Inner Observation

The matter of the seven kings explained in this part in the ARI’s words is the foundation of the entire wisdom. This is because all four worlds of ABYA are extended from them, and the whole matter of the corrections, the scrutinies, and the cascading of all the degrees come only to complete and to correct them. Hence, they require extra care to thoroughly understand the origin of their emanation and the reason for their breaking and fall to BYA.

1. First, we must discern and distinguish between these seven kings and AVI of Nekudim, because although they are extended from AVI, they are still very far from each other. This is because they were not extended and cascaded directly from AVI through cause and consequence, but reached them through another Partzuf, as the ARI says above (Item 31), that Yesod of AK bestowed Vav [ו] and a dot to AVI in order to elicit and engender the ZAT. Thus, AK bestowed the seven kings to AVI. We must understand that matter. How is Partzuf ZAT of Nekudim different from all the previous Partzufim, all of which were extended directly through cause and consequence from one another? Only Partzuf ZAT is not extended from its upper one directly, but rather three Partzufim participated in its emanation: Yesod of AK, Abba, and Ima.

2. We should also understand why Partzuf Nekudim did not expand GAR and ZAT at once, as in all the previous Partzufim. Instead, first only the GAR expanded, which are Keter and AVI, and afterwards, through the coupling of Yesod of AK that the Shuruk imparted to them, the ZAT of Nekudim emerged. The reason is as has been explained above (Inner Light, Item) that these AVI are only the ZON of the Rosh, which are merely the externality and internality. The reason they are considered the Rosh is only because of the illumination of the light of Ozen that they received by their incorporation in the Keter of Nekudim. As it is written (Part 6, Inner Light, Item 23), this illumination established them in the state of back-to-back. The posterior of Bina, called Ozen, sustains them in the phase of GAR, and they are not blemished because of the screen of the bottom Hey above them, which denies them the anterior illumination of Hochma. This is because through the posterior of Bina, they crave only Hassadim, in the form of “because He desires mercy” and they reject Hochma. Hence, the screen of the bottom Hey does not diminish them at all, as they have no wish for Hochma in any case (Inner Light, Item 23). However, that correction of the posterior is sufficient only to complete AVI themselves, but it is not enough for them to be able to illuminate and elicit the ZON, which are the ZAT.

This is so because the force of the posterior of Bina is only in her GAR, and they are not in her ZAT. This is because when she came to emanate and expand in her ZAT, she must stop her posterior on Abba, and returns to face-to-face with him in order to draw illumination of Hochma from him for her ZAT (Inner Light, Item 24). From this you know that any Partzuf that is corrected in the posterior of Bina is without NHY since GAR of Hassadim, which are HGT, can be well corrected in the posterior of Ima. The NHY, however, cannot even exit and expand from her outwards even in the Sefira Bina except through face-to-face with Hochma. For this reason, they cannot appear in this Partzuf, too, which is established in her posterior, and it is discerned in it that its NHY are incorporated in its HGT, in the form of, “their hinder parts were inward.” The NHY, which are the posterior, are in the internality of HGT, and their anterior are disclosed outwards, and only their anterior, which are HGT, are disclosed outwards (Inner Light, Item 29). That thoroughly explains that AVI of Nekudim that were corrected in a correction of back-to-back could not elicit the ZON, but only after they obtain the state of face-to-face, since the expansion of ZON does not come out from the posterior at all. Examine all the places I have mentioned above well for it is impossible to elaborate twice.

3. The ARI has already explained above (Item 25) that AVI to face-to-face only through three degrees: back-to-back, face-to-back, and then face-to-face. Examine there in Inner Light where the reason for the matters is thoroughly explained. It explains there (Inner Light, Item 23) that this degree of face-to-back comes to them through a coupling of AB SAG that lowers the bottom Hey from the Einayim, at which time AVI return to the Rosh and obtain their GAR. We must still understand who causes AB SAG to make a coupling in order to lower the bottom Hey.

The ARI has already explained above (Part 6, Item 6) that all the inner phases of SAG, concealed in the inner MA and BON rose, and the inner MA and BON rose along with them. Then these inner MA and BON are their MAN, to the tastes of SAG themselves, which are not clothed inside MA and BON.

Interpretation: The Nekudot of SAG expanded below the Tabur of the inner AK which is the place of the inner MA and BON, which are ZON of the inner AK. Thus you find that after the refinement of the screen and its ascent to the Peh of the Rosh of SAG, it is incorporated with these inner MA and BON. For this reason, they became MAN to the inner AVI of the Rosh of SAG, called AB SAG of AK. At that time, these AB and SAG made a coupling and the AB lowered the bottom Hey from the Einayim of SAG, and the AHP of SAG returned to the Rosh. By this, all the AHP that went out from the degree returned now to their degree as in the beginning.

It explains there in Inner Light that the phases of SAG that rose from MAN and BON, became MAN, too, but there were two couplings there: One for the Katnut of Nekudim, from which AVI emerged in the state of back-to-back, and a second one for the purpose of Gadlut of Nekudim, from which AVI obtained their GAR (Part 6, Inner Light, Item 14). Know that the Katnut of Nekudim, which are in the state of the bottom Hey in the Einayim and YHV in the AHP, emerged from the records of SAG that were mixed in MA and BON. Also, the coupling of AB SAG that lowered the bottom Hey from the Einayim once more and reconnected the AHP to the Rosh as in the beginning, emerged from the records of the inner MA and BON themselves.

4. The reason that MA and BON of AK became the cause for upper AB and SAG to make a coupling in order to lower the bottom Hey from the Einayim is that the Partzuf that emerged from the Nikvey Einayim did not expand to shine for these MA and BON, being NHY of AK, because of the correction of the posterior of Ima that lies there. This correction detains the expansion of NHY since they must be incorporated in HGT in the form of, “their hinder parts were inward.” Hence, once Partzuf Nikvey Einayim came out on the screen that incorporates the records of the Nekudot of SAG and the bottom Hey, it did not suffice for the NHY of AK, and the records of NHY of AK became MAN in the Rosh of SAG, which is generally the phase of Bina. She has a relation to bestow illumination of Hochma to ZON on the part of Bina of direct light. Therefore, SAG stopped its posterior and made a coupling with AB face-to-face. Also, the bottom Hey was lowered from the Einayim of the Rosh of SAG through this coupling since the illumination of AB does it, as there is no bottom Hey in the Einayim of the Rosh of AB. At that time, this new light expanded from above downward, too, and breached the Parsa, meaning it canceled the new boundary of the second restriction that took the AHP out from all the degrees since this new light that comes from AB cancels it and lowers the bottom Hey to its place to Malchut of the Rosh, as well as to Malchut of all the degrees. The AHP of each one return to their degree as in the beginning and this new light expanded below the Tabur of AK, meaning to NHY of AK, called MA and BON of AK.

This new light expanded and emerged through the Tabur to the Keter of Nekudim, as the ARI says above (Part 6, Item 27). It canceled the boundary and the cessation between Keter and AVI of Nekudim that was made there due to the bottom Hey in the Einayim of Keter since it lowered her from Einayim to her place in the Peh. Thus, AVI returned to the Rosh since now the screen of the bottom Hey is below them; hence, they returned to their degree of GAR as in the beginning. Besides this exit through the Tabur, this new light came out through the Yesod of AK, as well, and bestowed upon them the Shuruk, which is the Vav [ו] and a dot. Abba took the dot, and Ima took the [ו] to elicit and engender the VAK of ZA, as the ARI says above (Part 6, Item 31).

