Table of contents
Yehuda Leib Ha-Levi Ashlag (Baal HaSulam)/Study of the Ten Sefirot
Part 3
Vol. 1
Part 1
Part 2
Part 3
Part 4
Vol. 2
Part 5
Part 6
Part 7
Vol. 3
Part 8
Part 9
Part 10
Vol. 4
Part 11
Part 12
Vol. 5
Part 13
Part 14
Vol. 6
Part 15
Part 16

TALMUD ESER SEFIROT

(The Study of the Ten Sefirot)

PART THREE

Ohr Yashar and Ohr Hozer; containing fifteen chapters

Explains the four Behinot in the Aviut, which are the four Kelim and their Shoresh; containing eight issues:

The Sefirot of all the Olamot have Atzmut and Kelim. 2. Ohr Ein Sof first expanded as Kelim, and then the Orot clothed them. 3. The Hitpashtut of the Ohr implies a greater Hitabut than before, meaning the Ohr became Av and was made into ten Kelim. 4. A Masach is made in Kli de Malchut. 5. This Masach separates between Olam Atzilut and Olam Beria. 6. The Zivug de Hakaa of Ohr Ein Sof in the Masach that raises Ohr Hozer from below upward. 7. To the place that Ohr Ein Sof reaches, it is regarded as Olam Atzilut. 8. Four Behinot in the Hitabut of the Ohr Elyon: a) In its Hitpashtut to from Keter to Hochma; b) In its Hitpashtut to Bina, where Harchaka is added to it; c) In its Hitpashtut to ZA, where a Halon and a narrow Nekev occurred in it; d) In its Hitpashtut to Malchut, where a narrow Nekev and a Harchaka occurred in it.

There is Atzmut and Kelim. Ohr Ein Sof expanded first as Kelim. After that the Orot clothed them, being the Atzmut.

  1. All the Olamot (1) have Atzmut (2) and Kelim (3). First (4) expanded (5) the Ein Sof (6) as Eser Sefirot de Atzilut, as Kelim. That is because Hitpashtut (7) indicates a greater Hitabut of Ohr than before (8).

It turns out that these Eser Sefirot are Eser Kelim that were created by the Hitpashtut of Ein Sof itself, except now the Ohr became more Av and Kelim were made through the Hitpashtut (9). After this Hitpashtut, by which Eser Kelim were made, the Atzmut of Ein Sof was clothed inside them (10). This is the meaning of Atzmut and Kelim.

Ohr Pnimi

  1. They are five Olamot, called: Adam Kadmon, Atzilut, Beria, Yetzira, Assiya. The word Olam comes from the word He’elem (lit. Concealment) because each time the Ohr Ein Sof becomes more hidden in them, as the Rav will explain henceforth.

  2. See Table of Questions Part 2 item 56.

  3. See Table of Questions Part 1 item 25.

  4. Meaning the very beginning of every single Olam.

  5. See Table of Questions Part 2 item 14.

  6. Meaning unattainable. It is called Ein Sof to indicate that the Sefira of Malchut ha Mesayemet that stops all the degrees does not put a stop and cessation here on the Ohr Elyon (See Table of Questions Part 1 item 40). Quite the contrary, it is in here that the bestowal of the Ohr begins.

  7. Hitpashtut indicates a Hitabut of Ohr that is more than it was in the Maatzil. Otherwise, how would that Ohr cease to be a Maatzil and merit the name Hitpashtut of Ohr from it outwardly? The issue of the Hitabut is the meaning of the Shinui Tzura that the Ohr acquires because it becomes a Ne’etzal (see Histaklut Pnimit, Part 2, item 5).

  8. See above Histaklut Pnimit Part 2, item 5.

  9. That teaches us that the Kelim are consequences of the Ohr itself. That is because as the Ohr expands to the Ne’etzal, it descends by four Behinot HB ZON. In the end, it generates the will to receive in the Ne’etzal, and it is this Ratzon that is Behina Dalet, which is the essence of the Kli of the Ne’etzal. It is Aviut that the Ohr acquired during its Hitpashtut.

However, the three first Behinot are but causes for Behina Dalet to appear. The inevitability and the order of these four Behinot was explained in previous parts and it is needless to elaborate here too (see Part 1, Chap 1, item 50).

  1. Hitlabshut is like concealment. That is because the clothes hide the one who wears them, yet it is done because of that person’s desire to be seen. Without the Tikun of this concealment it is impossible for it to become revealed. For that reason it hides itself in it and shows itself through it.

Such a Tikun is always called Malbush or Levush. Thus, the Levush is used for two things: concealment and revelation.

It is the same with our matter because it is impossible to attain the Ohr in the lower ones without a Kli. Hence, the Ohr becomes clothed in a Kli so that the Tachton may attain it by that Kli it is clothed in, and examine it closely.

The Tikun of the Masach to detain the Ohr Elyon from clothing Kli de Malchut stops between Olam Atzilut and the rest of the Olamot.

  1. When the above Hitpashtut reached Malchut de Atzilut (20), the Upper Maatzil saw that the Tachtonim do not have the strength to receive that Ohr (30) should it expand further. Then, when the tenth Kli of Atzilut was completed (40), one Masach and Pargod was made there (50), interrupting between Atzilut and the rest of the Olamot below it (60).

Ohr Pnimi

  1. Meaning after the Ohr had expanded in the first three Behinot called: Hochma, Bina, ZA, and after it completed its Hitpashtut in ZA, it came to expand in Behina Dalet, called Malchut. The Ohr cannot expand in Malchut before it expands in the three former Behinot, for they generate each other by way of cause and consequence.

  1. Because the force of the Tzimtzum rides over Behina Dalet (the last Behina), Behina Dalet does not have the strength to receive Ohr (see Table of Topics, Part 1, item 81, and Part 1, Chap 2, item 2).

  1. That refers to Behina Dalet, called Malchut. By that he tells us that we should note that the Kli of Malchut and the Masach in it are two separate matters. The Kli of Malchut is an Ohr that became Av at the level of Behina Dalet, which is affected by the Tzimtzum, and the Masach and the Pargod were erected in her later (see Table of Questions, Part 2, item 43).

  1. Masach and Pargod are one thing. It means that a detaining force was made there, which is a sort of a shielding partition above Malchut, so that the Ohr Elyon would not break into her (see Table of Questions, Part 2, item 43).

  1. It means that this Masach not only protects Malchut, as mentioned above, but also separates between Olam Atzilut and the rest of the Olamot.

By the power of the Hakaa of Ohr Ein Sof in the Masach, the Ohr returned upward as Ohr Hozer that clothes the Ohr Elyon. The entire place until the Kav of Ohr Ein Sof is regarded as Olam Atzilut.

  1. Then Ohr Ein Sof that expands up to there struck that Masach (70). By the power of the Hakaa of the descent (80), it struck it and returned upward as Ohr Hozer to its place (90). Then Olam Atzilut was completed in its Kelim (100) and Ohr Ein Sof clothed them once more as Atzmut (200). Thus, to the place where Ohr Ein Sof reaches by this manner, it is called Olam Atzilut (300), because it is the Ohr itself, but after its Hitabut (400).

Ohr Pnimi

  1. The encounter of the Ohr Elyon with the Masach is compared to two hard objects where one of them is trying to break the other’s Gevul. The other stands firmly against the first and prevents the first from trespassing. Such an encounter is called Hakaa.

However, when two liquids encounter they do not prevent each other from trespassing and mixing; hence there is no Hakaa between them. The same applies to two supple objects; their Hakaa is not really felt because they let each other permeate the other’s boundary and push their outer shell to some extent.

However, with hard objects, one does not let the other move one from one’s place even a little. Consequently, their encounter is perceived as Hakaa (beating).

Since the Tzimtzum was primarily done by the Ne’etzal and not at all by the Maatzil, the Ohr Ein Sof is not at all meticulous about that Tzimtzum in Malchut. Instead, it stretches down to Malchut too. Moreover, it does it forcefully, because Ein Sof filled Behina Dalet too before the Tzimtzum (see Part 1, Chap 1, item 20 and item 50). For that reason it has no reason to change its way and it always descends to the Kli of Malchut with its Ohr.

However, the Masach and Pargod erected in Malchut impede and detain the Ohr. It does not let it expand within even a bit, which is why we find that “Ohr Ein Sof that expands up to there struck that Masach (see Table of Questions, Part 2, item 43).”

  1. Has been explained in the above item.

  1. That measure of Ohr that should have been accepted in Malchut, which she did not receive due to the detainment of the Masach, that entire measure rose back up and clothed all three Behinot of the Ohr Elyon up to Hochma. This is regarded as the “place” of that Ohr Hozer. This is the meaning of the words of the Rav “returned upward as Ohr Hozer to its place (see Histaklut Pnimit, Part 2, item 62).”

  1. That is because the ascent of the Ohr Hozer and its clothing of the Ohr Elyon from above downward make the Kelim for the Ohr Elyon.

  1. After the Ohr Hozer rose back up, Ohr Ein Sof clothed this Ohr Hozer as Atzmut that is clothed in the Kelim.

  1. Meaning up to the Masach in Kli Malchut, because the Masach pushed it back up and did not let it expand further.

  1. He wishes to say that the force of detainment in the Masach did not act on the Sefirot of Atzilut above Malchut at all, but only from Malchut downwards. That is why Ohr Ein Sof expands down to the Masach in Malchut as Atzilut without any detainment. However, Ohr Ein Sof that glitters and passes through the Masach downwards is greatly diminished because of this and its essence is no longer regarded as Ohr Ein Sof.

