magnified the vessel of Keter up to the place of Chazeh of Tifferet?

The posterior of Daat of AVI that was clothed in the NHY of Keter of Nekudim expanded in the middle line and became the new vessels of Daat and Tifferet.

138. Who complemented the new vessel of Tifferet from the place of the Chazeh to its Sium?

The posterior phases that fell from the Rosh of YESHSUT, which fell from the place from the Chazeh and above to the place from the Chazeh and below, were corrected in the middle line through the illumination of the Rosh from the coupling of the two Ketarim in Daat, and enlarged the vessel of Tifferet through its Sium. (Inner Observation, Item 32)

139. How do the new vessels DHGT come from the expansion of KHB of Nekudim?

This posterior of AVI comes from the phase of AVI and NHY of Keter, which is KHB of Nekudim, corrected in the correction of lines from their very emanation in the state of back-to-back through the illumination of upper Ima. Hence, after they fell from the Rosh to the place of DHGT, they are also bestowed upon from the state of back-to-back of AVI that were not canceled, and their correction of lines is extended on the posterior, as well. (Inner Observation, Item 22)

140. How was the coupling of the two Ketarim of Daat made after the breaking of the four kings NHYM?

After the vessel of Malchut was also broken and the screen of YESHSUT was refined from every phase of coarseness of the Guf that it had, you find that it rose and was incorporated in the coupling of the Rosh of YESHSUT. Because phase two disappeared, which is the last phase, and only the coarseness of phase one remained, only the level of ZA emerged on it, which is the phase of Hesed and Gevura, called the two Ketarim [crowns] of Daat. (Inner Observation, Item 32)

141. Who made the vessels of the new Tifferet, Netzah, and Hod big?

The new vessels Tifferet, Netzah, and Hod were made through the posterior of YESHSUT that fell to the place of TNHY, and by their clothing in the new Rosh of the two Ketarim [pl. of Keter]. (Inner Observation, Item 32)

142. What are the causes for the emergence of the Katnut and Gadlut of AVI of Nekudim?

The Katnut of Nekudim until the state of back-to-back of AVI emerged from the records of SAG, incorporated in the screen. Also, the Gadlut of Nekudim and the seven kings emerged from the records of NHY of AK incorporated in the screen. (Inner Observation, Item 2)

143. Who raised MAN for the coupling of upper AB SAG for the Gadlut of AVI?

MA and BON of AK, which are NHY of AK, rose to MAN to the upper AB SAG, copulated face-to-face, lowered the bottom Hey from the Einayim, and returned all the AHP to their preliminary degree. (Inner Observation, Item 4)

144. What did the inner lights that came out through the Tabur and the Yesod of AK do?

The new light that breached the Parsa and came out through the Tabur, lowered the bottom Hey from the Einayim of Keter, and AVI returned to the Rosh and came to a state of face-to-back. The light that came out through Yesod of AK to AVI became MAN for AVI, and brought them to a state of face-to-face, and elicited the seven kings of Nekudim. (Inner Observation item 5)

145. Why did the GAR and ZAT of the ten Sefirot of Nekudim not emerge at once?

When the GAR of Nekudim emerged, AVI were in a state of back-to-back, when there is no expansion to the Guf from them. For this reason, they needed the coupling of AB SAG and the MAN of Yesod of AK, and then they came in a coupling face-to-face and expanded to their Gufim, which are the seven kings. (Inner Observation, Item 6)

146. Since the Seven kings do not belong to AVI, as they are only from phase two, they had to emerge from the NHY of AK.

This is because according to the order of degrees, the level of ZA emerges only from AVI, which are the phase of SAG, and not from NHY of AK, which is the phase of Galgalta. (Inner Observation, Item 5)

147. What is the essence of the posterior of AVI that fell?

They are the phase of Vav and Nekuda of the Yesod of AK, meaning the general ZON, and all the records of the four levels of Gadlut with their garments. (Inner Observation, Item 15)

148. Where is the place of the fall of each of the four levels of the posterior of AVI?

Each Rosh of the four levels fell to the phase of its own Guf. (Inner Observation, Item 15)

149. Missing in the original

150. What are the four reasons that preceded the coupling of AVI face-to-face?

The first is the ascent of MAN from the NHY of AK to the upper AB SAG, which makes them copulate together. The second: a new light that came out from the coupling of AB SAG that breached the Parsa. The third: the descent of that new light below the Tabur and its exit to the Keter of Nekudim, which lowered the bottom Hey from the Einayim of Keter to the Peh of Nekudim. The fourth: the illumination that emerged through the Yesod to AVI and became MAN to the seven kings, which returned AVI face-to-face. (The Order of Cause and Consequence, Item 2)

151. What are the twelve operations applied in each of the four kings DHGT?

The first is the coupling face-to-face on the screen that measures the height of the level according to the place of the bottom Hey. The second is the coupling of AVI face-to-face, measuring the illumination of Hochma for the ZON. The third: the level that emerges from below upward in AVI themselves. The fourth: the level that expands from above downward to the phase of Guf, called “king.” The fifth: the departure of the light to its root because of the mixture of phase four in the vessel. The sixth is the fall of the vessel to the GAR of BYA. The seventh is the leaving of the record from the lights that departed. The eighth is the descent of the record to NHYM of Atzilut in the phase of tags over the letters. The ninth is the fall of the posterior of AVI to the places of their Gufim. The tenth is the correction of lines, made in these posteriors of AVI that fell. The eleventh is the ascent of the records from NHYM of Atzilut to the new vessels DHGT that were made of the posterior of AVI. The twelfth is the descent of the vessels from the GAR of BYA, too, to NHYM of BYA. (The Order of Cause and Consequence, Item 4)