5. Know that the two illuminations that we have said the GAR of Nekudim received from the new light that breached the Parsa made two states in AVI: The first illumination that Keter received through the Tabur, lowered the bottom Hey from Keter to the Peh of AVI, and then AVI returned to the phase of Rosh, like Keter, since the screen is already below them. This is considered that the NHY of Keter clothed in them, and AVI obtained the anterior light. Yet, this did not help Ima since although she could now return her anterior to Abba and receive the light of Hochma, because the boundary that was made by the bottom Hey in the Einayim has now been revoked, she still does not have a reason that would stop her posterior that she has from her root in the direct light. It is so because she always craves Hassadim, “because he desires mercy,” and she rejects Hochma. You find that only Abba enjoys the return to the Rosh since he receives his GAR and anterior. Ima, however, still keeps her posterior in the form of “because he desires mercy.” For this reason, AVI have now come to a state of face-to-back, meaning the anterior of Abba in the posterior of Ima. This is because Abba has the state of anterior, and Ima still keeps her posterior on Abba. Thus, this illumination that the Keter received to lower the bottom Hey from the Einayim created only a state of face-to-back in AVI.

The second illumination through Yesod of AK, which AVI of Nekudim received, meaning the Vav and a dot, brought AVI to a state of face-to-face. This is because that Shuruk that Yesod illuminated for them is the phase of ZON. The Vav is the phase of VAK, HGT NHY of ZA, and the dot is the phase of Malchut, and they have become MAN in AVI (Part 6, Item 31). This caused Ima to stop her posterior and return her anterior to Abba so as to make a coupling with him face-to-face, and draw illumination of Hochma for ZON, which ascended to her for MAN. Thus we have explained that through the illumination of the new light through the Tabur to Keter, AVI received the state of face-to-back, and through the illumination of the new light through Yesod to AVI, AVI received the state of face-to-face, as well as the basic lights of ZON in the form of MAN, and elicited and engendered them to their place through their coupling face-to-face.

We might ask, “Since these NHY of the inner AK could not receive from the tastes of SAG before the second restriction (Part 6, Inner Light, Item 1), since AB lacks the screen of phase four, how could they receive the new light of the coupling AB SAG here?” Yet, this is not at all a question since it is different here: The records of NHY of AK themselves rose to MAN and were incorporated in the coupling of AB SAG. Hence, they can now receive from AB. Yet, in fact, it is not considered reception of the vessels of NHY of AK since they did not draw that new light for themselves, but to engender the ZAT of Nekudim, like the drop that is extended from the father’s brain. Concerning the NHY of AK themselves, their reception is considered a mere “in passing.”

6. Now we have clarified our above question in Item 2, why Partzuf Nekudim did not expand GAR and ZAT simultaneously, as did all the previous Partzufim. This is so because there is a necessary distance of three states here. The GAR of Nekudim emerged by the coupling in the Nikvey Einayim, and were therefore forced to be in a state of back-to-back. In that state, even AVI themselves are considered devoid of NHY, as mentioned in Item 2, much less able to elicit the ZAT. However, later, through the MAN of NHY of AK that rose to AB SAG and engendered the new light that breached the Parsa, Keter received that light first, through Tabur, and lowered the bottom Hey from the Einayim, bringing AVI to a state of face-to-back. Afterwards, AVI received that light through the Yesod of AK, and then obtained the seven lights that belong to the seven lower Sefirot, which are ZON, and then came to a state of face-to-face and could engender the seven lower Sefirot of Nekudim.

The matter of the difference between ZAT of Nekudim and ZAT of the previous Partzufim has also been thoroughly clarified, that they were not extended directly from their GAR, as we have indicated in Item one, since it has been explained that AVI have nothing of the phase of ZON from the essence of their emanation. This is because besides the fact that they themselves have no NHY, they are also only from the first Hey, and have nothing of the phase of the bottom Hey (Part 6, Inner Observation, Item 9). The bottom Hey remained in the Einayim in Keter, and nothing was extended from her to AVI of Nekudim. Hence, it is impossible that ZAT of Nekudim would be extended from AVI directly, but only through the inner AK, whose vessels are from phase four, since its level is up to Keter. Thus, it was possible for ZAT of Nekudim to emerge only after NHY of the inner AK themselves would rise to MAN to AB SAG. By this, they would draw a new light in the form of Shuruk, which means Vav and a dot, meaning the fundamental lights of ZON. The inner AK bestowed them to MAN to AVI, at which time AVI made a coupling on them and engendered them to their place.

We might ask, “Accordingly, why are the Partzufim of AVI even necessary, since they have no connection to phase four that is incorporated in ZON, and they should have emerged directly from the inner AK?” Indeed, according to the order of the degrees, this is impossible, for What is emanated from the inner AK is Partzuf AB, whose level is up to Hochma, and not Partzuf ZAT, which are the level of phase one, lacking GAR from the essence of their emanation. Hence, ZON are compelled to emerge through AVI, meaning in the cascading of the degree up to the screen of phase one (as it is written in Part 6, Inner Observation, Item 5). It follows that it needs both, since the self of ZA that must be incorporated in the bottom Hey emerges only through the NHY of the inner AK, and its emanation to come out to its place is possible only through the Partzufim of AVI.

7. Now you will understand what our sages wrote (Kidushin 30), that there are three partners in a person: the Creator, his father, and his mother. The father sows the white in him; the mother sows the red in him; and the Creator breathes the soul in him. This partnership is extended from the upper degrees, because it is explained that in the first ZON in the worlds there were also three partners: the inner AK, and AVI of Nekudim. The white in it, meaning the Hassadim, are from Abba, the red in it, meaning the Gevurot, are from Ima, but the core of its Neshama is from the inner AK. The same applies to ZA of Atzilut, where three participate in its emanation: AA and Abba and Ima. This is because AA in Atzilut corresponds to the inner AK here, and there, too, its core and its root come primarily from AA, and Hassadim and Gevurot come from AVI.

8. Thus, the matter of the two couplings made for the Nekudim on the two kinds of records that the screen that ascended to the Rosh of SAG consisted of has been thoroughly explained. The first coupling was made on the records of the Nekudot of SAG, incorporated with the bottom Hey. This coupling was made in the phase of Nikvey Einayim, meaning in phase one in the Rosh, as the bottom Hey in the Einayim. By this, the AHP went out of all the degrees and this exit induced three Roshim [pl. of Rosh] in the Nekudim. Bina and ZON of the ten Sefirot of Sium of AK also went outside of all of Atzilut, and have become the Separated BYA. AVI of Nekudim, which are the third Rosh, were established in back-to-back, and a second coupling was made on the records of NHY of the inner AK, meaning it became MAN for the coupling of AB SAG of the Rosh of SAG. By this, the bottom Hey was lowered from the Einayim to the Peh as in the beginning, and the light that came out of this coupling breached the Parsa. In other words, it canceled the boundary and the screen that separates the Einayim from the AHP. It retuned the AHP to their preliminary degree and illuminated to the Nekudim in two: One—through the Tabur to the Keter of Nekudim. It lowered the bottom Hey in the Nikvey Einayim of Keter to the Peh of the whole Rosh below AVI, too, by which AVI returned to the Rosh and obtained their GAR. The second illumination—through Yesod of AK to AVI, which is the phase of Vav and a dot, meaning the roots of ZON. They have become MAN in them, which returned them to face-to-face, and they made a coupling and drew illumination of Hochma to ZON, first by the incorporation of ZON in the coupling of AVI themselves. In that state, these ZON are considered the phase of Daat of AVI, and then they expanded from Malchut of AVI down to the phase of Guf, clothing the vessel of the King of Daat. The light that expanded in that king is considered the light of Yechida of ZA.