There are four Behinot in the Hitabut of the Ohr Elyon: 1) Reception from the Elyon, called Hochma. 2) Harchaka from Hochma, which is Bina. 3) Halon and a narrow Nekev, which is ZA. 4) Harchaka from Hochma and a narrow Nekev, which is Malchut.

  1. This Hitabut of the Ohr (1) is because he who sees a great light cannot tolerate it, if not through some distancing or some sort of a screen, or both. However, the Ein Sof shines in Keter de Atzilut (2) without any Masach and Harchaka at all, hence the name of KeterEin Sof.

Hochma receives through Keter (3) but Bina received the Ohr Ein Sof through Harchaka (4), because now the Ein Sof is far from her and she can receive it (5). ZA does not receive the Ohr but through a narrow Nekev and a Halon (6). The Atzmut of the Ohr passes through that Halon without any Masach, but there is no broad path, only a very narrow one.

However, he is near (7) because there isn’t a great distance between Bina and ZA (8). Nevertheless, Nukva de Zeir Anpin receives her Ohr through the Nekev and Halon as does ZA, but it is in Harchaka (9).

Ohr Pnimi

  1. This Aviut has already been explained. It does not appear in the Ohr at once, since it is opposite from the Ohr. Instead, it hangs down from Zach to slightly more Av and from there to a slightly more Av, until it completes its Aviut, called Behina Dalet, or Malchut.

These four Behinot are called: Hochma, Bina, ZA and Malchut and must be present in every Ne’etzal. The reason for the necessity and the definition of these four Behinot has been explained thoroughly above (Part 1, Chap 1, item 50). Study there for I rely on it and do not bring it here due to its length, though every word of it is needed.

  1. Every Olam and every Partzuf, wherever it is, must receive its Shefa from Ein Sof. Hence, the inspiration of Ein Sof that is ascribed to a certain Olam Or Partzuf is called the Keter of the Olam and the Keter of the Partzuf. It is also called the Maatzil of that Olam.

It is written, “the Ein Sof shines in Keter de Atzilut.” It means that there is an inspiration of Ein Sof there, with respect to Olam Atzilut. That is why Keter it is called Ein Sof or Maatzil.

  1. The Hitpashtut of Ohr Ein Sof that extends first from the Keter to the Olam is called Ohr Hochma. It is necessary that the will to receive the Ohr will be incorporated with this Ohr Hochma, for otherwise Ohr Ein Sof would not be regarded as expanding.

However, this will to receive is not really regarded as Shinui Tzura and Aviut because this will to receive came to her from the Elyon, meaning from Keter. This is because the will to bestow in Keter necessitates the existence of a will to receive in Hochma.

That is the meaning of the words of the Rav “Hochma receives through Keter.” It means that the reception in Hochma came to her from Keter and by His power. Thus, Aviut from that type of will to receive is very frail indeed; it is called Behina Aleph.

  1. Hochma becomes more Av as it expands because when she completes her Hitpashtut, the desire in her increases and she extends Ohr de Hassadim from Ein Sof and distances herself from Ohr Hochma (see Part 1, Chap 1, item 50). Because this Hitgabrut was made by her own awakening and not by an Upper Force, that Ratzon is regarded as frail Aviut, but more than in Hochma.

It is therefore necessary that due to this change, Hochma became a separate Behina, called Bina or Behina Bet. This is the meaning of the Rav’s words “Bina received the Ohr Ein Sof through Harchaka.” That is because this Aviut de Behina Bet is called Harchaka, because she distanced herself from receiving Ohr Hochma in order to receive the Ohr Hassadim.

This Hitgabrut of Ratzon is still not regarded as complete Aviut because it comes from a will to bestow and equalizes in form with the Maatzil (see Part 1, Chap 1, item 50). However, it is more Av than Behina Aleph because the entire Ratzon in Behina Aleph is not hers but comes from Keter. Behina Bet acts out of her own Hitgabrut of Ratzon, and that is why Behina Bet is regarded as the Shoresh of the complete will to receive, for by that it is regarded as more Av than Behina Aleph.

  1. After Bina awakened to draw Ohr Hassadim from the Maatzil it drew far from the Ohr Hochma. Otherwise she would not have been able to receive Ohr de Hassadim, because Ohr Hochma is extended by the will to receive, and Ohr Hassadim by the will to bestow (see Part 1, Chap 1, item 50).

Thus, Behina Aleph and Behina Bet are opposites from the beginning of their creation. That is why the Rav writes, “now the Ein Sof is far from her and she can receive it.” it means that she drew far and became a third degree from Ein Sof, which is an average between Bina and Ein Sof.

She left it because now that she distanced the Ohr Hochma and became a third degree, Hochma being Behina Aleph, second to Ein Sof, and Bina being Behina Bet and third from Ein Sof, she could now receive the Ohr Hassadim that she drew. Had she not distanced herself to a third degree, she would not have been able to receive.

We must know that the word “far” is a term that indicates diminution of Hochma, as it is written, “I said: 'I will get wisdom'; but it was far from me.” It is also the meaning of the verse, “And his sister stood afar off,” and there is no reason to discuss it any further.

  1. Bina also becomes more Av at the end of her Hitpashtut because she distances the Ohr Hochma from her. It is known that Ohr Hochma is the primary essence of the Ne’etzal. Thus, at the end of her Hitpashtut, the will to receive He’arat Hochma into the Ohr de Hassadim increased in her.

Because the only difference between spirituals is the Shinui Tzura, this new He’arah emerged, meaning Ohr de Hassadim inside which there is He’arat Hochma, and acquired a separate name, being Zeir Anpin. It is called by that name because Ohr Hochma is called Ohr Panim (Facial Light), as it is written, “A man's wisdom maketh his face to shine.” Because it has no more than He’arat Hochma, but its essence is only the Ohr de Hassadim of Bina, it is called Zeir Anpin, meaning “Small Face”, indicating a small amount of Ohr Hochma.

It is also called Behina Gimel. Its Aviut is called “Halon and a narrow Nekev” because it’s been explained (Part 1, Chap 2, item 70) that a Masach that appears in the Elyon because of the Hitkalelut of the Tachton in it is called Halon. That is because it has no Dinim (pl. for Din), but only a reason for the He’arah, like a window.

Because any Aviut and Masachim (pl. for Masach) in Atzilut come from the Hitkalelut of BYA in it, Aviut de ZA is called a Halon for the He’arah of Ohr Gadlut, and the name “narrow Nekev” is given to the He’arah of Katnut. However, Behina Bet is not even called a Halon, but a Harchaka.

  1. Meaning, there isn’t the Harchaka of Hochma that exists in Bina there because the only difference between him and Bina is that he has He’arah from Hochma. That is why the Rav writes, “However, he is near,” meaning there isn’t Harchaka in him.

  2. The Hitpashtut of Ohr Bina to Behina Gimel, which is ZA, does not generate Harchaka. On the contrary, it generates closeness of Hochma. It has already been explained that “near” and “far” are definitions of Hochma.

  3. After the three Behinot of Aviut fully expanded to the point that ZA was fully expanded, the complete will to receive that is fit for reception had awakened. It is called Behina Dalet, or Malchut, or Nukva de ZA (see Part 1, Chap 1, item 30), where the Tzimtzum was.

Thus, from the Tzimtzum onward this Behina Dalet no longer receives Ohr Ein Sof. Hence, her Behina of Aviut is called Harchaka. She too has two degrees called Halon and narrow Nekev as in ZA. The influence of the Gadlut is called Halon, and the influence of Katnut is called narrow Nekev.

There is a big difference between the Harchaka in Behina Bet and the Harchaka in Behina Dalet: Harchaka de Behina Bet is a voluntary Harchaka, as it is says, “because He delighteth in mercy,” meaning she wants Hassadim and not Hochma. Harchaka de Behina Dalet, however, is a forced Harchaka, due to the Masach that was erected in Behina Dalet.

    Explains the four Olamot ABYA and the differences among them; containing six issues:

    1. All the items in Olam Atzilut are evaluated by the above four Behinot of Aviut. 2. Ohr Ein Sof expands in Olam Atzilut without any Masach. 3. Ohr Ein Sof does not expand below Atzilut, except in a He’arah that extends from it through a Masach. 4. Eser Sefirot de Olam Beria come from the Zivug de Hakaa of the Ohr Elyon with the Masach between Atzilut and Beria, and from the Zivug de Hakaa between Beria and Yetzira come Eser Sefirot de Olam Yetzira; so it is also from Yetzira to Assiya. 5. The differences among the four Olamot are that in Atzilut there is no Masach at all; in Beria there is one Masach, in Yetzira two Masachim and in Assiya three Masachim. 6. There is no difference of Aviut whatsoever between the Olamot; as it is in Atzilut, so it is in BYA.

    There is no Masach in Olam Atzilut.

    1. They are four Behinot where all the items of Atzilut are distinguished from her and within her, but they are all without a Masach whatsoever (1). It is called Olam Atzilut because Ohr Ein Sof itself expanded throughout it without a Masach.

    Ohr Pnimi

    1. It is a rule that Aviut and Masach cannot diminish or impair the place where they appear from above, not even a bit. The Ohr Hozer ascends because of the Masach in Kli de Malchut and clothes from itself upward through all nine Sefirot. However, the force of Aviut in the Masach does not rise upward whatsoever.

    For that reason the nine Sefirot of Atzilut are considered to be without any Masach at all. Many Masachim that appear in every Partzuf in Atzilut are discerned in Olam Atzilut too, such as Masach de Peh and de Chazeh etc., which is the conduct in every particular Partzuf in Atzilut.