152. What are the four reasons that preceded the coupling face-to-face in YESHSUT?

The first is the ascent of the screen that was refined to AVI. The second is its incorporation in the coupling back-to-back of AVI. The third is the incorporation in the coupling face-to-back of AVI. The fourth is the incorporation in a coupling face-to-face of AVI. (The Order of Cause and Consequence, Item 7)

153. What are the eleven operations that were in each of the four kings TNHYM?

The first is the coupling face-to-face on the screen that measures the height of the level according to the place of the bottom Hey. The second is the coupling face-to-face that measures the illumination of Hochma for the ZON. The third is the level from below upward. The fourth is the level from above downward in the Guf, called “king.” The fifth is the departure of the light. The sixth is the fall of the vessel to BYA. The seventh is the records that remained of the lights. The eighth is the ascent of the records to the new vessels of the posterior of AVI. The ninth is the fall of the posterior of YESHSUT into the phase of Guf. The tenth is the correction of lines in the posterior of YESHSUT that were thus made into vessels of Tifferet, Netzah, and Hod. The eleventh is the descent of the records to the kings of Tifferet, Netzah, and Hod, to the new vessels from the posterior of YESHSUT. (The Order of Cause and Consequence, Item 17)

154. Why did the ascent of Malchut in the coupling of the two Ketarim of Daat tie all the VAK?

The ascent of Malchut means the ascent of the screen after its refinement from all the coarseness of the Guf in it to the screen of the Rosh of YESHSUT. A new coupling was made on it, in level of phase one, and only the state of from-below-upward did not emerge in it. It corrected the posterior of YESHSUT in lines and completed the correction of lines in all the VAK. (The Order of Cause and Consequence, Item 17)

155. What are the 103 operations that emerged from one another in an order of cause and consequence from after the state of back-to-back of AVI until after the correction of lines of the new vessels Tifferet, Netzah, and Hod, which was made after the breaking of the vessels?

This answer of cause and consequence is a continuation of the answer of cause and consequence presented in Part 6, Answer 164. It explained there the necessity of cause and consequence from the first restriction down to the Katnut of AVI of Nekudim in a state of back-to-back. Here we shall continue to explain from the Gadlut of AVI of Nekudim up to the correction of lines of the new vessels, namely the two lower thirds of Tifferet and NH that emerged after the end of the breaking of the vessels. We shall explain how there are 103 operations here, and how they emerge from one another in complete necessity of cause and consequence.

You already know that in general, the lights are divided by two discernments: light of Hochma and light of Hassadim. Both contain five phases, and the five phases of light of Hochma are called KHB ZON, and the five phases of light of Hassadim are called HGT NH. The two above discernments emerged and cascaded from the inner AK until they reached the level of MA and BON. Initially, three Partzufim emerged from AK: AB, SAG, MA, and BON, until AVI of Nekudim, which were back-to-back. All those are from the first discernment of light of Hochma. Afterwards, three Partzufim came out similarly in the second discernment from light of Hassadim. These are AB, SAG, MA, and BON, called AVI, YESHSUT, and Daat. All of them emerged in the world of Nekudim, as is written in this part, and from them we shall begin our explanation here.

1) The first cause of the emergence of the three Partzufim in the phase of light of Hassadim are the records of MA and BON of AK that rose to MAN to the upper AB SAG, and made a coupling face-to-face (see The Order of Cause and Consequence, Item 1).

b) Through this coupling, a new light emerged and breached the Parsa. c) That new light breached the Parsa and came out through the Tabur to the Keter of Nekudim, and lowered the bottom Hey from the Einayim of Keter to the general Peh of Nekudim. It returned AVI to the Rosh, and they obtained their GAR, and thus came to a state of face-to-back.

d) This new light descended and illuminated to the NHY of AK. At that time, Yesod illuminated the Vav and a dot to AVI in the phase of MAN, causing them the state of face-to-face. Thus, the two operations, the third and the fourth, join face-to-face. the face of Abba is a consequence of the third operation, meaning from the new light that shone through the Tabur, and the face of Ima is extended from the new light that shone the MAN through the Yesod, causing the face of Ima. It follows that these four operations stem from one another and are caused by one another: The fourth and the third, which are the two states of face-to-face and face-to-back, are extended from the new light that breached the Parsa, which is the second operation, extended from the coupling of AB SAG, which is the first operation. The cause for this coupling is the raising of MAN from NHY of AK.

You must remember that the cause of raising MAN of the NHY of AK is the refinement of the screen of the Guf of SAG that consisted of two kinds of records: records of NHY of AK, and its own record, meaning of SAG. After it was refined from all its coarseness, it is considered to have risen and mixed in the Rosh of SAG. Thus, first there was a coupling on the records of SAG incorporated in the screen. From this coupling, the bottom Hey rose in the Einayim, and the AHP of all the degrees were expelled outside the degree. Ultimately, the AHP of the ten Sefirot of Sium, meaning Bina, ZA, and Malchut of the ten Sefirot of NHY of AK, were expelled below the line of Ein Sof to the place of BYA. This is the last consequence, in which we ended the answer of The Order of Cause and Consequence in Part Six. It is also the last operation that cascaded from the five Partzufim GASMB from the discernment of the light of Hochma. After that, the coupling of the upper AB and SAG was made on the records incorporated in the screen from the NHY of AK that returns and brings back the AHP of all the rejected degrees. This is because a new light that emerges from coupling of AB SAG, lowers the bottom Hey from the Einayim to its place, to the Peh, as in the beginning, and breaches and cancels the boundary of the Parsa, and returns the BYA to Atzilut.