9. You already know that the first illumination of the new light that breached the Parsa that illuminated through the Tabur to Keter of Nekudim still did not return AVI to face-to-face, but only face-to-back. This is because even after Ima returned to the Rosh, she still did not stop her posterior, except by a reason that compels her to stop. For this reason, she did not return her anterior to Abba, but only after she received the MAN of Vav and a dot from Yesod of AK. These MAN, which are the phases of ZON that she has connection to from the perspective of direct light to bestow illumination of Hochma in them, awaken her to stop the posterior and return to face-to-face with Abba. Thus, these two states became the reason that ZON would not receive from the coupling of AVI face-to-face, but only Hassadim and Gevurot, and only in illumination of Hochma. This is so because even now, after she returned to face-to-face with Abba, she receives from him only that measure of illumination of Hochma that Bina of direct light bestows upon ZON of direct light. This is so because her entire return to face-to-face was only for ZON that she is connected to from the perspective of the direct light, and not at all for herself. For this reason, she administers them this measure of ZON of direct light. Also, it is known that ZON of direct light are themselves only Hassadim in illumination of Hochma (Part 1, Questions and Answers on the Meaning of the Topics, Item 69).

Nevertheless, we must take the level into serious consideration, whether it is illumination of Hochma from the level of Keter or illumination of Hochma from the level of Hochma, etc., since the Hochma diminishes and descends from level to level. Also, know that the measure of the level is attributed to the first state, meaning to the new light that shines through the Tabur to the Keter of Nekudim that lowered the bottom Hey above AVI, to below AVI to the Peh. Although he still returned only the face-to-back to AVI, the measure of the level depends still on lowering the bottom Hey since by lowering the bottom Hey to the Peh, when phase four is in its place in Malchut of the Rosh, the level of Keter emerges on her. However, if she comes only to phase three of the Rosh, called Hotem, the level of Hochma emerges on her, and if to Ozen, the level of Bina emerges on her, etc. But the Mochin of ZA, meaning the measure of illumination of Hochma that ZA receives, come only in the second state, when AVI come into a state of face-to-face. This is because at that time, Bina bestows the Mochin, meaning illumination of Hochma, to ZON. Thus, the level depends on the first state according to the place to which the bottom Hey descended, and the Mochin of ZON depend on the second state, as then Ima receives illumination of Hochma for them.

10. Now you shall clearly see the quality of the lights NRNHY of Haya that the four kings Daat, Hesed, Gevura, and the upper third of Tifferet received. This is because the whole change in the lights and their diminution came only by the changes that were made in the first state, meaning in the descent of the bottom Hey from the Einayim. This is because when she reached the Peh, the level of the light of Yechida came out to the king of Daat, and when she rose to the Hotem, the level of the light of Haya came out to the king of Hesed. When she rose to the Ozen, the level of the light of Neshama came out to the king of Gevura, and when she rose to the Einayim, to the place where she was in the beginning, the level of the light of Ruach Nefesh came out to the upper third of the king of Tifferet.

However, no change was made in the second state, meaning in the state of face-to-face. Instead, when the level of Yechida was in the Partzuf, and the bottom Hey was in the Peh, Ima received illumination of Hochma from the level of Yechida in the same measure that ZON of direct light of Keter receive from the Bina of Keter. This is the measure of the Mochin of Yechida of ZA, since every Sefira consists of ten Sefirot, even the Sefirot of direct light. When the bottom Hey was in the Hotem, Ima received illumination of Hochma from the level of Haya, which is the measure that ZON of direct light of Hochma receive from Bina of Hochma, and this is the measure of the Mochin of Haya of ZA. When the bottom Hey was in the Ozen, Ima received illumination of Hochma from the level of Neshama to the extent that ZON of direct light of Bina receive from Bina of Bina, and this is the measure of the Mochin of Neshama of ZA. When the bottom Hey returned to the Einayim once more, the second state changes, as well, and she returned to back-to-back with Abba since she no longer receives any illumination of Hochma from Abba, only the phase of Ruach Nefesh, and she is completely devoid of illumination of GAR, but only in the state of back-to-back.

11. Also, afterwards it was completely refined and returned to its root, to the Peh of AVI, when its coarseness of phase three returned, meaning when the bottom Hey descended from the Einayim to the Hotem once more (Inner Light, Item 45), this level is close to the level of Haya and is generally called Neshama or YESHSUT. Thus, these two states that were in AVI returned on them. Here, too, the first state changes, meaning the lowering of the bottom Hey from the Einayim. This is because when the bottom Hey descended to the Hotem, Tvuna receives the phase of Yechida Haya of Neshama to ZON face-to-face. At that time, the light descends from Malchut of YESHSUT down to the two lower thirds of the king of Tifferet. When the bottom Hey rise to the Ozen, Tvuna receives the phase of Neshama of Neshama to ZON, and the light expands to the king of Netzah and Hod from her Malchut and below. When the bottom Hey rose to the Einayim, the second state changes, too, since then YESHSUT return to back-to-back and bestow Ruach to the king of Yesod, and then the phase of Nefesh to the seventh king, which is the Malchut. This is so because when it is refined to phase one, she bestows Ruach, and when it is refined to the root phase, she bestows Malchut.

12. Here you must discern between AVI of Katnut in a state of back-to-back, when they came out of the Nikvey Einayim in the first coupling, and AVI of Gadlut, which emerged through the coupling of AB SAG until they came to a state of face-to-face. This is so because the differences between them are the most important foundations in the wisdom. We must especially make the precision of the oppositeness between them from their start to their end. Initially, they are considered one degree that comes in two states. With respect to their very emanation, they are emanated in a state of back-to-back, and with respect to the additional light that they obtained from the illumination of the coupling of AB SAG and from the MAN of Yesod of AK, they obtained the state of face-to-face. However, they are one degree, and moreover, the second state is much more important than the first state. This is because in the first state, they were devoid of GAR of Hochma, and there were only the phases of GAR of the posterior of Bina in them, which reject Hochma. But in the second state, they returned to the Rosh and obtained their GAR completely.

However, in the end, the matter was overturned from end to end because they were separated from each other and became two degrees. The first state became a phase of Rosh and a phase of anterior, and the second state became the phase of Guf and the phase of posterior. The reason for it is because of the breaking of the vessels, meaning their Gufim that expanded in the four kings Daat, Hesed, Gevura, and the upper third of Tifferet. Yet, there is a very important understanding in the matter, worthy of special attention.