    However, these are not actual Masachim; they come from the Hitkalelut of the Tachton in the Elyon. Only the Masach de Sium Raglaim of Atzilut is an actual Masach that stops the Ohr Elyon (see Histaklut Pnimit, Chap 14).

    Ein Sof does not expand below Atzilut except through a Zivug de Hakaa in the Masach at the Sium of Olam Atzilut. Then the Eser Sefirot pass through the Masach to Olam Beria. Also, Eser Sefirot pass to Olam Yetzira by the Zivug de Hakaa at the Sium of Beria. The same occurs between Yetzira and Assiya.

    1. Indeed, Ein Sof itself does not expand from there downward, but only in a He’arah that extends from it through a Masach (2). There is a Masach and Pargod that separates between Atzilut and Beria. Because of that Hakaa of the Ohr Elyon that reaches there (3), it struck that Pargod by the power of the Eser Sefirot de Atzilut that reached there. It struck their Ohr there, and Orot glittered (4) through that Masach and became the Eser Sefirot de Beria from the glittering of the Eser Sefirot de Atzilut because of the power of the Masach.

    By the power of the Eser Sefirot de Kelim, Eser Sefirot of other Kelim were made, and by the power of Eser Sefirot de Atzmut, other Eser Sefirot de Atzmut de Beria were made. Also, another Masach was erected at the end of Beria (5), and the Eser Sefirot de Yetzira were made because of the Hakaa of the Eser Sefirot de Beria (6) in Atzmut and Kelim in the Masach. The same happened through that Masach from Yetzira to Assiya.

    Now you can see why this is called Atzilut, the other is called Beria, and the others Yetzira and Assiya. It is because there is a Masach that separates between them, and one is not at all like the other (7).

    Ohr Pnimi

    1. The Ohr that is found in Olam Beria necessarily comes from Ein Sof for there is no He’arah in the Olamot that does not extend from Ein Sof. Yet, because the Ohr Ein Sof that expands to Beria passes through the Masach, its He’arah is greatly diminished. In fact, Ohr Ein Sof is regarded to have been stopped above the Masach. The Rav will explain in the following how Ohr passes through a Masach.

    2. It means that there is a law in the Upper Olamot by which each inferior degree that generates additional Ohr to a superior degree, the inferior that generated it degree receives that additional Ohr back. It is the same with our matter: the Masach on Malchut de Atzilut caused that Ohr Hozer to ascend and clothe all nine Sefirot of Atzilut and become Kelim for them.

    Without it there would not be an Ohr caught and clothed in Atzilut for an Ohr cannot be attained without a Kli. But since the Masach generated all that addition, meaning the above Ohr Hozer and Eser Sefirot, the Masach and Kli in Malchut expanded because of the descending Ohr Hozer that came back to it from the Masach downward. It drew for itself all those Eser Sefirot de Atzilut above, in their actual pattern.

    Thus, Malchut de Atzilut alone extended and descended to Eser Sefirot from her and within her, like Eser Sefirot de Atzilut, meaning from Keter to Malchut. They are called Eser Sefirot of Olam Beria.

    This is the meaning of the words of the Rav, that “because of that Hakaa of the Ohr Elyon that reaches there, it struck that Pargod by the power of the Eser Sefirot de Atzilut that reached there. It struck their Ohr there, and Orot glittered through that Masach and became the Eser Sefirot de Beria.”

    There are two things we should discern here: the first cause is the Ohr Hozer: it rises by the Hakaa of Ohr Elyon in the Masach. That Ohr Hozer can go back down to the degree that caused its appearance. The second discernment is the cause of the clothing of the Atzmut of Ohr Ein Sof in the ten Kelim of the Ohr Hozer that ascended. They became the Eser Sefirot de Atzilut, which also return back down to the degree that generated their appearance.

    The Rav states about the first discernment: “because of the Hakaa of Ohr Elyon in the Pargod.” It means that this Ohr Hozer descends once more from above downward to Olam Beria. The Rav states about the second discernment: “by the power of the Eser Sefirot de Atzilut” etc. From these two forces the Eser Sefirot of Olam Beria were formed.

    1. In any place where Ohr Hozer appears is called Hitnotzetzut (glittering).

    2. All Eser Sefirot of Atzilut were copied and sealed in Olam Beria. Hence, the Masach and Malchut were also sealed in Olam Beria, as was the Zivug de Hakaa of Ohr Elyon in the Masach and the ascent of Ohr Hozer that rises and clothes from the Masach upwards to all nine Sefirot of Olam Beria. This Ohr Hozer turned into the ten Kelim of Olam Beria where the Atzmut of the Ohr of Olam Beria is clothed.

    3. The Ohr Hozer de Masach de Atzilut expanded once more from the Masach downward and stamped the Eser Sefirot de Beria as was explained in item 3 above. By the same manner, the Ohr Hozer that rose from Masach de Malchut de Beria, also returned, expanded downward and stamped the Eser Sefirot de Olam Yetzira. The same also applies from Yetzira to Assiya.

    4. As we have written, Behina Dalet is called Malchut that a Masach was generated in her. She is divided into four Behinot of Masach, where all the changes and differences among the Olamot appear. Masach de Behina Gimel operates in Atzilut, Masach de Behina Bet in Beria and Masach de Behina Aleph in Yetzira.

    The difference between Atzilut and BYA is that in Atzilut there is no Masach at all. In Beria the Ohr is decreased by one Masach, in Yetzira by two Masachim, and in Assiya by three Masachim. Still, there is no difference in the four Behinot of Hitabut of the Ohr Elyon among the Olamot.

    1. The difference between Atzilut and the three Olamot is that in Atzilut, Ohr Ein Sof punctures it and passes it to the end of Atzilut without any Masach. However, from there downward there is a Masach.

    The difference between Beria and Yetzira is that Beria has one Masach, Yetzira two Masachim and Assiya three Masachim. However, within each Olam, just as there are four Behinot in Atzilut (8), so there are four Behinot in Beria itself and in Yetzira itself (9).

    Ohr Pnimi

    1. It refers to the four Behinot of Hitabut, namely HB TM, previously referred to as Hitpashtut Ohr Ein Sof to make Kelim. They are also called Eser Sefirot de Ohr Yashar because Tifferet contains six Sefirot HGT NHY that rise once more as Ohr Hozer by the Zivug de Hakaa in the Masach in the Sefira of Malchut de Ohr Yashar. It clothes all inner Eser Sefirot de Ohr Yashar and turns them into one collective degree, according to the level of the Ohr Hozer in the level.

    2. He thus tells us that these four Behinot de Ohr Yashar exist in any Olam and any Partzuf. There is no difference between a high degree and a low degree. All the disparities in the Partzufim and Olamot are there because of the Masachim and the Ohr Hozer in them. In that, there is not a single Masach that is like another.

      Explains the four Zivugim de Hakaa in the four Behinot of the Masach that generate four levels HB TM one below the other in the four Olamot ABYA; containing five issues:

      1. Ein Sof shines in Olam Atzilut by clothing the level of Hochma. 2. The level of Hochma disappears in the level of Hochma and clothes the level of Bina. 3. The level of Bina also disappears in Olam Yetzira and clothes the level of Tifferet. 4. The level of ZA disappears in Olam Assiya too and clothes the level of Malchut. 5. The level of Hochma that emerged in Atzilut came from the Zivug de Hakaa above Olam Atzilut. Also, the level of Bina that emerged in Beria came from a Zivug de Hakaa above Beria, meaning from the Masach between Atzilut and Beria. The level of ZA in Yetzira extended from the Zivug de Hakaa on the Masach at the end of Beria, and the level of Malchut in Assiya came from the Masach at the end of Yetzira.

      Ein Sof shines in Olam Atzilut by clothing in the level of Hochma.

      1. You should also know that in order for Ohr Ein Sof to shine in the entire Atzilut, its Atzmut must be clothed inside Hochma (1). After it is clothed in Hochma it expands in the entire Atzilut. Only by that clothing can the entire Atzilut receive from Ein Sof. This is the meaning of the verse, “In wisdom hast Thou made them all. (2)

      Ohr Pnimi

      1. In order to understand the Rav’s words from here on, we must repeat the explanation about the five discernments in the Masach: They emerge from the gradual Hizdakchut of the Masach from a greater Aviut de Behina Dalet, to the greatest Zakut in Behinat Keter, and the Shoresh of the Masach. By that they create five Partzufim.

      You will find the explanation to these matters in Part Two (Histaklut Pnimit). It is impossible to present them here due to their length, but all these things belong here. For that reason I must rely on what I have written there, and I can only present an abbreviation and summation of every thing, as much as needed for the Rav’s words here.

      It has been explained there, that Ohr Ein Sof, which contains four Behinot, called Eser Sefirot de Ohr Yashar, does not stop shining for the Tachtonim, not even for a moment. However, since there is no perception in the Ohr without a Kli, it is only the Kli for reception that we need. Any Partzuf or degree that acquires a Kli, simultaneously acquires the Ohr as well, according to the measure of the Kli that has been acquired.

      It has also been explained there that the Shoresh of all the Kelim in all the Olamot is Ohr Hozer that ascends from the Zivug de Hakaa on the Masach in Kli Malchut. Thus, the minute a new Masach is formed in some Partzuf, the collective Ohr Ein Sof, which contains Eser Sefirot de Ohr Yashar as well, immediately expands to it and strikes that Masach. Then Ohr Hozer rises and clothes Ohr Ein Sof according to the measure of that Ohr Hozer.