There are two things you must learn here: The first is that the two above couplings, Katnut and Gadlut, contradict one another although they are both results of the same cause, which is the refinement of the screen of SAG that raised the two kinds of records to the coupling. The first coupling of Katnut, which emerged on the records of SAG, raised the bottom Hey to the Einayim and expelled the AHP from all the degrees. The second coupling of Gadlut, made on the records of NHY of AK, lowered the bottom Hey from the Einayim once more and returned the AHP to their degree. It follows, that they contradict each other.

The second thing we must learn here is that between the two above couplings, there is the intersection of the two above kinds of five Partzufim, from a discernment of light of Hochma, and from a discernment of light of Hassadim. The coupling that emerged from the bottom Hey in the Nikvey Einayim on the records of SAG is the last Partzuf of the five Partzufim GASMB from the discernment of the light of Hochma. The second coupling of Gadlut that emerged on the records of NHY of AK through the coupling of AB SAG is the beginning for the five Partzufim GASMB from the discernment of light of Hassadim. From here on, the Partzufim are discerned as primarily light of Hassadim, although there is only the illumination of GAR in them, as the ASMB of Nekudim called AVI, YESHSUT, and Daat, were explained, which are the phase of NRNHY of ZA. Thus, the intersection of the two kinds of five Partzufim is between the two above couplings.

2) After we have thoroughly explained the four necessary operations to bring AVI to a state of face-to-face, which are raising MAN from the NHY of AK to the coupling of AB SAG, and the new light that breached the Parsa, which came out of the coupling, and the elicitation of the new light through the Tabur, which lowered the bottom Hey and brought AVI to a state of face-to-back, and its illumination elicited through the Yesod in the phase of MAN that brought AVI to a state of face-to-face, now we shall explain the nine operations extended from that coupling face-to-face, how they result from one another by way of cause and consequence. Also, all these nine operations were made in the king of Daat from the beginning of its making in the Rosh of AVI up to the cancelation of its coupling.

There are two principal causes here, connecting into one operation. The first measures the height of the level, and the second measures and receives only the illumination of Hochma. The first cause is the measure of the coarseness in the screen, evaluated according to the place of the bottom Hey. Here, it is phase four of clothing and phase three of coarseness, eliciting ten Sefirot from below upward on the level of Keter. It is so because the place of the bottom Hey is in the general Peh of the Rosh of Nekudim. This cause is affected by the third operation, the lowering of the bottom Hey from the Einayim. The sixth operation is the second cause, which is the return of the face of Ima that depends on the MAN, which is the general ZON, rooted in the Vav and Nekuda that received from the Yesod of AK. Hence, she does not receive from the face of Abba more than the measure of illumination of Hochma of ZON of direct light that receives from the Bina of direct light. This measure is called a window. That second cause results from the fourth operation, which is the MAN of Yesod of AK. Thus, the fifth operation, which is the measurement of the level, and the sixth operation, which is the measure of the illumination of Hochma, are caused by operations three and four.

The ten Sefirot of the Rosh in AVI from below upward called Daat of AVI are extended from the above fifth and sixth operations. His self is five Hassadim and five Gevurot, but in illumination of Hochma. Its level is measured like ZON of the level of Keter, since the fifth operation measures the level of Keter, and the sixth operation limits it to the illumination of Hochma of ZON of Keter. This is the seventh operation, meaning the ten Sefirot of Rosh on the level of ZON of Keter. Also, Malchut of this Rosh expands in the full measure of the level that is in the Rosh, descends and clothes the king of Daat, and this is the eighth operation, caused by the sixth operation.

Two operations are extended from the eighth operation, which is the level of Keter that clothed in the king of Daat: the ninth, which is the departure of light, and the tenth, which is the death of the vessel and its fall to BYA. It is so because had that level been received in the vessel of Daat, it would have returned the BYA to Atzilut, as the coupling emerged on the bottom Hey that descended to her place as in the beginning, before the second restriction, since the Parsa had already been breached. However, because of the mixture of the dross in the vessel, the light could not fully clothe in it because when the light encountered the phase four that was mixed in it, it immediately departed from there to its root. Thus, the vessel fell to the separated BYA. Because there was the completion of BYA in it, its state was initially discerned in the place of BYA, since it had to connect them to Atzilut. Since it did not connect them because the light parted from it, it remained in the separated BYA itself. Therefore, you see that the measure of the light itself, which is the eighth operation, caused its departure, as the vessel could not receive it, and this caused its fall to BYA. Because its measure would have placed it in the place of BYA in order to connect them to Atzilut, it thus caused the vessel itself to separate from Atzilut and fall to BYA, which is death to the vessel.

Two operations are extended from the ninth and tenth operations, which are the departure of the light and the fall to BYA: the eleventh, which is the remaining of the records from the light that departed, as this is the conduct of the lights, that after their departure, they leave records behind them in the place where they were. Thus, the eleventh operation is a consequence of the ninth. The twelfth operation, which is the descent of the records to the bottom of Atzilut as much as they could, is a consequence of the tenth operation, which is their fall to BYA. For this reason, they could not be inside the vessels as they usually are, and had to shine on them from above, as tags. Hence, they descended to the bottom of Atzilut to come as close as they could to their phase, to revive them.