13. The thing is that the whole Partzuf of Nekudim is regarded as Partzuf SAG of AK because there is phase two of clothing in its screen. Also, the whole of SAG is the phase of Bina, since Bina is the highest phase in it. Hence, all the tendencies of Bina of direct light govern it. It is known that Bina of direct light is all Hassadim, and the illumination of Hochma that she receives into the Hassadim is already regarded as outside of her, that she obtained her own name, which is ZA. The distance between them is very big, as the distance between the root and a tiny branch that emerges from it, since Bina is the root, and ZA is the little branch that emerged from her. Even though in Bina, there is the phase of posterior on the light of Hochma, this posterior is not considered any diminution to her. Moreover, they are regarded as the whole merit of Bina, in the form of “because he desires mercy.” Hence, Bina is entirely the phase of GAR without any diminution. Because of that, AVI were not blemished at all in their exit from the Rosh due to the bottom Hey in the Einayim of Keter, since that small illumination that they had from the light of Ozen, which is Bina, by their incorporation in the coupling of clothing of the male, was enough for them for GAR, and they are not at all blemished by the restriction of Hochma because the bottom Hey in the Einayim detains them since they would not have received Hochma anyhow due to the illumination of the light of Ozen in them.

Thus you see that the state of back-to-back of AVI is sufficient for them for complete wholeness without any deficiency. Hence, they do not have such a great connection with the second state of Gadlut that they acquired from the hew light that breached the Parsa. Had it not been for the MAN that Yesod of AK illuminated in them, they would not have received this new light whatsoever, since their craving is adhered only to Hassadim. Thus, the annulment of the coupling of Gadlut did not concern them at all, as this whole Rosh of Gadlut was as something outside of them, which they drew only for the MAN that Yesod illuminated in them.

Moreover, even afterwards, when all ten Sefirot of the Rosh of Gadlut were canceled, they were not canceled entirely, like ZAT, but were immediately incorporated in the posterior of AVI of the first situation. These posteriors supported them in the phase of GAR and Atzilut, and they did not fall to BYA.

14. We might ask: According to this, these ten Sefirot of Gadlut should have remained in the Rosh in the place of AVI, so why did they descend to the phase of Guf, to the place of the kings DHGT, after they, too, had clothed in the posterior of Ima, like AVI of the Rosh? The matter is that they have now become distinguished as two degrees entirely separate from one another. This is because of their emergence on the MAN that they received from the Yesod of AK, namely the Vav and the dot, which are the phases of NHY and the roots of ZON, as said above. These are attributed to and come from the inner NHY of AK, and do not pertain to themselves, as above (Inner Observation, this part, Item 6). Rather, only when they were MAN in them, when they were incorporated in the phases of Yesodot of AVI, which drew upon them the new light in the ten Sefirot of Keter and Hochma, as said above, by which AVI themselves grew through them with new Mochin and NHY. At that time, they were joined with them as one degree. But after their Gufim broke, and the screen was refined, and that coupling of Gadlut was canceled, and nothing remained of it but the records that remained in those NHY that they had received from Yesod of AK, they then were recognized as a body foreign to them, having nothing at all of the phases of AVI and Rosh. Hence, they descended below them to the Guf, to the phase of HGT.

Thus it has been thoroughly explained how the situations were reversed, so the first state of AVI back-to-back, remained in the end as the phase of Rosh and the phase of anterior, and the matter of the annulment of the ten Sefirot of Gadlut does not concern it at all. The second state of AVI face-to-face, remained in the end as the phase of Guf, and the phase of posterior, for it was greatly blemished by the cancelation of the coupling of Gadlut when all its lights departed, and nothing remained of it but the phases of the MAN, namely the phases of Vav and the dot, and the phases of the records of all the ten Sefirot of Gadlut that were in it. However, through the posterior of AVI of the Rosh, which are bestowed upon them to their place in the Guf, they thereby receive the matter of the correction of lines that is in AVI. For this reason, they are called the expansion of KHB to HGT, since the correction of lines of GAR of Nekudim expanded to them, and they became a vessel of reception for the records that remained from the four kings, Daat and HGT, as the ARI says.

15. Now the matter of the posterior of AVI that fell to HGT—what they are—has been precisely explained. The core of these posteriors is the phases of the MAN and the records of the ten Sefirot of Gadlut of AVI. However, added to them is the illumination of the posterior of Ima, as well as the garments of the MAN from the time they were in the Rosh of AVI, when those garments became lines for them. The matter of the posterior of Ima, too, they received within those garments. Know that the distinction between the core of the posterior that fell and those garments which they took with them from the time they were clothed in AVI is very great, for those garments have nothing of the phase of the bottom Hey in them, like the vessels of AVI, and they protect these posteriors on all sides, as is explained in its place.

You will also understand that the place of the fall of those posteriors was each level to the place of its Guf: The level of Yechida fell to the place of the king of Daat; the level of Haya fell to the place of the king of Hesed; the level of Neshama fell to the place of the king of Gevura; and the level of Nefesh Ruach fell to the upper third of Tifferet. Except that the correction of lines was added to them, which was not in their Gufim, for Daat and HGT reigned one below the other, but the posteriors were established as new vessels, in the manner of right, left, middle. Hence, the records of these four kings found a place to clothe in these new vessels that were made from the posterior of AVI, as the ARI says, see above (Inner Light).

16. However, we must understand: After the screen was refined, and the vessels broke because of the dross in them and fell to BYA, and the bottom Hey rose to the Einayim once again, and AVI returned to back-to-back, if so, how did the ascent of the screen help, which was refined from the broken vessels and rose to the Rosh of AVI, to be renewed there in a new coupling until it could elicit the Rosh of YESHSUT in the level of phase three of clothing and phase two of coarseness? And who lowered the bottom Hey from the Einayim once again?

The thing is that there are two causes for the departure of the lights from within the vessels of Nekudim, which are: the refinement of the screen, as in the Gufim of the previous Partzufim, and the matter of the dross that was mixed within these vessels, whose meaning is the coarseness of the vessels of phase four, which became mixed in the vessels of SAG by their clothing below the Tabur of AK. For the vessels of Nekudim are the vessels of bottom nine of SAG that expanded down to the end of the Raglayim of AK, from which the lights departed at the time of the second restriction. Therefore, they passed over to Partzuf Nekudim, which is regarded as the second expansion of these bottom nine of SAG, as it is written in Inner Light.” Since the screen of phase four of coarseness was not in Partzuf Nekudim, those vessels were unfit to receive the upper light, for when the light expanded into the vessel and struck the parts of phase four that were mixed there, it promptly departed and went out from there, and the vessel broke and fell to BYA, see there in the aforementioned Inner Light.

However, in the departure of the lights of Gadlut from the Rosh of AVI and their fall to HGT of Nekudim, this matter of the dross did not hurt or touch them whatsoever, much less cause their fall. These dross blemish only the vessels of reception of the Guf, which receive the light from above downward, whereas the vessels of the Rosh have nothing of the clothing of the lights, but are merely roots to the vessels. Therefore, these dross has no relation to them whatsoever. Hence, the entire cause of the departure of the lights of the Rosh was only the refinement of the screen. For example, after the screen was refined from the vessel of Daat, it is already unfit to receive the light of the looking of the eyes of AVI. Therefore, this coupling ceased by itself. This whole coupling face-to-face was mainly only for the MAN, which are the ZON that expanded, and since the receiver was canceled, Ima no longer has any need of illumination of Hochma for it, and she immediately ceases the coupling pertaining to the vessel of Daat, and the screen rose to the place of the Hotem, as above in Inner Observation, Item 10, and as the ARI says above (Item 41 and Item 42).