      This is called Hitlabshut Ein Sof in the Kelim, or in some Sefira. That is because a name of a Sefira indicates the measure of Ohr Ein Sof that clothes it. For example, when referring to Hitlabshut Ein Sof in Keter, it implies that Ohr Hozer clothes the entire Eser Sefirot de Ohr Yashar up to Keter. When referring to Hitlabshut Ein Sof in Hochma, it indicates that Ohr Hozer clothes only up to Hochma.

      We might ask, how such Hitlabshut applies only to nine Sefirot, while there are ten and not nine? Indeed, there is Keter there too, but this Keter is clothed in the Pnimiut of Hochma and thus does not bear its own name, only Hochma does. All the levels of all the Partzufim adhere to the same conduct.

      The measure by which the intensity of the Ohr Hozer is measured has also been explained there. It is the discrimination of the Aviut that is incorporated in the Masach of Kli Malchut.

      They are five discernments: the most Av Masach, being Behina Dalet, reflects the greatest measure of the Ohr Hozer. It clothes the level of Keter in Ohr Ein Sof, meaning in the Eser Sefirot de Ohr Yashar. A Masach with Aviut de Behina Gimel clothes the level of Hochma de Ohr Yashar; a Masach of Aviut de Behina Bet clothes the level of Bina de Eser Sefirot de Ohr Yashar. A Masach with only Aviut de Behina Aleph clothes the level of ZA de Eser Sefirot de Ohr Yashar and a Masach that does not have Aviut, but is in Behinat Shoresh of the Masach, is called Keter de Masach.

      In that Masach there isn’t any Zivug de Hakaa and there isn’t any level. It is only at the level of Malchut. However, we should remember all the reasons and arguments regarding the matters as they were explained there in Histaklut Pnimit above and in the previous parts. Study it there, for without understanding the reasons and the necessity in these matters it is impossible to understand even a single word here in its true meaning, for here I must be brief of course.

      1. It means that Olam Atzilut is regarded as the Rosh of all the Olamot. Even though there are many Olamot above Atzilut, meaning all the many Olamot contained in Adam Kadmon, are indeed all concealed within Olam Atzilut. They are not at all roots to the Olamot, but are merely regarded as the Shoresh of Olam Atzilut. That is why they are concealed inside it and shine only in it and in hiding.

      It has been explained in previous parts that Masach de Behina Dalet operates only in Olam AK. Hence, the measure of the Ohr Hozer there is indeed great, clothing up to the level of Keter in Ohr Ein Sof. Consequently, all the Olamot contained in Olam Adam Kadmon are called Olam ha Keter.

      Olam Atzilut uses only Masach de Behina Gimel (see Histaklut Pnimit, Part 2, Chap 2, item 10). The measure of its Ohr Hozer that ascends from the Zivug de Hakaa on that Masach reaches only up to Hochma, and does not attain Keter de Ohr Ein Sof. Instead, Keter is hidden and concealed inside Hochma.

      For that reason, Olam Atzilut is called Olam Hochma. This is the meaning of the verse, “In wisdom hast Thou made them all.” It means that everything is rooted only in Atzilut and not in AK, which is Olam Keter. It is so because Olam AK is not regarded as the Shoresh of the inferior Olamot at all, and its appearance in the Olamot will only be after Gmar Tikkun, as it says, “And His feet shall stand upon the mount of Olives.”

      We must know that the entire Eser Sefirot are named after the highest Sefira: if it is Keter, all the Sefirot are regarded as Keter; if it is Hochma, they are all Hochma etc. By the same manner, every Olam is named after its first Partzuf.

      Olam Beria shines by clothing the level of Bina and Hochma is hidden there.

      1. But in order to shine in Beria, Hochma must be clothed in Bina. By clothing these two, Ohr Ein Sof shines in Beria. This is the meaning of the Masach between Atzilut and Beria, for this Masach extends from Bina, where Hochma is clothed so as to shine in Beria.

      Olam Yetzira shines by its Hitlabshut in the level of Tifferet and Bina is also hidden there. In Olam Assiya it shines by Hitlabshut in the level of Malchut and Tifferet becomes hidden there too.

      1. In order to shine in Yetzira, it adds one more Masach and clothing, by Bina also clothing in Tifferet. After that Ein Sof shines in Yetzira through Tifferet.

      In order to shine in Assiya, it adds another Masach and Levush. It means that Tifferet too is clothed in Malchut and Ein Sof shines to the entire Assiya through Malchut.

      This is the meaning of “Upper Ima is nesting in Kursaya, and the middle pillar is nesting in Yetzira and Malchut nests in Assiya.”

      The Zivug de Hakaa to generate Eser Sefirot de Atzilut was made in Olam AK above Atzilut, in Masach de Behina Gimel, which is the level of Hochma.

      1. Indeed, to improve your understanding, know that the verse says, “In wisdom hast Thou made them all.” It means that Ohr Ein Sof is clothed in Hochma in Atzilut (3) and shines through the entire Atzilut through it. This wisdom shall be clarified to you from what I had let you know, that “for one higher than the high watcheth,” etc. and how many Olamot there are above Atzilut (4) and in that Hochma above Atzilut (5) where Ein Sof clothes and shines inside Atzilut.

      Ohr Pnimi

      1. This has already been explained. However, that does not mean that when Olam Atzilut was emanated, it received the level of Hochma immediately. That is because the smaller levels were emanated there first, called Ibur and Yenika. Rather, it refers to the highest level that finally emerged there in AA, which is in fact the level of Hochma, lacking the Keter.

      2. It’s been explained above that all the innumerous Olamot that exist in Atzilut first, are all contained in the name Adam Kadmon, or Olam Keter, for the above reason.

      3. You already know about the diminution of the Ohr Hozer that comes because of the Hizdakchut of the level of the Aviut in the Masach (see Histaklut Pnimit, Part 2, Chap 7, item 72). You can therefore see that after Olam AK has been completed over Hitlabshut in Ohr Hozer of its Masach of Behina Dalet, that Masach was purified to Behina Gimel for the above reason in Histaklut Pnimit.

      This does not mean that there was a change in Masach de Behina Dalet in Olam AK itself, because there is no absence in spirituality. Instead, any change denotes addition, for by the Hizdakchut to Behina Gimel, a new Masach de Behina Gimel was added and born, in which the Ohr Elyon spreads instantly to Zivug de Hakaa and raises Ohr Hozer from the Masach upward to the level of Hochma (see Chap 3, item 1).

      This is called “new Hitlabshut in Olam AK”, meaning Hitlabshut Ohr Ein Sof in Hochma. However, this new Hitlabshut is not needed for self, but only for Olam Atzilut.

      The above Masach de Behina Gimel, whose Ohr Hozer rose from the place of the Masach upward, clothed Ohr Ein Sof up to the level of Hochma. Consequently, all Eser Sefirot above the Masach come back down from the place of the Masach downward (see Chap 3). This is regarded as the Masach and Malchut expanding from her downward, to Eser Sefirot by reason of the Ohr Hozer that is drawn from above.

      Thus, Malchut expands to Eser Sefirot of Ohr Hozer that rose from the Masach de Behina Gimel from above, meaning in the level of Hochma, which are called Eser Sefirot de Atzilut.

      The Rav writes “and in that Hochma above Atzilut where Ein Sof clothes and shines inside Atzilut.” He wishes to say that that Zivug de Hakaa on the Masach de Behina Gimel had to be in Olam AK above Atzilut, because Masach de Behina Gimel is but a Hizdakchut from Behina Dalet and Behina Dalet is in Olam AK.

      Thus, the Hizdakchut and the Zivug de Hakaa are obligatory in Olam AK above Atzilut. After the Ein Sof clothed there, in the Ohr Hozer that rose up from the Masach, the Eser Sefirot de Atzilut came down and extended from the place of the Masach downward.

      The Zivug de Hakaa to generate Eser Sefirot de Beria was made in Olam Atzilut in Masach de Behina Bet, which is the level of Bina. The Zivug de Hakaa to produce the Eser Sefirot de Yetzira was made in Olam Beria in the Masach de Behina Aleph, which is the level of Tifferet. Also, the Zivug de Hakaa to generate the Eser Sefirot de Assiya was made in Yetzira in the Masach de Shoresh, which is the level of Malchut. The Zivug de Hakaa was made above Atzilut in Masach de Behina Gimel, which is the level of Hochma, for the Eser Sefirot de Atzilut.

      1. Thus, when he wanted to shine in Beria (6), he also clothed Bina in Atzilut above Beria, and by that Bina shines in Beria (7). Also, in order to shine in Yetzira (8), it clothed the Tifferet of Beria.

      From Yetzira to Assiya it also clothes in Malchut de Yetzira, and so it is in Atzilut. That is because in order to shine in Atzilut, it clothed Hochma above Atzilut and shone through it in Atzilut. Thus, you should not think that it is the Hochma de Atzilut herself.

      Ohr Pnimi

      1. Here too, as in Atzilut, it does not mean that right at the beginning of its emergence, the degree of Bina appeared in Olam Beria. Instead, he wishes to say that the highest level that finally came out there is not more than Bina, and the Zivug de Hakaa was above in Behina Bet de Atzilut.