The thirteenth operation is the cancelation of the coupling in the Rosh of AVI, and the fall of the records and the MAN to the place of its Guf. It is called “the cancelation of the posterior of AVI,” and it, too, is a result of the tenth operation. This is so because when the vessel broke and fell to BYA, her screen was canceled and no longer received the lights of the Rosh. It is known that any return of the anterior of Ima was not at all for herself, but for the connection of direct light that she has to bestow illumination of Hochma to ZON. Hence, once the receiver broke, this whole coupling was canceled since all she wants for herself is Hassadim, by way of “because He desires mercy.” Thus we have explained how the eleventh operation, which is the leaving of the records, results from the ninth, which is the departure of the light, and how the two operations, the twelfth and the thirteenth, result from the tenth operation, which is the fall to BYA.

3) From the thirteenth operation, which is the cancelation of the coupling from the screen in the Rosh of the level of Keter, the bottom Hey departs from the place of the Peh and rises to the Hotem. This is because the departure is executed gradually, from phase four to phase three, and from phase three to phase two, etc., until it departs entirely. You find that when the coupling of phase four departs, which is the phase of the bottom Hey in the place of the Peh, she rises to phase three, which is the Hotem. Hence, two new operations emerge here, meaning the factors implemented in the five Partzufim of Hassadim: the first, to measure the level, resulting from the above thirteenth operation, and this is the fourteenth operation. The second is to draw illumination of Hochma, extended from the residue of the MAN of Yesod of AK. It is so because in the canceling of the coupling of the level of Keter, only one part of the MAN attributed to the level of Keter was canceled, while the residue still remained in Ima. They returned her to face-to-face in the new coupling on the screen of phase three, and this is the fifteenth operation.

Thus we have seen how the three operations, the fourteenth, which is the measurement of the level of phase three, the fifteenth, which is the extension of the illumination of Hochma from the level of phase three, both result from the thirteenth operation, which is the annulment of the coupling of the level of Keter. This is because they are the residue that remained in the coarseness and the MAN after the cancelation of the level of Keter.

The ten Sefirot from below upward, called the Guf of Abba, are extended from the two operations, the fourteenth and fifteenth. The fourteenth measures the level of Hochma in it, and the fifteenth draws the illumination of Hochma from this level, and this is the sixteenth operation. Also, the ten Sefirot are extended from above downward to the Guf called the king of Hesed, and this is the seventeenth operation, a consequence of the sixteenth.

Two operations of departure of light from the vessel of Hesed are extended from the seventeenth operation. This is the eighteenth operation, and its fall to BYA is the nineteenth operation, as we have explained above in the ninth and tenth operations.

The twentieth operation, which is the departure of the record, is extended from the eighteenth operation, which is the departure of the light, as this is the nature of any departing light. Also, two operations result from the nineteenth operation. These are the 21^st operation, which is the descent of the records to the bottom of Atzilut, and the 22^nd operation, which is the cancelation of the coupling of the Rosh of the level of Hochma. It is in the same manner as in the twelfth and thirteenth operations that result from the tenth operation.

4) Two operations stem from the 22^nd operation, which is the cancelation of the coupling of the level of Hochma: the 23^rd, which is a new cause for the level of Bina. This is because due to the cancelation of the coupling from the Hotem, the bottom Hey rose to the Ozen, which is phase two. The 24^th is an extension of illumination of Hochma from the level of Bina, which is the second factor, as we have said in the fourteenth and the fifteenth, which are extended from the thirteenth.

The ten Sefirot from below upward in AVI, called Guf of Ima, result from the two operations, the 23^rd and the 24^th. This is the 25^th operation, where the 23^rd measures the level of Bina, and the 24^th draws the illumination of Hochma from this level.

The expansion to the Guf, the king of Gevura, is extended from the 25^th operation, from the Malchut in her, and this is the 26^th operation.

The departure of light is extended from the 26^th operation. This is the 27^th operation, and the fall of the vessel to BYA, which is the 28^th operation, similar to the eighteenth and nineteenth that result from the seventeenth.

The 29^th operation, which is the departure of the record, stems from the 27^th operation, which is the departure of light. Two operations stem from the 28^th operation, which is the fall to BYA. These are the descent of the record to the bottom of Atzilut, which is the 30^th operation, and the cancelation of the coupling of the level of Bina, which is the 31^st operation, similar to operations twelve and thirteen that result from the tenth.

5) Two operations, the 32^nd and the 33rd, are caused by the 31^st operation, which is the cancelation of the coupling of the level of Bina. These are the measurement of the level of ZA, as after the coupling was canceled from the Ozen, the bottom Hey rose back to the Einayim, which is phase one, and this is the 32^nd operation, drawing this illumination to ZON, which is the 33^rd operation.

The ten Sefirot of the level of ZA from below upward in AVI, called Yesodot of AK, result from the two operations, the 32^nd and the 33^rd, and this is the 34^th operation.

From the 34^th operation stems the expansion to the king of the upper third of Tifferet, and this is the 35^th operation. From that results the 36^th operation, which is the departure of the light, as well as the 37^th, which is its fall to the phase of the two lower thirds of Tifferet. This is similar to the two operations, the ninth and the tenth, that result from the eighth.

From the 36^th operation, which is the departure of light, stems the leaving of the record, which is the 38^th operation.

From the 37^th operation, which is the fall to BYA, stems the cancelation of the coupling of phase one. This is because through the breaking of the vessel, the receiver is canceled, the screen is refined from it, and the coupling of the Rosh stops, as it has no one to bestow to. This is the 39^th operation. One operation is missing here: the descent of the record. This is because the record remains in its place, as its vessel did not fall to BYA now, but to its two bottom thirds from the Chazeh downward, and the record can shine to it from its place form the Chazeh upward, without any descent.