And likewise, when the screen was refined from the vessel of Hesed, and the receiver was annulled from the coupling of the Hotem, Ima ceased this coupling and raised the bottom Hey to the place of the Ozen, for the vessel of Gevura. And when the screen was refined from the vessel of Gevura, as well, she ceased this coupling, too, and the bottom Hey rose to the Einayim, for the vessel of the upper third of Tifferet, so that the ascent of the bottom Hey back to the Einayim was only because of the refinement of the screen. But the vessels of the Guf, had there not been in them the mixture of the dross, but only the cause of the refinement of the screen, would not have broken and died and fallen to BYA, but would have been like the vessels of the previous Partzufim, which did not die at all because of the departure of their lights.

17. Therefore, after this screen of the Chazeh of Nekudim was refined entirely, until it equalized its form to Malchut of the Rosh of AVI, it returned and was incorporated in its root in Malchut of the Rosh of AVI, and was incorporated there in the coupling in them, with the records incorporated in it in the four kings. You already know the matter of the two illuminations that had to be incorporated in the birth of ZON of Nekudim: The first illumination, for the measure of the level, which is through the new light that went out through the Tabur to the Keter of Nekudim and lowered the bottom Hey below AVI; and the second illumination, through the Yesod of AVI, an illumination that was the MAN and the cause of restoring AVI face-to-face and drawing illumination of Hochma for ZON. By this you will understand here, too, that those two illuminations are now included in that screen and those records that rose back to AVI, for the measure of the level is included in the two upper records that are in the screen, which are phase three of clothing and phase two of coarseness; and the phase of MAN is included in the screen and the records, since they are records of ZON, which require illumination of Hochma, who have that same connection with Ima, like the Vav and the dot of the illumination of Yesod of AK, for they are records from that Vav and dot that expanded to the phase of Guf.

18. Hence, when the screen and with the records in it rose to Malchut of AVI, they became there MAN for AVI, who were back-to-back, and for their sake, they returned to the state of face-to-face, in order to draw illumination of Hochma for them. And then the bottom Hey was lowered from the Einayim, which are phase one, to the phase of Hotem and Ozen—that is, to the measure of coarseness of the female and the measure of clothing of the male—and they were incorporated one in the other in the manner of the incorporation of male and female in the previous Partzufim. Through this coupling, the Rosh of YESHSUT emerged, in the phase of looking of the Einayim of YESHSUT at one another. When the coarseness of the Guf in them became recognized, they descended to their place, to the place of the Chazeh of Nekudim, and the Rosh of YESHSUT expanded from the place of the Chazeh in the upper third of Tifferet and upward, up to the Peh of AVI, and from the Chazeh downward, that is, their Guf expanded in the two lower thirds of Tifferet. After the screen, which was composed of phase two and phase three, was refined, and the vessel of Tifferet broke, the coupling of the looking of the Einayim of YESHSUT departed, and the screen rose to phase two alone, which is the phase of Guf with respect to the coupling of the looking of the Einayim. The king of Netzah and Hod expanded from this coupling, from above downward, and afterward, when the Netzah and Hod was refined, as well, the screen rose to phase one, and the king of Yesod went out from above downward. Afterwards, it was refined to the root phase, and the seventh king, which is the Malchut, went out from above downward.

19. And with what has been explained, you will also understand the order of the fall of the broken vessels to BYA, for it is in the reverse order from the time of their reign. At the time of the clothing of the lights in the vessels, anyone that is coarser than the other is always more important and higher than the other, for the vessel that has the greatest coarseness, which is phase four, clothes the level of Keter. When its coarseness is smaller, meaning in phase three, it clothes only the level of Hochma. Thus, the coarseness is a great advantage in the vessel. Conversely, in empty vessels, after their lights have departed from them, it is the reverse: Not only does the coarseness not cause any advantage, but it even causes a deficiency in it, for every vessel that is coarser, the light is the more distant from it.

Therefore, you find that the vessel of Daat, which has phase four of clothing, which was the highest of them all at the time of its reign, now, at the time of its breaking, it is the lowest of them all. And the vessel of Hesed, which is only of phase three, which, at the time of its reign, was lower than the vessel of Daat, now, at the time of its breaking, is higher than it because its coarseness is less than it. Therefore, the vessel of Daat fell to Daat of Beria, and above it the vessel of Hesed, meaning in Bina of Beria. And the vessel of Gevura, whose coarseness is only of phase two, which was lower than the vessel of Hesed at the time of its reign, now, at the time of its breaking, is higher than it, and it fell to the place of Hochma of Beria. And the vessel of Tifferet, whose coarseness is the least of all, its fall was higher than all, meaning in the place of Keter of Beria.

20. You already know that the after lights depart, they leave records behind them in the place where they were. So it was in the departure of the lights of the previous Partzufim, where each light left a record behind it in the vessel where it was. However, here, in Partzuf Nekudim, after the vessels broke and fell to BYA, there was no place for the records to remain there for they could not descend after them to BYA, since then they, too, would die like the vessels, and they would no longer be regarded as records. Hence, the records remained in Atzilut and illuminate to their vessels from afar, as tags upon the letters.

However, they are considered to draw as near to their vessels as they can. Therefore, after the vessel of Daat fell to Daat of Beria, the record descended after it down to the end of Atzilut, meaning to the place of Malchut of Atzilut. And after the vessel of Hesed fell to Bina of Beria, the record descended after it down to Yesod of Atzilut, meaning as far as it could, for the degree of Malchut seized the record of Daat. And after the vessel of Gevura fell to Hochma of Beria, the record descended after it down to NH of Atzilut, for the degree of Yesod seized the record of Hesed. And after the vessel of Tifferet fell to Keter of Beria, since there was no longer any place for the record to descend and draw near to its vessel, for the degree of NH, too, seized the record of Gevura, it therefore remained in the place of its vessel, for it was unable to draw nearer. Thus, the state of the records, too, they stand opposite from the beginning, for their order now is that the record of Tifferet, which had been below them all, is now in its own place above them all, and after it Gevura in NH, and after it Hesed in Yesod, and after it Daat in Malchut, below them all.

21. There is yet a clear reason for the descent of the lights of the records from their place to the place of NHYM of Atzilut. It is that the relation of HGT to NHY is like the relation of GAR to ZON. For the five Hassadim HGT NH are like five phases KHB ZON where HGT correspond to KHB, and Netzah Hod correspond to ZON. There is also the difference in the ten Sefirot of Bina of direct light, where the GAR of Bina are all Hassadim, as in “because he desires mercy,” and only in ZON of Bina there is illumination of Hochma in Hassadim (Inner Light, Item 45). In truth, the ten Sefirot of the ZON of Atzilut are also corrected in this way, where the posterior of Bina rules in their HGT up to the Chazeh, for the screen of Yesod of Ima covers there and conceals the illumination of Hochma. But from the Chazeh downward, where it has already emerged from the phase of GAR of Hassadim, the screen of Yesod of Ima ceases to conceal the Yesod of Abba, and the illumination of Hochma in the Hassadim is revealed (Inner Light, Item 50). Thus, the place of the revelation of illumination of Hochma is mainly in NHY, and not in HGT. But here, specifically, in the world of Nekudim, there was this change, where even in the vessels of HGT the lights came revealed in illumination of Hochma, without any screen or covering from the posterior of Ima. Therefore, when those vessels of HGT broke and fell to BYA, and their records, which remained in Atzilut, wished to shine for them and maintain their form as much as possible, they descended from their place to the place of NHYM of Atzilut, since from this, place they are most able to maintain their vessels in illumination of Hochma, since here is the dominion for the most revelation of this.