      It also means that for the above reason, the Hizdakchut of the Masach from Behina Gimel to Behina Bet, called Bina, had to have been in Olam Atzilut, the place of Masach de Behina Gimel, called Hochma. In the four Partzufim AB SAG MA BON de AK, the Zivug of every Partzuf occurred in the Peh de Rosh of its upper Partzuf. Zivug de AB, which is Behina Gimel, was made in Peh de Rosh de Partzuf Galgalta. Zivug de SAG was made in Peh de Rosh de AB etc. (observe Histaklut Pnimit, Chap 9).

      It is the same in Olamot ABYA, where the Zivug for every Olam is performed in its Upper Olam. After Masach de Behina Gimel is purified there to Behina Bet it is considered that a new Masach de Behina Bet was born and added there. Ohr Ein Sof instantly spreads for Zivug de Hakaa, the Ohr Hozer rises and clothes the degree of Bina de Eser Sefirot de Ohr Yashar. Then Keter and Hochma de Ohr Yashar clothe Pnimiut Bina.

      When Hitlabshut Ein Sof in Bina is completed from the Masach upward, the Ohr Hozer comes back down from the place of the Masach downward. Then that Malchut expanded into Eser Sefirot from her and within her, meaning from Keter to her Malchut. It is like the Eser Sefirot from the Masach upward in Atzilut, meaning only at the level of Bina, where Keter and Hochma are concealed.

      However, these Eser Sefirot are the Eser Sefirot of Olam Beria, so the Eser Sefirot in the level of Bina that emerged above the Masach are in Olam Atzilut. The Rav says about them, “when he wanted to shine in Beria, he clothed Bina in Atzilut,” and the second Eser Sefirot that extended downward from the Masach are called Eser Sefirot in Olam Beria.

      1. It means that every thing that exists in Eser Sefirot de Olam Beria extends in the Eser Sefirot of the level of Bina above Beria, for the reason explained above (see also Chap 2, item 3).

      2. Meaning for the reason explained above in Atzilut and Beria, namely that Olam Yetzira extends from Masach de Behina Aleph and Hizdakchut from Behina Bet to Behina Aleph must be in Olam Beria. It is so because that is where that Masach is, and after the Hizdakchut is performed there, emerge the Eser Sefirot from the Masach upward in the level of ZA, called Tifferet.

      The first three Sefirot Keter, Hochma, Bina de Ohr Yashar are concealed and clothed in Pnimiut Tifferet. After this Hitlabshut is completed, second Eser Sefirot come back down from the place of the Masach downward in the place of ZA, called Eser Sefirot of Olam Yetzira.

        Explains the following questions: If Hitlabshut Ohr Elyon is Ohr Hozer at the level of Hochma, will all Eser Sefirot be at the level of Hochma? If it is in the level of Bina, will all Eser Sefirot be in Ohr of Bina? If it is in the level of ZA, will all Eser Sefirot be in Ohr ZA? If it is in Malchut, will all Eser Sefirot be in Ohr Malchut? Contains four issues:

        1. When Ein Sof shines in Bina de Atzilut, it does not shine through Hitlabshut in Ohr Hozer de Masach de Bina, but the Ohr of the degree of Hochma shines in Bina too. Consequently, even ZA that receives from Bina has Ohr Hochma as well. 2. But in order to shine in Olam Beria, it clothes in Ohr Hozer de Masach de Bina. Hence, all Eser Sefirot are Ohr de Bina, even the Keter and Hochma there. 3. In Olam Yetzira it clothes the Ohr Hozer de Masach de ZA, and all Eser Sefirot are from Ohr ZA. It is the same in Olam Assiya: it clothes in a Masach at the level of Malchut, and all Eser Sefirot are in Ohr Malchut, even KHB ZA there. 4. The four Otiot Yod, Hey, Vav, Hey, imply the four Olamot ABYA.

        When AK clothed to shine in Atzilut, it only clothed the Ohr Hozer at the level of Hochma, not the Ohr Hozer de Behina Bet, being the level of Bina. Thus, only the level of Keter de Keter disappeared from that level and clothed inside Hochma.

        1. You should indeed know, that when the Maatzil wanted to shine in Atzilut, he had clothed in Hochma above Atzilut, and is inside her through the clothing of Hochma. Then He had entered and illuminated in Keter and Hochma de Atzilut and did not have to clothe in Bina above Atzilut as well (1). He therefore clothed only Hochma above Atzilut and illuminated in Keter and Hochma de Atzilut through her (2).

        Ohr Pnimi

        1. Here the Rav laboured to explain the difference between the four Behinot de Ohr Yashar, called Hochma, Bina, ZA and Malchut, and the four Behinot de Ohr Hozer, called by the same names Hochma, Bina, ZA and Malchut. The Rav has already explained (Chap 1, item 3 and in Ohr Pnimi, item 70) that the Kelim de Atzilut are made by the Ohr Hozer that ascends to its place, where Atzmut Ohr Ein Sof is clothed, which are the four Behinot de Ohr Yashar. You can see how the four Behinot HB ZA and Malchut de Ohr Yashar clothe the Ohr Hozer that ascends by Zivug de Hakaa in the Masach in Malchut de Ohr Yashar.

        You can therefore see that where it specifies the word Hitlabshut, it means that Ohr Yashar clothes Ohr Hozer. When he says that Ein Sof clothed Hochma it means that the four Behinot HB TM de Ohr Yashar that expand from Ein Sof, clothed the Hochma of Ohr Hozer.

        It means that to the extent of Ohr Hozer that has the level of Hochma de Ohr Yashar, the Ohr Hozer of that level of Hochma clothes all four Behinot de Ohr Yashar, Hochma, Bina, ZA and Malchut, except Keter de Ohr Yashar, which is concealed in Hochma de Ohr Yashar.

        It is certain that the four Behinot de Ohr Yashar that expand from Ein Sof also come gradually by way of cause and consequence. That is because they stem from one another, Hochma extends from Keter, Bina extends from Hochma, ZA extends from Bina and Malchut extends from ZA (see Ohr Pnimi, Part 1, Chap 1, item 50).

        However, this is still not considered as Hitlabshut. That is because the four Behinot de Ohr Yashar do not clothe one another, as it says, that Ohr Elyon is clothed in Bina in order to shine for ZA. That is because clothing refers to the clothing of Ohr Hozer that ascends by the Zivug de Hakaa from the Masach that is erected in Behina Dalet, which is Malchut (see Chap 1, item 3 and Ohr Pnimi, there, item 100).

        Here in Bina, there was no Tzimtzum and of course there is no Masach there that is ready for the Hakaa of Ohr Elyon into Ohr Hozer so that you say that the Ohr clothed in Bina de Ohr Yashar to shine in ZA de Ohr Yashar. This is called “In Passing”. It means that Ohr Ein Sof that belongs to ZA de Ohr Yashar necessarily passes through the Sefirot of Bina de Ohr Yashar, since it is the reason for ZA de Ohr Yashar. That ZA de Ohr Yashar cannot acquire any Ohr if not through its cause, namely Bina.

        However, this is not regarded as Hitlabshut in Masach Bina, since there is no Masach there, as it says that there is only a Masach in Behina Dalet, meaning in Malchut.

        Remember that difference between the four Behinot de Ohr Yashar and the four Behinot de Ohr Hozer well, so that you will not be confused by the similarity in their names. When we say Hochma de Ohr Yashar, we mean the second Sefira after Keter de Ohr Yashar, called Hochma. But when we say Hochma de Ohr Hozer, it means that there is a Zivug de Hakaa involved, and Eser Sefirot de Ohr Hozer that clothe the Eser Sefirot de Ohr Yashar, meaning twenty complete Sefirot.

        When they are all incorporated and mingled, they contain one hundred Sefirot. We call all of them by the name Hochma de Ohr Hozer, because it designates the level of the Ohr Hozer, and because it rises and clothes up to Hochma. That is why we call all one hundred Sefirot by the name Hochma. Remember that for it is the most important key in this wisdom.

        Much the same applies to Bina de Ohr Hozer, which is also twenty Sefirot except Keter and Hochma are concealed inside Bina. ZA de Ohr Hozer also has twenty Sefirot, but Keter, Hochma and Bina are concealed inside ZA (see Chap 3, item 1).

        The Rav wrote, “and did not have to clothe in Bina above Atzilut as well. He therefore clothed only Hochma above Atzilut.” He wishes to say that for the purpose of the Eser Sefirot de Atzilut, He clothed the Hochma above Atzilut, meaning Hochma de Ohr Hozer (Ohr Pnimi, Chap 3, item 10), but a Zivug de Hakaa in the Masach de Behina Gimel in Malchut.

        However, it did not have to clothe Bina de Ohr Hozer, meaning by the Zivug de Hakaa in Masach de Behina Bet in Kli Malchut. That is because the level of Bina de Ohr Hozer belongs to Eser Sefirot de Beria and not to Eser Sefirot de Olam Atzilut, where it clothes the level of Hochma de Ohr Hozer (see Ohr Pnimi, Chap 3, item 1).

        1. It means that it illuminates in Eser Sefirot de Atzilut in the level of Hochma. Since Keter is concealed here in Hochma, Keter and Hochma are included in this level as one.

        Bina passes the Ohr at the level of Hochma through a Halon to ZA and Malchut, without a second Hitlabshut in Ohr Hozer de Masach de Behina Bet.

        1. Indeed, when He wanted to shine from Bina de Atzilut down through the end of Atzilut (3), He certainly had to clothe Bina de Atzilut as well (4). That is because ZA and Nukva receive Ohr only through Bina (5).

        However, the thing is that Bina was only useful in transferring Ohr Ein Sof that is clothed in Upper Hochma and passed to Atzilut through Bina (6). Bina did not become a second Masach and Levush to shine for ZA (7), but the Ohr itself comes through a Halon, without any Masach (8).