YESHSUT and the kings of TNHYM

6) From the 39^th operation, which is the cancelation of the coupling of phase one because of the refinement of the screen stems the ascent of the screen of the Guf with the records in it to AVI. This is so because after the screen has been refined from the coarseness of phase one to the root, and after all its coarseness of the Guf has stopped from it entirely, it is considered that it rose and was incorporated in the screen of the Rosh of AVI (The Order of Cause and Consequence, Item 5). This is the 40^th operation.

The 41^st operation, which is its incorporation and renewal there in the coupling back-to-back that remains in AVI, stems from the 40^th operation, which is the ascent of the screen to AVI.

From the 41^st operation stems the 42^nd operation, which is the elicitation of the coupling face-to-back in AVI on the screen and the records of YESHSUT incorporated in it. This is so because through the renewal of the coarseness in the screen through its incorporation in the coupling back-to-back of AVI, the coarseness returned over all the records incorporated in the screen, except the last phase, which is phase three, as only the phase of clothing remained of it. Hence, a new coupling over the coarseness of phase three of clothing and phase two of coarseness was made there in the incorporation in AVI. This is considered that the bottom Hey in AVI descended once more from the Einayim to the phase of Ozen and Hotem, incorporated in one another, and the level of Hochma emerged there, which is the anterior of Abba. However, Ima still does not return her anterior to Abba without MAN. For this reason, they have now come to a state of face-to-back.

The 42^nd operation, which is face-to-back, causes the 43^rd operation, which is the state of face-to-face. This is because once the records contained in the screen have become coarser, they have become MAN for Ima, too, as these records are from ZON, which always awaken MAN in Ima. For this reason, she has returned to face-to-face with Abba.

The 43^rd operation, which is the state of face-to-face, causes the 44^th operation, which is the descent of the abovesaid level of face-to-face that emerged in AVI to the Guf of Nekudim, to the place of the Chazeh in Tifferet. This is so because once the coarseness in the screen with the records incorporated in it was recognized, it was revealed in it that it is the phase of the screen of Guf, which is different from the phase of Rosh. Hence, it descended to its root, from which it ascended, which is the place of the Chazeh. It elicited the level of ten Sefirot there from the Chazeh and above to the Peh of AVI, as the measure of the level that it had in the incorporation in AVI.

7) Four simultaneous operations, meaning up to the 48^th operation, stem from the 44^th operation, which is the descent of the level to the place from the Chazeh up to the Peh, called YESHSUT.

This operation, namely the clothing of YESHSUT on the place of Guf of Nekudim from the Chazeh to the Peh of the Rosh of AVI where the four levels of AVI fell after their coupling was canceled (The Order of Cause and Consequence, Item 3), is called, “the fall of the posterior of AVI.” This caused an expansion of three lines of KHB in these posteriors, from which four new vessels DHGT were established in the place of the Rosh of YESHSUT. The Rosh of YESHSUT clothed them as any Rosh of the lower Partzuf clothes the Guf of the upper one: A vessel of Hesed was made in the right line, a vessel of Gevura in the left line, and a vessel of Tifferet in the middle line, up to the Chazeh, meaning up to the place where the Rosh of YESHSUT begins to clothe.

By this, operations 45, 46, 47, and 48, were made. The 45^th operation is the new vessel of Daat. The 46^th operation is the new vessel of Hesed on the right. Operation 47 is the new vessel of Gevura on the left. Operation 48 is the new vessel of Tifferet in the middle up to the Chazeh, meaning only the upper third.

Four other operations result from these four operations: 49^th, 50^th, 51^st, and 52^nd. The 45^th operation, which is the new vessel of Daat, causes the ascent of the record of Daat that was in the place of Malchut of Atzilut, and has now risen to the new vessel that was made in her place, and this is the 49^th operation. From the 46^th operation stems the ascent of the record of Hesed to the new vessel of Hesed, and this is the 50^th operation. From the 47^th operation stems the ascent of the record of Gevura to the new vessel of Gevura, and this is the 51^st operation. In addition, from the 48^th operation stems the clothing of the record of Tifferet in the vessel of Tifferet, and this is the 52^nd operation.

Three other operations stem from them: the 53^rd, 54^th, and 55^th. The descent of the vessel of Daat that was in Daat of BYA stems from the 49^th operation, namely the clothing of the record of Daat in the new vessel of Daat. Now, because of the distancing of the record from her, she descended to the bottom of BYA, meaning to their Malchut, and this is the 53^rd operation. The 54^th operation is the descent of the record of Hesed from Bina of BYA to Yesod of BYA, resulting from the 50^th operation, and the descent of the record of Gevura from Hochma of BYA to NH of BYA, which is the 55^th operation, stems from the 51^st operation.

8) The 44^th operation, which is the Rosh of YESHSUT, causes nine operations that stem from one another until that level is completely revoked—from the 56^th operation to the 64^th operation. Initially, two elements were extended there: The first is that which measures the height of the level, extended from the bottom Hey that descended to phase three. This is the 56^th operation. The second is the measure of illumination of Hochma from this level, which is the 57^th operation.

The measure of the level called the looking of the Einayim of YESHSUT, which is the phase of HG in the illumination of Hochma, is extended from the two operations, the 56^th and the 57^th, and this is the 58^th operation.

An expansion to the Guf, to the king of the two lower thirds of Tifferet is extended from the 58^th operation, from the Malchut in it, and this is the 59^th operation.