22. All this is drawn from before the screen of the Chazeh was refined entirely from the coarseness of the Guf; but after the screen of the Chazeh was refined and came into equivalence of form with the screen of the Rosh of AVI—at which time it is deemed that the screen, with all the records of DHGT included in it, rose to AVI, who are now in a coupling back-to-back, and was incorporated in their coupling in the phases of MAN, etc., as above (Item 17)—the Rosh of YESHSUT emerged there. Also, the posterior of AVI that fell to the place of HGT had already expanded and been corrected in the correction of lines, which is by the illumination of the posterior of Ima upon them, as above, at which time they were discerned as new vessels DHGT. Then the records that had descended into the NHY of Atzilut immediately rose, as well, and rose and clothed in those new vessels, each its own line. By this, their power was magnified twofold: First, that they returned to their degree as in the beginning, to the phase of GAR of Hassadim, which are HGT, and two, that after they received the correction of lines in the new vessels, their power grew much stronger and they were able to maintain their fallen vessels, as in the words, “The Lord supports all who fall.” This is so because these posteriors are the phase of upper Ima, which is in the state of Samech (ס), meaning six Sefirot of GAR, which are KHB, and GAR of Hassadim, which are HGT up to the Chazeh, for up to there reaches the praise of upper Ima.

It has been explained that the duration of time that the records of DHGT are in the place of NHYM of Atzilut is as long as the fall of the posterior of Atzilut has not been completed to be corrected in the correction of lines, which is until the time of the ascent of the screen and the records in it to the Emanator, meaning to AVI, to be incorporated there in the coupling back-to-back. For even before they became MAN, they were incorporated in the coupling back-to-back of AVI, and this light was increased by the screen and the records that were incorporated in the coupling, and this posterior light reached the posterior of AVI that had fallen, too, and then they were corrected in the correction of lines and became new vessels DHGT, and the records that were in NHYM of Atzilut rose and clothed within them.

23. You must understand here that everything proceeds according to the order of the degree. Although it has been said that the screen of the Chazeh of Nekudim rose as MAN to AVI and restored them to face-to-face, which is the state of looking of the Einayim of YESHSUT included in the coupling of AVI, as above, it does not mean that this was done once, for you already know the words of the ARI above (Item 25) that there are three degrees in the matter, which are back-to-back, face-to-back, and then face-to-face. And so it was in the screen and the records upon which the ten Sefirot of the Rosh of YESHSUT emerged in the incorporation of the coupling of AVI. At first, they came and were incorporated in the coupling back-to-back, since they lacked this correction, too, which is the correction of the posterior of upper Ima. Afterward, they came in the coupling face-to-back, which is the illumination of the measure of the level that emerges on the renewal of the coarseness of the records. After that they became the phase of MAN and restored AVI to face-to-face, which is the second illumination, for the drawing of the Mochin (Inner Observation, Item 9 and Item 17). This is what we said above, that with the incorporation of the screen in the coupling back-to-back, the illumination of the posterior of upper Ima was renewed until it reached the posterior of AVI that fell to HGT.

24. Let it not trouble you from what is brought among the words of the ARI above (in Items 64-67), that the new vessels DHGT, in the correction of lines, expanded during their reign in the kings TNHYM, in order to clear a place for them and raise the records from those places. For these matters are in open contradiction to the majority of the places in the words of the ARI, where he says explicitly that the vessels were made from the posterior of AVI themselves that fell to the place DHGT. They are also refuted by the depth of the wisdom, as said above in the Inner Light. Since for this reason of clearing a place, a confusion arises there in two respects: First, that the new vessel of Gevura was corrected before the new vessel of Hesed; and second, that the vessel of Netzah and Hod, which is of the phase of VAK of Hassadim, fell in Beria in the midst of the vessels of GAR of Hassadim, and is even below the vessel of Hesed. These matters cannot be said in any way, and I suspect that they are the elaboration of words of a student at the beginning of his study, before he had understood the wisdom. And the great commentators, the Yaffah Sha’ah and the SHEMESH (Shalom Mizrahi Sharabi), have already stood upon this contradiction, in Tree of Life, Gate 9, Chapter 3, 14, and they, too, decided as our words above.

25. It has been explained that the records rose from NHYM to the new HGT of Atzilut at once, even before NHYM of Atzilut reigned. So that when the kings of TNHYM came to reign, their places were already vacant of the records DHGT that had been there. For so it is agreed from the majority of places in the words of the ARI. And know that the rising of the records from the place of NHYM to the place of the new HGT, caused a twofold descent to the vessels of Daat and HGT that fell to Beria, for they fell still further, from the place of GAR of Beria to the place of ZAT of Beria. Although the records themselves grew and strengthened by their rising and clothing in those vessels DHGT, since the power of correction in them, for the sake of their vessels, now gained the light of the posterior of Ima, this pertains to the time of the rising of these vessels in Atzilut, for then the posterior of Ima support them, as in “The Lord supports all who fall.” But now, while they are in Beria, the rising of their records to the new HGT caused them a greater descent and breaking. This is so because when they are in Beria, they can derive no benefit at all from the posterior of Ima, and their own illumination, which they had from their records, was also lost, for they need illumination of Hochma, and now, when the records have clothed in the posterior of Ima, which reject Hochma, the vessels are now empty on both sides, for their own illumination, which is illumination of Hochma, was entirely lost to them, since even their records clothed in the posterior of Ima and reject Hochma, and from the posterior of Ima, too, they are unfit to receive, for this light does not reach their place in Beria. Thus, they lose every illumination. Therefore, their breaking was twofold and they fell to the end of the degrees of BYA, meaning to the utmost lowliness, of which there is nothing lower.

You must know that when it is said that they fell to Beria, it refers to the phase of GAR in them, but their VAK fell to Yetzira, and their Malchuts fell to Assiya. And now that the records rose to the new vessels DHGT and the vessels in BYA were emptied entirely, the vessel of Daat fell, with its RTS [Rosh, Toch, Sof], to the Malchuts of BYA: Malchut of Daat fell to the place of the end of all, to the Malchut of Assiya, the VAK of Daat fell to Malchut of Yetzira, the GAR of Daat fell to Malchut of Beria, and the RTS of the vessel of Hesed fell on Daat, meaning likewise in the aforesaid manner, where the GAR of Hesed fell on the GAR of Daat in Beria, the VAK of Hesed on the VAK of Daat in Yetzira, and the Malchut of Hesed on Malchut of Daat in Assiya. And in this manner, the vessel of Gevura on the vessel of Hesed. Although the vessel of Tifferet remained in its place in the Keter of BYA and its breaking was not doubled due to the ascent of his record, since his record did not rise and did not fall, since in the first fall, too, he had no descent but he rather stayed in the place of his vessel where the new vessel of Tifferet was later established, and the vessel of Tifferet itself, also has only the phase of anterior, as it is written in Inner Light (Item 61). Hence, it remained in the Keter of BYA, above all the vessels.

Thus, the four vessels DHGT also fell in the second descent in the order of the first descent, where each one who was greater than the other, his breaking and fall were harder since there was more coarseness in him. Thus, Daat fell into Malchut of BYA, on top of which was Hesed in Yesod of BYA, and on top of it is Gevura in NH of BYA, except for the vessel of Tifferet, which is an exception, for the above stated reason.