        Thus, even though it extends through Bina, it is not called Hitlabshut, because there is no Masach there whatsoever. For that reason, what ZON de Atzilut receive is the Ohr Ein Sof itself that is clothed only in Hochma.

        Ohr Pnimi

        1. Meaning from the Sefira of Bina de Ohr Yashar to Malchut de Ohr Yashar.

        2. He did not use the term Hitlabshut here, as he did immediately after when he said, “even though it is extended through Bina, it is not called Hitlabshut, because there is no Masach there.” It has already been explained elaborately above, that the word Hitlabshut means that Eser Sefirot de Ohr Yashar clothe the Ohr Hozer that ascends by the Zivug de Hakaa in the Masach. This is what the Rav meant when he said that because there is no Masach in Bina, it is not called Hitlabshut.

        3. Bina is the reason and the cause of ZON, even in the four Behinot de Ohr Yashar. Consequently, every consequence must receive everything it has from its cause, as explained above.

        4. This has been thoroughly explained above.

        5. It means that there is no Masach there for Ohr Ein Sof to expand for Zivug de Hakaa and raise Ohr Hozer in the level of Bina. This Ohr Hozer in the level of Bina becomes a second Levush on Ohr Ein Sof, in addition to the first Levush from Ohr Hozer in the level of Hochma.

        6. Look up the word Halon in the Table of Questions, item 30. In any place where the Masach acts to raise Ohr Hozer from below upward, the Aviut is called Halon (see also Part 2, Ohr Pnimi, Chap 2, item 70). Here too the Aviut operates from below upward, as the Rav says above (Part 3, Chap 1, item 3).

        For that reason the Rav calls the Aviut of the Behinot ZA and Malchut by the names Halon, and narrow Nekev (Chap 1, item 4). That is because the Masachim below the level of Hochma operate only from below upward.

        We should not compare this with what is brought in a different place, that there are five Partzufim in the Eser Sefirot de Atzilut as well. Indeed, there is a great difference between them, as all these five Partzufim of Atzilut are five parts of Eser Sefirot at the level of Hochma. This will be explained in its place and there is nothing more to add here.

        In order to shine in Olam Beria, the Ohr Elyon clothes the level of Behina Bet, which is Bina. Thus, Hochma too disappears and Keter and Hochma become incorporated inside Bina.

        1. However, in Beria the Ein Sof puts on a different Levush than in Bina de Atzilut (9). This Bina becomes a “Blocked Masach” and “Complete Levush”, by which all Eser Sefirot de Beria receive, even Keter and Hochma de Beria (10).

        Ohr Pnimi

        1. It means that the Masach and Malchut purify to Behina Bet, called Bina, and Ohr Ein Sof expands to Zivug de Hakaa on that Masach and raises Ohr Hozer in the level of Bina (see Ohr Pnimi, Chap 3, item 6). That Ohr Hozer is a new and different clothing over that Ohr Ein Sof, which greatly differs from the Levush de Ohr Hozer of Atzilut itself.

        It is so because Levush de Atzilut comes from the Hakaa in Masach de Behina Gimel that extends Ohr Hochma in the entire Eser Sefirot. That new Levush is from the Hakaa in the Masach de Behina Bet, which does not come to clothe the Hochma de Ohr Yashar, but only Bina de Ohr Yashar. For that reason it has nothing of Ohr Hochma.

        This Zivug is necessarily done in Atzilut (see Ohr Pnimi, chap3, item 6), but the entire Eser Sefirot that clothe the Levush at the level of Bina extend from the Masach downward and come to Olam Beria.

        1. The Ohr Hozer first ascends from the Masach in Bina upwards, meaning in Olam Atzilut, and Sefirot de Atzilut necessarily clothe this Levush at the level of Bina. However, the Aviut and the blocking of this Masach do not count there, not even a bit.

        It is so because the Aviut and the blemish cannot affect their superiors in any way. Such a reception is called Halon and Nekev (see Ohr Pnimi, Part 2, Chap 2, item 70), meaning without any Aviut.

        However, in the descending Ohr Hozer below the Masach between Atzilut and Beria, meaning in the Eser Sefirot in Olam Beria, the force and the Aviut of the Masach is the entire Shoresh Hitpashtut Ohr Ein Sof in them. Hence, the Masach becomes a block and complete clothing that limits Ohr Ein Sof from shining anything of the Ohr Hochma, for it is Masach de Behina Bet where Ohr Hozer does not reach Hochma, but only Bina de Ohr Yashar.

        That is why the Rav writes that it became a “Blocked Masach,” meaning it blocks the Ohr of Atzilut, meaning Ohr Hochma from appearing in Olam Beria, even a bit. It is so because this Masach affects Beria from above downward, as we’ve said above.

        The top Sefira in any level of Eser Sefirot shine in any Eser Sefirot of that level, in such a way that all Eser Sefirot of Olam Atzilut receive Ohr Hochma, and all Eser Sefirot of Olam Beria receive Ohr Bina.

        1. It turns out that Atzilut receives the Ohr of the Upper Hochma because Ein Sof is clothed within her, and is therefore not regarded as receiving from Hochma alone (20).

        Beria receives the Ohr of Bina because Ein Sof and Hochma are clothed within her (30). For that reason, Beria does receive but only from Bina. This is the meaning of “Upper Ima nests in Kursaya(40), because Kursaya receives Ohr from the above Bina de Atzilut, as it became a separating Masach between Ein Sof, Hochma, and Beria.

        Ohr Pnimi

        1. Meaning only from the level of Hochma. However, Atzilut cannot receive from Keter because the Masach de Behina Gimel operates there from above downward, as it clothed Behina Gimel above Atzilut. Hence it became a blocked Masach on Ohr Keter and is considered to be receiving only from Hochma.

        1. It means that Keter and Hochma are concealed in the level of Bina since that Ohr Hozer does not reach them, but only the level of Bina. Hence Beria receives only from Bina and cannot receive from Keter and Hochma, because the Masach blocks them as it is above Beria.

        This is the meaning of the words of the Rav, that a separating Masach was erected between Keter and Hochma and Beria. You should remember that Keter is called Ein Sof.

        1. An intermittent He’arah is called “nesting”. It is like a bird that does not always sit over its chicks, but only sometimes. Because the above Zivug de Behina Bet is not a perpetual He’arah in Olam Beria, he calls it “nesting”. He says, “Upper Ima nests in Kursaya.” Read my book Panim Meirot u Masbirot” p. 61 for the reason why Bina is called Upper Ima.

        Bina de Atzilut passes Ohr Hochma to ZON, and Bina de Beria passes Ohr Bina to ZON.

        1. If you say: It turns out that ZA and Nukva de Atzilut and Beria are equal because they all receive from Bina de Atzilut, then we should also say that we have already explained that Zeir and Nukva receive the Ohr Hochma itself, for “In wisdom hast Thou made them all,” and Bina is used only as a passage.

        After Atzilut, Bina becomes a Masach and complete clothing from the Hitzoniut de Kli de Bina de Atzilut, and through that Masach, all Eser Sefirot de Beria receive the Ohr Ein Sof.

        ZA de Beria passes Ohr Bina to Malchut.

        1. Know that Beria too, although the Ohr returned to clothe ZA of Beria, still Malchut of Beria receives the Ohr of Bina de Atzilut herself. ZA permits her only an isolated passage (50), such as in Atzilut, as it is also in the inner Yetzira from her and within her (60), and also in the inner Assiya from her and within her.

        Ohr Pnimi

        1. As was explained above regarding Bina de Atzilut, the Zivug was made in Masach de Behina Bet for Beria’s needs and Ohr Hozer rose and clothed Bina. However, it did not stop the Ohr Hochma toward ZA de Atzilut, which stands passed that Bina. It is so because the Masach that operates from below upward does not carry with the Ohr Hozer that ascends by it any new Gevul and Aviut to those who receive from it.

        ZA de Atzilut too receives from this Ohr Hozer, but it does not diminish because of it, so as to become unable to extend Ohr Hochma. That is because reception by the power of a Masach from below the degree is called a Halon and Nekev, but it does not block or limit anything.

        It is so also in any Masach in any place, for the borders are always created by the Masachim. However, these borders are never apparent except to the receivers below the Masach, but not at all to the receivers above the Masach.

        This is the meaning of the Rav’s words, that “although the Ohr returned to clothe ZA of Beria” and made a Zivug de Hakaa in Masach de Behina Aleph, this Ohr Hozer has the degree of ZA. Although Malchut de Beria receives from this Ohr Hozer, still, because this Masach operates from below upward, it does not limit Malchut de Beria so as not to draw the Ohr de Bina for herself.

        It is so because “ZA permits her” - Malchut de Beria, through his Masach from below upward, for he is “only an isolated passage,” meaning a Halon and not a Masach (see Part 3, item 4 in Ohr Pnimi item 6). So it is in all other places too.

        1. Regarding the Ohr Hozer that descends from above downward, whose conduct is to widen the Masach and the Kli de Malchut until they expand to Eser Sefirot from above downward on their own, from Keter to Malchut (see Chap 3, item 5). This Hitpashtut of Malchut is always referred to as Hitpashtut “from her and within her”.

        It means that the Kli called Malchut expands to Eser Sefirot from her and within her, and you already know that the limited Eser Sefirot in all the Olamot are made solely by the Ohr Hozer that expands to them from above downward. Thus, these Eser Sefirot are called “the inner Eser Sefirot from her and within her”, in Atzilut, in Yetzira and in Assiya.