Two operations are extended from the 59^th operation: The first is the departure of light from the vessel, which is the 60^th operation, and the second is their fall to BYA. It is similar to the above explanation regarding the two operations, the ninth and the tenth, which are extended from the eighth.

The departure of the record, which is the 62^nd operation, is extended from the 60^th operation, which is the departure of light. It is so because the nature of the light is to leave a record after its departure.

Two operations result from the 61^st operation, which is their fall to BYA: the ascent of the records and their clothing in the new vessels, since they cannot clothe in their vessels as they have fallen to BYA. This is the 63^rd operation. The second is the cancelation of the coupling and the fall of the level to the place of her Guf, called “the fall of the posterior of YESHSUT.” It is so because after the vessels broke, its screen was refined, the coupling of the Rosh was canceled, and the level of Rosh fell to BYA. This is the 64^th operation.

9) Two operations, the 65^th and the 66^th, stem from the 64^th operation, which is the cancelation of the coupling of the Rosh of YESHSUT that was on the level of Hochma. Because the coupling of phase three was canceled, and only the coarseness of phase two remained in the screen, the coupling emerged on it on the level of Bina, and this is the 65^th operation. The second is the extension of illumination of Hochma from this level, and this is the 66^th operation. It is in the same manner that operations twelve and thirteen stem from the tenth.

The ten Sefirot from below upward in the level of Bina, called the Guf of YESHSUT, stem from the two operations, the 65^th and the 66^th, and this is the 67^th operation. The 65^th measures the level of Bina, and the 66^th draws illumination of Hochma.

The expansion to the Guf, to the king of NH, results from the 67^th operation, from the Malchut, and this is the 68^th operation.

From the 68^th operation stems the departure of light, which is the 69^th operation, and the fall to BYA, which is the 70^th operation. It is in the same manner that the ninth and the tenth result from the eighth.

The 71^st operation, which is the leaving of the record, results from the 69^th operation, which is the departure of the light. Also, two operations stem from the 70^th operation, which is the fall to BYA: the ascent of the record to the new vessel of Gevura, which is the 72^nd operation, and the cancelation of the coupling of the level of Bina of the Rosh and its fall to the Guf, which is the 73^rd operation.

10) Two operations stem from the 73^rd operation, which is the cancelation of the coupling of the level of Bina: It causes the level of ZA, which is the 74^th operation, since after the cancelation of the coarseness of phase two, there still remains coarseness of phase one. The second is the extension of illumination of Hochma from this level, which is the 75^th operation.

The 76^th operation is the ten Sefirot from below upward in the level of ZA, called Yesodot of YESHSUT, caused by the two operations, the 74^th and the 75^th.

The 77^th operation is the expansion to the Guf, to the king of Yesod, resulting from the 76^th operation, form the Malchut in it.

Two operations stem from the 77^th operation: The first is the departure of the light from the vessel of Yesod. This is the 78^th operation. The second is the fall to BYA, which is the 79^th operation.

From the 78^th operation, which is the departure of light, stems the departure of the record, which is the 80^th operation. In addition, two operations stem from the 76^th operation, which is the fall to BYA: The first is the ascent of the record and its clothing in the vessel of Daat, which is the 81^st operation. The second is the cancelation of the coupling and the fall of the level to the Guf.

11) There are operations that stem from the 82^nd operation. These are the measurement of the level of Malchut, which is the 83^rd operation, and the extension of illumination, which is the 84^th operation.

The ten Sefirot of the Rosh on the level of Malchut, called the Malchuts of YESHSUT, stem from the two operations, the 83^rd and the 84^th, and this is the 85^th operation. Also, from that operation, the illumination is drawn to the seventh king, which is Malchut, and this is operation 86.

Two operations stems from the 86^th operation, which are the departure of the light, which is the 87^th operation, and the fall to BYA, which is the 88^th operation, as with the ninth and the tenth that stem from the eighth.

From the 87^th operation, which is the departure of light, stems the departure of the record, which is the 89^th operation. Two operations stem from the 88^th operation: The first is the ascent of the record and its clothing in the new king of Daat, which is the 90^th operation. The second is the cancelation of the coupling of the Rosh, and the fall of the level to the Guf. This is the 91^st operation.

12) The ascent of the general screen of the Guf of YESHSUT with the records incorporated in it to the Rosh of YESHSUT for the renewal of the coupling stems from the 91^st operation, which is the cancelation of the coupling of the Rosh because of the refinement of the screen in the vessel of Malchut. It is so because after the screen was refined from Malchut, too, the entire coarseness of Guf that was in it completely stopped, and it equalized with the screen of Rosh. This is the 92^nd operation.

The 92^nd operation is the ascent of the screen of Guf of YESHSUT’ to its root to the screen of the Rosh. From it stems the renewal of the coarseness of the record of phase one in it, and the emergence of the coupling of the level of ZA in incorporation in YESHSUT, and this is the 93^rd operation.

The 93^rd operation is the new level that came out on phase one in incorporation in the Rosh of YESHSUT. From it stems the descent of the Rosh to the place of Chazeh of the Guf of YESHSUT. This is from the upper joint of Yesod up to the Peh of YESHSUT at the upper third of Tifferet in the place of the three vessels: the two thirds of Tifferet, Netzah, and Hod. In other words, it clothes its Guf of the upper one, as does any lower Partzuf, and this is the 94^th operation.

The 95^th operation is the correction of lines in the posterior of YESHSUT that fell to the Guf in this place, which the new Rosh clothes there, as mentioned above in item 7 in the Rosh of YESHSUT. It stems from the 94^th operation, namely the clothing of the Rosh of the level of ZA to the place from Yesod upwards.