26. And in this same manner was also the order of the fall of the lower kings Netzah, Hod, Yesod, Malchut. For each one that more important than the other, its breaking and fall is harder. Therefore, the vessel of Netzah Hod fell higher than the vessel of Gevura, meaning in the place of Tifferet of BYA, and above it the vessel of Yesod, meaning in the place of Gevura of BYA, and above them all the vessel of Malchut, meaning to the place of Hesed of BYA. The vessels are now placed one atop the other, all of them in ZAT of BYA, except for the vessel of Tifferet, which is in the Keter of BYA. The order of their standing is opposite from the order of their reign, for in the order of their reign, anyone that is coarser than the other was higher than it, and now, each one that is more refined than the other is higher, so that Malchut is above them all in Hesed of BYA, and after it Yesod in Gevura of BYA, and after it Netzah Hod in Tifferet of BYA, and after it Gevura in NH of BYA, and after it Hesed in Yesod of BYA, and after it Daat in Malchut of BYA.

27. However, the matter of the fall of the king of Tifferet still requires learning: There were two reigns in it, very far from one another. In the upper third of the vessel, its reign was from the expansion of the entirety of the five Hassadim and five Gevurot of upper AVI, and in the two lower thirds of the vessel, its reign was from the expansion of the five Hassadim and five Gevurot of the looking of the Einayim of YESHSUT. Thus, there should have been in it two falls to BYA, in two places. And also, it is very perplexing: How is it possible for the upper half of the vessel to die and fall to BYA, while its lower half remains existing and reigns in Atzilut, and receives the expansion of YESHSUT?

Now, according to the superficial reading of the words of the ARI (Item 45), one might still swallow the matter in a single gulp and interpret it thus: Upon the departure of the light of the upper third of Tifferet, it had not yet broken or died, but only after the expansion of the light of YESHSUT in the two lower thirds as well. After this light also departed, it broke and died, and fell to Keter of Beria. However, in the book Mavo Shearim, the matters are stated explicitly, and these are its words there: “When the Tifferet died, and the light began to die and depart from the first third down to the Chazeh, the entirety of the five Hassadim and five Gevurot of the two Yesodot and two Malchuts of upper AVI descended, and their posteriors completed their fall entirely.” Thus, it is explicit that with the departure of the light from the upper third of Tifferet, this part began to die. Besides this, how is it possible that after the departure of the light from the upper third of Tifferet, the part should remain existing in its place, for then there is no room at all for departure, since even after the fall of the vessel, the light, too, remained in its place, for it had no place to descend, as above in the words of the ARI. Although the interpretation is that the record remained in its place, and not the light, even this would be a great novelty that the record of Tifferet remained in the vessel of Tifferet, unlike all the others, and it would have been necessary to speak of this in some place. Also, here the ARI wrote explicitly (Item 49), “After the upper third of Tifferet died, the posterior of AVI fell there.” Thus, it is proven from here that it fell to Beria, as well, and cleared its place for the posterior of AVI.

28. However, the truth is that the vessel was not divided in this manner, that half of it would fall below in Beria, and half of it would remain above. And the matter of its death and fall was only from the phase of GAR to the phase of VAK. For this vessel of Tifferet differs from the rest of the vessels, in that it is divided into two phases: GAR of Hassadim and VAK of Hassadim. Up to the Chazeh, it is the phase of GAR, and from the Chazeh downward, it is the phase of VAK. The reason for the matter has already been explained in the Inner Light (Item 45). Therefore, its breaking was in the order of the degree, where at first, it fell from GAR to VAK, and then it fell to BYA, as explained in Inner Light, Item 60, with its reason and rationale, see there, and with this, everything will become clear. Since it descended from the phases of GAR in it to the phases of VAK, it is deemed that the upper third of Tifferet fell below the Chazeh, meaning that it was incorporated in the two lower thirds, which is regarded, with respect to the upper third, as death, and its place became vacant. Therefore, the posterior of AVI fell there, meaning the new vessel of Tifferet. And what was says, that the vessel of Tifferet fell to Keter of Beria, this was after the departure of the light from the two lower thirds, too.

29. And there is still room for a question: The vessels of the first kings, whose breaking was hard, fell at first to GAR of Beria, whereas the vessels of the lower kings, whose breaking was lighter, fell immediately to the ZAT of Beria. Why did they not fall to GAR of Beria? However, we have already explained the reason for the second descent of the first kings to ZAT of BYA, that it is because the records clothed in the new vessels of the correction of lines in the illumination of the posterior of Ima, which reject Hochma, and since the those kings were primarily in illumination of Hochma, they lose even of the illumination of the records. Therefore, they were rejected to ZAT of Beria, as above (Item 25). It also explained there the reason for the rising of the records, that it is because their clothing in those vessels gives them all the power of correction, so they can correct their own vessels at the time of their ascent to Atzilut, as in “The Lord supports all who fall.” Therefore, here, in the breaking of the lower kings, those vessels were already prepared before they broke (Item 25). Thus, they did not need to be detained at all in the place of NHYM of Atzilut, but rather immediately upon the breaking of the vessel, the record rose and clothed in the new vessels in correction of lines, meaning in illumination of the posterior of Ima, which rejects Hochma. Hence, there was no time for the vessel to enjoy its record at all since the essence of the vessel exists only in the illumination of Hochma in the record. Therefore, the first descent to GAR of Beria does not apply to them, but rather, they were rejected immediately to the lowest level, meaning to ZAT of BYA. Conversely, the first kings, when they broke, the new vessels of the correction of lines were not yet prepared there, as above (Item 22). Therefore, during that time, the records shone the illumination of Hochma that remained in them to their vessels, and there was still power in the vessels to maintain themselves in GAR of BYA. But afterward, when the new vessels were corrected, and the records rose and clothed in them, so that the illumination of Hochma ceased from the records, they were rejected to ZAT.

30. Accordingly, it is found that the vessel of Tifferet, whose breaking was not hard, did not actually fall to ZAT of Beria, but to its corresponding phase, which is in Keter of Beria, so that after the departure of the light of the two lower thirds of Tifferet, the record rose to the new vessel of Tifferet, which is the middle line. Since it stands in the upper third of that very same vessel, it is deemed almost as though the record remained in its own vessel, for in the end, they are two halves of one vessel. Therefore, the breaking of the vessel of Tifferet is not so hard, and this is the real reason why Tifferet did not fall to ZAT of Beria, but remained in Keter of Beria.

But the rest of the vessels are not so. For when the light departed from the vessel of Netzah and Hod, the record rose in the new vessels in the left line, meaning in the new vessel of Gevura. Since the record clothed there in the posterior of Ima, which reject Hochma, the vessel was immediately rejected to ZAT of Beria, above the vessel of Gevura, which occupies the place of NH of Beria. Therefore, the vessel of Netzah and Hod of Atzilut fell in Tifferet of Beria. When the light departed from the vessel of Yesod of Atzilut, its record rose to the new vessels in the middle line, meaning in the new vessel of Tifferet, and took a place above the record of Tifferet that was already there. This due to the inverse relation that is discerned at the time of the departure of the lights from the time of their reign, that at the time of the departure, it is considered that each one that is smaller than the other, meaning more refined than the other, is above it, as written above (Item 19). Therefore, the place of the light of the record of Yesod, which comes from a vessel that is more refined than the vessel of Tifferet, is above the record of the vessel of Tifferet. And the vessel of Yesod was rejected immediately to ZAT of Beria, for the aforesaid reason, and takes a place there above the vessel of Netzah and Hod, meaning in the place of Gevura of Beria. In this manner, when the light departed from the vessel of Malchut, which is a vessel that is even more refined than the vessel of Yesod, its record rises higher than the record of Yesod that is in the new vessel of Tifferet, namely the middle line, for all that is more refined is higher. And the vessel of Malchut was rejected because of this to ZAT of Beria, above the vessel of Yesod, meaning in the place of Hesed of Beria.