        In Olam Yetzira, Ohr Elyon clothes Ohr Hozer de Behina Aleph, which is the level of Zeir Anpin, and in Olam Assiya, the Ohr Elyon clothes the Ohr Hozer at the Shoresh level of the Aviut, which is the level of Nukva de ZA.

        1. In order to shine in Yetzira, the Ein Sof becomes clothed in a complete Levush in ZA de Beria as well (70), and becomes a Masach and clothing to Yetzira, by which the entire Yetzira receives. In order to shine in Assiya, the Ein Sof becomes clothed with a complete Levush and Masach in Nukva de Zeir Anpin de Yetzira as well, and Assiya receives through him. This is the meaning of “six Sefirot nest in Yetzira (80), and Lower Ima nests in the wheel (90).”

        Ohr Pnimi

        1. The Ohr Hozer that expands from the Masach downward is called “complete Levush” since it limits the Orot from clothing by means of its special Aviut, so that they cannot descend past its Gevul. However, Ohr Hozer that ascends from below upward, even though it is a Levush over the Eser Sefirot de Ohr Yashar as well, that Levush does not limit the Ohr it clothes in any way.

        Hence it is regarded as incomplete Levush, and only as a Shoresh for Levush. The issue of the Hitpashtut of Eser Sefirot de Yetzira and Assiya has already been explained above thoroughly.

        1. ZA is called “six Sefirot” because of the absence of GAR KHB, and the absence of Malchut. It only has the Sefirot HGT NHY, and the word “nesting” has already been explained above.

        1. Malchut de Atzilut is sometimes called “Lower Ima” because Malchut de Atzilut is the primary Shoresh for all those who are in BYA. The Rav names Malchut de Yetzira the “Lower Ima” after Malchut de Atzilut, since they are one Shoresh.

        ABYA are the four Otiot Yod, Hey, Vav, Hey. Yod is Atzilut, namely Hochma; Hey is Beria, namely Bina; Vav is Yetzira, namely ZA; the last Hey is Assiya, which is Malchut.

        1. Now you can understand why the four Olamot Atzilut, Beria, Yetzira, Assiya are implied in the four Otiot HaVaYaH (100). Yod is Atzilut, Hey is Beria, Vav is Yetzira and Hey is Assiya.

        The Ohr of Atzilut is by the Upper Hochma and is therefore called Yod (200). Beria is by Bina de Atzilut, hence the name Hey. Also, Vav in Yetzira and lower Hey in Assiya.

        Ohr Pnimi

        1. As he explains in the following, the name HaVaYaH consists of Eser Sefirot. The four Olamot ABYA are Eser Sefirot that contain the entire reality. However, even though each and every Olam in and of itself contains particular ABYA and ABYA inside the particular, we must still know that they are all arranged in Eser Sefirot, implied by the four Otiot HaVaYaH.

        This is very important information that should always be kept before the eyes of the reader, since we must always deduce from the particular Eser Sefirot to the general Eser Sefirot. They always have parallel properties and one is deduced from the other.

        1. Although Atzilut has only Eser Sefirot, implied in the four Otiot HaVaYaH, because the level of these Eser Sefirot is up to Hochma, it is regarded as Ohr Hochma entirely. The Yod of the name HaVaYaH insinuates her, for the Orot that are smaller than Hochma do not bear their own name with respect to the important Ohr Hochma, which greatly surpasses them. For that reason Beria is only called Ohr Bina, and so do all of them, meaning after the names of the most important Orot in them.

        Consequential rule: The main difference between each two Olamot in ABYA is the Masachim in the four Behinot of the Aviut, HB TM.

        1. We find that there is a consequential rule: Atzilut receives Ohr only from Hochma. That is because Hochma became a blocked Masach between Ein Sof and Atzilut.

        Beria receives from Bina de Atzilut after Ohr Ein Sof and Upper Hochma clothed inside her. It is called Ohr Bina because she becomes a Masach that completely separates.

        Yetzira receives from ZA de Beria herself, and Assiya from Nukva de ZA de Yetzira herself. Had it not been for these Masachim and Levushim (pl. for Levush), they would not have been able to receive Ohr Elyon, though each Olam is at a lower degree than the other, as explained above (300).

        Ohr Pnimi

        1. It means that each Olam does not receive any Ohr, except what the Masach above it gives it, as explained above.

          Explains how every Ne’etzal and creature consists of the four Behinot Aviut called HB TM, where the Ohr Elyon expands to Zivug de Hakaa on the Masach in Malchut. Their Shoresh is the Maatzil called Keter. Because every Behina is different than the other, there must be a median Behina between them, consisting of both Behinot. Contains seven issues:

          1. Every creature contains four elements ERMA (Esh, Ruach, Mayim, Affar Fire, Wind, Water, Dust respectively, pronounced Arma). They represent the four Otiot HaVaYaH, which are HB TM, namely TNTOTaamim, Nekudot, Tagin, Otiot (pronounced Tanta) and ABYA. 2. These are the four Behinot in the Adam Tachton: a) the spirituality (Ruach) in it; b) the Guf; c) the Malbushim (clothes); d) the Bait (house) one dwells in. Each of them consists of four. In the spirituality in it there is a Nefesh, Ruach, Neshama, Haya. The Guf has Atzamot, Gidin, Bassar, Or. The Malbushim have Ktonet, Michnasayim, Mitznefet, Avnet (shirt, trousers, miter, and belt respectively). The Bait contains Bait, Hatzer, Sadeh, Midbar (house, yard, field, desert respectively). 3. Among the four Behinot of Adam, there is one that contains all of them. Also there is an intermediate Behina between each and every Behina that contains both. 4. The Behina that contains all of them is called Ohr Yechida, containing two Behinot: a) Nitzotz of the Creator; b) Nitzotz of the creature. 5. The median Behina between the spiritual Behinot in a person, which are NRNHY, and the Behina of the Guf, is called Revi’it Dam, which clothes Nefesh de Nefesh. It contains both spirituality and the Guf. 6. The median Behina between the Guf and the Malbushim is the Se’arot and the Tzipornaim (hair and nails respectively) of a human. 7. The median between the Malbushim and the Bait is Ohalim (tents), which are made of wool and flax.

          There is a Maatzil and a Ne’etzal. Each Ne’etzal is divided by the four Behinot of Hitabut by which the Ohr expands from the Maatzil to become the Kelim of the Ne’etzal. Those are HB TM and are ERMA; they are the four Otiot HaVaYaH, and TNTO, and they are the four Behinot in Adam: NRNH, Guf, Levushim, and the Bait one sits in. It is so because there is no Ne’etzal with less than four parts.

          1. There are Maatzil and Ne’etzal (1). The Ne’etzal has four elements: Esh, Ruach, Mayim, Affar (2), which are the four Otiot HaVaYaH and are Hochma, Bina, Tifferet and Malchut. They are also Taamim, Nekudot, Tagin, Otiot, and they are Atzilut, Beria, Yetzira, Assiya.

          They are also the four Behinot in Adam:

          1. The inner Adam, which is the spirituality, called Nefesh, Ruach, Neshama, Haya, Yechida.

          2. The Guf.

          3. The Malbushim over the Guf.

          4. The Bait that Adam and his Guf and Malbush sit in.

          Ohr Pnimi

          1. Any superior Partzuf is regarded as a Maatzil toward its inferior Partzuf. That is because the Partzufim emerge from one another by way of cause and effect from the beginning of the Kav to the end of Assiya; every Partzuf is Ne’etzal by its superior.

          2. These are the four aforementioned Behinot in the words of the Rav (Part 3, Chap 1, item 4) where Ein Sof first expanded to make Kelim over the four Behinot, until it encountered the Masach in Kli Malchut. There are many names to these four Behinot, because there is not a single little item in reality that is not arranged by the above four Behinot, and reality in general is also arranged by them.

          They are the four Olamot: Atzilut, Beria, Yetzira, Assiya, which contain the entire reality. You must understand that although the order of the four Behinot is imprinted in every item of reality, it does not mean that all items are the same. In fact, each item has a distinct value according to the measure of its vessel of reception.

          Each Behina of the four Behinot in Adam consists of four: Spirituality is Haya, Neshama, Ruach, Nefesh; Guf is Atzamot, Gidin, Bassar, Or; Levushim are Ktonet, Michnasayim, Mitznefet, Avnet; Bait is Bait, Hatzer, Sadeh, Midbar.

          1. All these Behinot consist of four Behinot (3), as follows:

            • Behina Aleph of spirituality is: Neshama to Neshama, Neshama, Ruach, Nefesh (4).

            • Behina Bet, which is the Guf, is the Atzamot, the Moach inside them, the Gidin, the Bassar and the Or, as it says, “Thou hast clothed me with skin and flesh, and knit me together with bones and sinews.”

            • Behina Gimel is the Levushim. It is known that these are obligatory Levushim for a Laic Cohen (Priest): Ktonet, Michnasayim, Mitznefet, and Avnet. These four of the Great Cohen are higher Levushim than these, as it is written in the Zohar, that these are the Levushim of the name ADNI, and these are the Levushim of the name HaVaYaH, but in principle they are only four Behinot.

            • Behina Dalet is the Bait. There are Bait, Hatzer, Sadeh and Midbar.

          Ohr Pnimi

          1. This Hitkalelut is because of the Hizdakchut of the Masach, which necessarily occurs in the emanation of each and every degree (see Histaklut Pnimit, Part 2, Chap 7, item 72).