Three simultaneous operations stem from the 95^th operation: These are the new vessel in the two thirds of Tifferet through its Sium, meaning up to the place of the new Peh of the Rosh. This is the 96^th operation. The new vessel of Netzah on the right is the 97^th operation, and the vessel of Hod on the left is the 98^th operation.

Five operations stem from these three operations: From the 96^th operation, which is the new vessel of Tifferet, stems the descent of the record to the new vessel of Tifferet, and this is the 99^th operation. From the 97^th operation, the new vessel of Netzah, results the descent of the record of Netzah from the place of Gevura to the new vessel of Netzah in its own place, and this is the 100^th operation. From the 98^th operation, which is the new vessel of Hod, stems the descent of the record of Hod from Gevura to the new vessel of Hod in its own place, and this is the 101^st operation.

Two more operations stem from the above-mentioned 96^th operation, which is the new vessel of Tifferet that was made: The first is the descent of the record of Yesod to the vessel of Tifferet, which is the 102^nd operation, and the second is the descent of the record of Malchut to this vessel of Tifferet, which is the 103^rd operation.

Abbreviation for Cause and Consequence, without Explanations

1) The screen of the Guf of SAG rose to the records of NHY of AK to MAN to AB SAG, and they made a coupling face-to-face. This is the first operation.

A new light that breached the Parsa and returned the AHP came out by the coupling of AB SAG. This is the second operation.

Two operations stem from the new light: It illuminated through the Tabur to Keter and lowered the bottom Hey from the Einayim, returned AVI to the Rosh, and brought them in a coupling face-to-back. This is the third operation. The second is that it illuminated MAN to AVI through Yesod of AK, and they came face-to-face. This is the fourth operation.

2) Two operations stem from the two operations three and four: The first measures the height of the level, which is the fifth operation, and the second draws the illumination of Hochma, and this is the sixth operation.

From the two operations five and six stem the ten Sefirot of the Rosh. The fifth operation measures its level of Keter, and the sixth operation draws illumination of Hochma from this level, and this is the seventh operation.

The ten Sefirot of the Guf that expand to the king of Daat stem from the Malchut of the seventh operation, and this is the eighth operation.

Two operations stem from the eighth operation: The first is the departure of the light from the vessel of Daat, which is the ninth operation, and the second is the fall to BYA, which is the tenth operation.

The leaving of the record is caused by the ninth operation, and this is the eleventh operation. Also, two operations stem from the tenth operation: The first is the descent of the vessel to Daat of BYA, which is the twelfth operation, and the second is the cancelation of the coupling of the Rosh and the fall of the posterior. This is the thirteenth operation.

3) Two operations stem from the third operation, which is the cancelation of the coupling of the level of Keter: that which measures the height of the level of Hochma, which is the fourteenth operation, and the second extends illumination of Hochma from this level. This is the fifteenth operation.

The two operations, the fourteenth and the fifteenth, cause the ten Sefirot of the level of Hochma, called the Guf of Abba. This is the sixteenth operation. The ten Sefirot of the Guf that expand to the king of Hesed stem from Malchut of the sixteenth operation, and this is the seventeenth operation.

Two operations stem from the seventeenth operation: The first is the departure of the light, which is the eighteenth operation, and the second is the fall to BYA, which is the nineteenth operation.

The eighteenth operation, which is the departure of the light, causes the leaving of the record, which is the twentieth operation. In addition, two operations stem from the nineteenth operation: The first is the descent of the record of the vessel of Hesed to the Bina of BYA. This is the 21^st operation. The second is the cancelation of the coupling and the fall of the posterior, which is the 22^nd operation.

4) Two operations stem from the 22^nd operation, which is the cancelation of the coupling: The first, which measures for the level of Bina, is the 23^rd operation. The second, which draws illumination of Hochma from this level, is the 24^th operation.

The ten Sefirot of the level of Bina, called Guf of Ima, stem from the two operations 23 and 24. The 23^rd measures the level, and the 24^th draws the illumination, and this is the 25^th operation. From Malchut of the 25^th operation stems the expansion to the Guf to the king of Gevura, and this is the 26^th operation.

Two operations stem from the 26^th operation: The first is the departure of light from the vessel of Gevura, and this is the 27^th operation. The second is the fall to the Hochma of BYA, and this is the 28^th operation. The leaving of the record stems from the 27^th operation, and this is the 29^th operation. And two operations stem from the 28^th operation: The first is the descent of the record to NH of Atzilut, which is the 30^th operation, and the second is the cancelation of the coupling, and this is the 31^st operation.

5) Two operations stem from the 31^st operation, that which measures the level of ZA, which is the 32^nd operation, and the second, which draws illumination, which is the 33^rd operation. The ten Sefirot called Yesodot of AVI stem from these two, and this is the 34^th operation. From Malchut of the 34^th operation stem the ten Sefirot to the king of the upper third of Tifferet, and this is the 35^th operation. Also, two operations stem from operation 35: the departure of the light, which is the 36^th operation, and the descent of the vessel to the two lower thirds of Tifferet, and this is the 37^th operation.

The 36^th operation causes the leaving of the record, which is the 38^th operation, and the 37^th operation causes the cancelation of the coupling of the Rosh and the fall of the posterior, which is the 39^th operation.

6) The ascent of the screen and the records in it to the screen of the Rosh to AVI is the 40^th operation, resulting from the 39^th operation. The incorporation of the screen in the coupling back-to-back is the 41^st operation, resulting from the 40^th operation, and its incorporation in face-to-back in AVI, which is the 42^nd operation, stems from the 41^st operation. Also, its incorporation in the face-to-face of AVI is the 43^rd operation, resulting from the 42^nd operation.