And the records of the lower kings are now arranged within the new vessels: In the middle line, three records stand one above the other: first the record of Malchut, the most refined of them all, and after it the record of Yesod, and after it the record of Tifferet. And the record of Netzah and Hod stands in the left line, meaning in the new vessel of Gevura. Since the middle line is divided into Tifferet and Daat, the place of the record of Tifferet is discerned in the new vessel of Tifferet, and the record of Yesod in the place of Daat, and above it, the record of Malchut.

31. After the departure of the light also from the vessel of Malchut, the fall of the posterior of YESHSUT was completed, as in the words of the ARI above (Item 51). And the essence of these posteriors of YESHSUT is similar to the essence of the posterior of AVI explained above (Item 15); so, too, here, they are the matter of the MAN, the records of the AB of Gadlut of YESHSUT, which, after the breaking of the vessels and the refinement of the screen in them, when the coupling in the Peh of YESHSUT, which was for the sake of its ZON, which are the vessels of the two lower thirds of Tifferet and the NHYM, was canceled, YESHSUT returned to back-to-back, meaning to that same measure they received when they were incorporated in the coupling back-to-back of AVI, as above (Item 23). All these couplings of Gadlut that emerged in YESHSUT, up to the general Hassadim and Gevurot that expanded to Malchut, all these are deemed posteriors of YESHSUT, which fell from the Rosh of YESHSUT, which is from the Chazeh and above, and descended to the Guf, meaning in the place that is from the Chazeh and below.

And the place of the fall of these posteriors is also as in AVI, meaning each one to the place of its Guf, as above (Item 15). In this manner, here, too, the level of the looking of the Einayim fell to the place of the two lower thirds of Tifferet; the level of the Gufim of YESHSUT fell to the place of the kings Netzah and Hod; and the entirety of the five Hassadim and five Gevurot of the Yesodot of YESHSUT fell to the place of the king of Yesod; and the level of the five Hassadim and five Gevurot of Malchut of YESHSUT fell to the place of Malchut, meaning the entire Rosh of the level, to the Guf of that same level.

32. And they were not yet corrected in the correction of lines, until the screen and the records incorporated in it rose to the Emanator, meaning to the Malchut of YESHSUT, which is the Emanator of the four kings TNHYM, in the manner explained above regarding the correction of lines of the posterior of AVI (Item 22). So is the matter here: After the vessel of Malchut broke, too, and the screen had already been refined from all the phases of coarseness of the Guf in it, it is deemed that it rose to its root, to Malchut of the Rosh, and was incorporated in the coupling back-to-back that remained there, and a new coupling emerged there on the screen and the records incorporated in it. Since the last phase always disappears and nothing remains of it but the phase of clothing, thus, here, nothing remained but phase two of clothing and phase one of coarseness. It did not have the capacity to raise MAN so as to restore YESHSUT to face-to-face, and therefore, only a coupling back-to-back emerged on it. And when the coarseness of the Guf in it became recognized, it descended to its place, to the place of the Chazeh in the Guf, which is in the upper section of Yesod, and elicited ten Sefirot of the Rosh from Yesod upward, in the level of ZA and back-to-back. However, it was unable to expand to the phase of ten Sefirot from above downward because it is in the state of back-to-back. Nevertheless, this Rosh corrected the posterior of YESHSUT in the correction of lines, and a new vessel was made for the bottom half of Tifferet was made from the posterior of YESHSUT that fell to the place of the two thirds of Tifferet.

Also, two lines were made from the posterior of YESHSUT that fell to the place of NH since they were divided into two: The posterior of Israel Saba became a new vessel of Netzah on the right, and the posterior of Tevuna became a new vessel of Hod on the left. The posterior of Yesod and Malchut were incorporated in the middle line, meaning in the bottom half of the new vessel of Tifferet. Now that the new vessels have been established from the posterior of YESHSUT from the Chazeh of Nekudim downward, too, the lights TNHYM that are clothed in the new vessels of the posterior of upper AVI, which are from the Chazeh of Nekudim and above, descended now to the new vessels that are in their place, which are from the posterior of YESHSUT, each to his own vessel, so that the lights of the king of the lower two thirds of Tifferet and the king of Yesod and Malchut descended to the new vessel of the bottom half of Tifferet that was made in the middle line, the light of Netzah descended to the new vessel of Netzah, and the light of Hod descended to the new vessel of Hod. You already know that these lights are only records that remained of the lights since the lights themselves departed to their roots.

33. You find that the new vessels of the posterior of YESHSUT were corrected only in Tifferet, Netzah, and Hod, and not in Yesod and Malchut. This is because the whole matter of the correction of the new vessels in three lines is by the new Rosh that emerged in this place in back-to-back. Since this Rosh ended in the place of the first section of Yesod, it clothes only the upper section of Yesod, and it is known that the upper section of Yesod is incorporated in Tifferet. Thus, this new Rosh clothes nothing from Tifferet downward, and contains neither Yesod nor Malchut.

What we said above, that the general Guf of YESHSUT, which includes the four kings TNHYM, its Chazeh is discerned from the first section of Yesod upward, it is because when dividing the Partzuf below the Tabur into ten Sefirot in the correction of three lines, Netzah divides into three thirds—Hochma, Hesed, Netzah—and Hod is divided into three thirds—Bina, Gevura, Hod—and Yesod is divided into two sections—Tifferet and Yesod. According to this, you find that the place of the Chazeh is in the upper section of Yesod, which is the phase of Tifferet of Partzuf NHY. This is as we said that the end of the new Rosh, meaning its Peh, is even with the end of Tifferet, for the upper section of Yesod is concealed in Tifferet, and therefore, no new vessels were formed for Yesod and Malchut of Nekudim.

34. You see how the matter of the correction proceeds and is done little by little. At first, in the first three Partzufim of AK—Galgalta, AB, SAG—there was only one vessel and one line. Afterward, in Nekudim, it began to make the existence of ten vessels, as well as the correction of lines in GAR, which are AVI. Afterward, after the breaking of the vessels of the kings DHGT, and after the emergence of the Rosh of YESHSUT, the correction of lines was made in the lights DHGT, meaning in their records, which clothed in the new vessels that were made from the posterior of AVI, which are corrected in a correction of lines by the Rosh of YESHSUT, and the correction of lines reached the records DHGT of the broken vessels. Afterward, after the breaking of the vessels of the kings of TNHYM, the correction of lines was made in their records, too, for they clothed in the new vessels that were made from the posterior of YESHSUT that are corrected in a correction of lines by the new Rosh of Daat that emerged in back-to-back, and the correction of lines reached the lights of TNHYM, as well. Now, the correction of lines for the vessels of ZAT of Nekudim that fell to BYA is still missing, and this was corrected in the world of correction through the new MA, as will be explained in its place.