The descent of the level from the Rosh from AVI to the place of the Chazeh of the Guf of Nekudim stems from the 43^rd operation, and this is the 44^th operation.

7) Four simultaneous operations stem from the 44^th operation. This is because its illumination connects all four levels of the posterior of AVI that fell to the Guf and became four new vessels. The first is Daat, which is the 45^th operation; the second is Hesed on the right, which is the 46^th operation; the third is Gevura on the left, which is the 47^th operation; and the fourth is the upper third of Tifferet in the middle, and this is the 48^th operation.

Four other operations are caused by these four above operations: The 45^th operation causes the ascent of the record of Daat from Malchut of Atzilut, and clothes the new Daat. This is the 49^th operation. Operation 50 is the ascent of the record of Hesed there, resulting from the 46^th operation. From the 47^th operation stems the ascent of the record of Gevura there, and this is the 51^st operation. Also, from the 48^th operation stems the ascent of Tifferet there, and this is the 52^nd operation. Three other operations stem from them: From the 49^th operation stems the descent of the vessel of Daat to the Malchut of BYA, which is the 53^rd operation; from operation 50 stems the descent of the vessel of Hesed to Yesod of BYA, which is the 54^th operation; and from the 51^st operation stems the descent of the vessel of Gevura to NH of BYA, which is the 55^th operation.

8) Nine operations stem from one another from the 44^th operation, which is the Rosh of YESHSUT, up to the cancelation of its level. Two operations are caused first: The first measures the level of Hochma, which is the 56^th operation; and the second draws illumination of Hochma from the level, and this is the 57^th operation.

The ten Sefirot of the Rosh called the looking of the Einayim of YESHSUT result from these two operations, which is the 58^th operation. From the 58^th operation stems the expansion to the king of the two thirds of Tifferet, and this is operation 59. Two operations stem from the 59^th operation: The first is the departure of the light, which is the 60^th operation, and the second is the fall to BYA, which is the 61^st operation.

The leaving of the record is the 62^nd operation, resulting form the 60^th operation. Also, two operations stem from the 61^st operation: The first is the ascent of the record to the new vessel of the upper third of Tifferet, which is the 63^rd operation, and the second is the cancelation of the coupling and the fall of the posterior to the Guf. This is operation 64.

9) Two operations stem from operation 64: The first measures the level of Bina and draws illumination, which are the 65^th and 66^th operations. From these two operations stem the ten Sefirot of the level of Bina, called the Guf of YESHSUT, and this is the 67^th operation. From the 67^th operation stem the ten Sefirot of Guf to the king of NH, and this is the 68^th operation. Two operations stem from the 68^th operation: the departure of light, and the fall of the vessel to BYA, which are the 69^th and the 70^th operations. From operation 69 stems the departure of the record, which is the 71^st operation. Also, from operation 70 stem two operations: the ascent of the record to a new vessel of Gevura, which is the 72^nd operation, and the cancelation of the coupling and the fall of the posterior, which is the 73^rd operation.

10) Two operations stem from the 73^rd operation: measuring the level of ZA, and drawing the illumination, which are the 74^th and 75^th operations. From them stem the ten Sefirot of the Rosh called Yesodot of YESHSUT. This is the 76^th operation. The expansion to the king of Yesod stems from the 76^th operation, and this is the 77^th operation. Two operations stem from the 77^th operation: The first is the departure of the light, which is the 78^th operation, and the second is the fall to BYA, which is the 79^th operation. The 78^th operation causes the leaving of the record, which is the 80^th operation, and two operations stem from operation 79: the ascent of the record to the new vessel of Daat, which is the 81^st operation, and the cancelation of the coupling, which is the 82^nd operation.

11) Two operations stem from operation 82: It measures the level of Malchut, which is the 83^rd operation, and draws illumination, which is the 84^th operation. From them stem the ten Sefirot of the Rosh called the Malchuts of YESHSUT, which is the 85^th operation. From that stems the expansion to the seventh king, which is the 86^th operation. Two operations stem from the 86^th operation: the departure of the light and the fall to BYA, which are operations 87 and 88. The departure of the record stems from the 87^th operation, and this is the 89^th operation. In addition, two operations stem from the 88^th operation: the ascent of the record to the Daat, which is the 90^th operation, and the cancelation of the coupling, which is 91^st operation.

12) The ascent of the screen and the records to YESHSUT stems from the 91^st operation, and this is the 92^nd operation. From the 92^nd operation stems the elicitation of the level of ZA in incorporation in YESHSUT, and this is the 93^rd operation. From operation 93 stems the descent of this new Rosh to the place of the Chazeh of the Guf YESHSUT, which is the 94^th operation. From the 94^th operation stems a correction of lines in the posterior of YESHSUT, and this is the 95^th operation. Three simultaneous operations stem from the 95^th operation: a new vessel in the two lower thirds of Tifferet, which is the 96^th operation, a vessel in Netzah on the right, which is the 97^th operation, and a vessel of Hod on the left, which is the 98^th operation.

Five operations stem from these three operations: From the 96^th operation stems the clothing of the record of the two lower thirds of Tifferet there. This is operation 99. From operation 97 stems the clothing of the record of Netzah there, which is the 100^th operation. The clothing of the record of Hod there stems from the 98^th operation, and this is the 101^st operation, and from the above 96^th operation stem two other operations: The first is the clothing of the record of Yesod there, which is operation 102, and the second is the clothing record of Malchut there, and this is operation 103.