          2. It is Ohr Hochma, also known as Ohr Haya. Ohr Yechida is opposite Keter, which is considered Maatzil. Also, the Moach in the Atzamot corresponds to Keter.

          Between each two Behinot there is a median Behina that contains both.

          1. Indeed, in all these four inner Behinot there is one Behina that contains them all (5). It is a median between each two Behinot and consists of both (6). For example, biologists write that between the still and the vegetative there is the coral; between the vegetative and the animate there is Adnei ha Sadeh (Ledges of the field), mentioned in Masechet Kilaim. It is like a dog that grows on the ground with its navel rooted in the soil, from which it sucks its sustenance. When you cut off its navel, it dies. Between the animate and the speaking there is the monkey.

          Ohr Pnimi

          1. It means that it contains all four Behinot, namely the second Behina of Keter (see Chap 6, item 2), being the Shoresh of the Hitpashtut of the four Behinot. Ohr Keter is called Yechida.

          2. It means that a second Behina in Keter is regarded as the middle between the Upper Degree and the lower degree, meaning between the Maatzil and the Ne’etzal. Any Superior is always regarded as the Maatzil of the inferior (see Chap 5, item 1).

          Between Creator and creature, which is the spirituality in a person, there is a middle Behina. It is said about it, “Ye are the children etc.” and ends, “ye are Gods.” The patriarchs are the chariot.

          1. In much the same way, there is a median Behina between the Creator and the creature (7), which is the collective spiritual Behina. It is said about it, “Ye are children to the Lord your God,” “I said: Ye are God,” and it is said “and God went up from Abraham,” and our sages said, “The patriarchs are indeed the chariot (8).”

          Ohr Pnimi

          1. This relates to the two Olamot - Atzilut and Beria. Atzilut is called Creator, and the four Behinot in Olam Beria are generally called creature. Also, every item in Olam Beria has the four above Behinot, and the souls of the righteous are conveyed from Atzilut to Beria.

          This is what the Rav means when he says, “there is an intermediate Behina between the Creator and the creature, which is the collective spiritual Behina.” It means that there is a median Behina between the Creator and Keter, which is the inclusive spiritual Ohr Yechida of Adam. In other words, it is the aforementioned (item 1) spirituality of Adam, called Nefesh, Ruach, Neshama, Haya. Yechida, which is their Keter, contains them all.

          1. It means that the Yechida of the patriarchs is the chariot to that middle Behina between the Creator and the Yechida in them. “Chariot” means placement, like a rider over its designated chariot, so Godliness is placed over the patriarchs.

          The middle Behina consists of two Nitzotzin: a Nitzotz of the Creator, which clothes the Nitzotz of the creature, where there are the roots of NRNH in man.

          1. It means that there is a very small Nitzotz (9), which is Godliness that extends from the last Behina in the Creator (10). That Nitzotz clothes a creature by the power of another Nitzotz, which is a very fine Neshama, called Yechida (20). That Nitzotz contains the roots of the four Behinot of spirituality (30), which are: Nefesh, Ruach, Neshama, Haya (40).

          Ohr Pnimi

          1. Know, that this does not refer to imaginary Gadlut and Katnut whatsoever, but only to the absence of attainment, for the unattainable is called very small. You should also not be mistaken in the name Nitzotz, and interpret it literally, as an imaginary spark of fire. Rather, Nitzotz means Ohr Hozer (Table of questions Part 2, item 2), as Ohr Yashar is called Orot, and Ohr Hozer is called Nitzotzin.

          2. It is Behina Dalet, namely Malchut.

          1. Meaning in Keter, which is Yechida. The Nitzotz of the Creator is called Ein Sof, and the Nitzotz of the creature is called Keter of the degree. It is also called GAR, the Rosh of the degree, containing interior four Behinot de Ohr Yashar where Ein Sof expands for Zivug de Hakaa, raising Ohr Hozer and clothing the Ohr Yashar from below upward.

          That, in turn, creates the roots of the Kelim (see Histaklut Pnimit Part 2, item 202). All this is called a Nitzotz of a creature, or Yechida. It is called Nitzotz after the Ohr Hozer that rises, where the Nitzotz of the Creator clothes this Ohr Hozer. That is why the Rav wrote: “That Nitzotz clothes by the power of another spark, a creature.

          1. Because Hitlabshut Ein Sof in Ohr Hozer that ascends from below upward does not generate complete Kelim but only roots of Kelim, hence the words of the Rav, “the roots of the four Behinot.

          1. You already know that Nefesh is clothed in Malchut, Ruach in ZA, Neshama in Bina, and Haya in Hochma. These Kelim are the four above Behinot in the words of the Rav (Part 3, Chap 1, item 4).

          Between the spirituality of man and man's Guf, there is Behinat Revi’it Dam in the Nefesh, which consists of both. The Nefesh is spiritual, and the Revi’it Dam, where the Nefesh clothes, is Guf.

          1. Between the Behina of spirituality and the Behina of the Guf there is also one Behina that consists of both. It is Behinat Revi’it Dam of the Nefesh, for it has the last Nitzotz of the Nefesh, being the Revi’it of the Nefesh, meaning Nefesh de Nefesh, and hence the name Revi’it (50).

          That Nitzotz clothes the above-mentioned Revi’it Dam and it is all one, as it says, “for the blood is the life,” said about this Revi’it Dam. This Revi’it Dam is the better part of all the aforementioned four Behinot of the Guf, where each part is divided into four.

          It is the first and the top Revi’it from the perspective of the Atzmut of the Mochin, which is the vitality inside it, being the Dam that expands in them to revive them. All the roots of the above four Behinot are in that Revi’it in the upper Dam because it is the middle between spirituality and the Guf and consists of both.

          Ohr Pnimi

          1. Nefesh too has four Behinot HB TM of its own, which expand from Malchut herself, and Nefesh in Nefesh is clothed in Malchut de Malchut.

          Between the Guf and the Levushim there are Behinot Se’arot and Tzipornaim of man, which contain both. Between the Levushim and the Behinat Bait there is a median, which is Ohalim (tents).

          1. Also, there is a median between the second Behina and the third, which are the Se’arot and the Tzipornaim of Adam, as it is known that this was the preliminary Levush of Adam. They stick to the Or of Adam and are like the Guf of Adam itself, but when they leave, these Se’arot become a Levush like the ones made from goat and sheep wool.

          Moreover, even when they are attached to the Guf of Adam, they are like a Malbush, like animals and beasts whose hair is their clothes. The example for that is Adam ha Rishon, regarding the Tzipornaim.

          We also find in Nebuchadnezzar, whose clothes were this, as it says, “till his hair was grown like eagles' feathers, and his nails like birds' claws.” Also, between the Levushim and the Bait, there are Ohalim, made of wool and flax, which are Levushim that are used in houses too. This Behina of the Ohalim requires further scrutiny if it so or there is something else there.

            Explains how the Sefira Keter contains two Behinot: 1. The last Behina of Ein Sof, for example, Malchut de Malchut de Ein Sof, called Atik; 2. The Shoresh of the Ne’etzalim, called Arich Anpin. Together they are called Keter. Containing four issues:

            1. In the Eser Sefirot, there are no more than four Behinot HB TM, and Hochma is the first. 2. Keter is sometimes counted in the Sefirot, and sometimes not, and Daat is counted instead. 3. Keter is the middle between the Maatzil and the Ne’etzal, containing two Behinot: A. The Maatzil, for example Malchut de Malchut de Ein Sof, called Tohu and Atik; B. The Ne’etzal, which is the Shoresh of the Ne’etzalim, called Bohu, or AA. 4. Similarly, Malchut de Malchut de Olam Atzilut is Atik in Olam Beria.

            There are no more than four Behinot HB TM in every Ne’etzal, and Hochma is the first Sefira in the Ne’etzal.

            1. We will now speak once more of the Upper Olamot. After we have explained the parable, we will now explain the moral. The moral is made of four rudiments only (1), being the four Otiot HaVaYaH, namely Hochma, Bina, Tifferet and Malchut, and that is why Hochma is first.

            Ohr Pnimi

            1. He wishes to say that you should not take the moral of the parable that he introduced, that there is a median Behina between each two Behinot, for that is why there are five Behinot in the Elyonim, meaning four Behinot and a median. He warns and says that the Elyonim have no more than four rudiments ERMA, which are the four Otiot HaVaYaH.

            It is so because the middle Behina is not counted among the four Behinot. And the Rav concludes, “and that is why Hochma is first.” It indicates that no Behina is counted prior to that, for the middle Behina, namely the Nitzotz of the Creator, is Ein Sof, which is not counted in the degree.

            The Nitzotz of the creature, called Yechida or Keter, has been clarified as basically only the Shoresh of the four Behinot HB TM (see Chap 5, item 20). Hence, the beginning of Yechida is Behina Aleph too, called Hochma, which is why there are only four Otiot in the name HaVaYaH, and not a specific letter for Sefirot Keter.

            Keter is sometimes counted among the Eser Sefirot and is sometimes not, and Daat is counted Instead.

            1. You should also understand what is written, that Keter is always the highest Behina (2), which is not included in that Olam. It is like the crown of a king; it is above his head and not a part of him. Hence it is not regarded as a part of the Sefira, and Daat, mentioned in Sefer Yetzira (Book of Creation), is counted instead.

            However, sometimes we do count it in the Eser Sefirot. It will be explained by our earlier words that there is a median Behina between each and every two Behinot. It is similar to what nature scientists have written and the Ramban wrote in the beginning of the verse, “Now the earth was Tohu (unformed) and Bohu (void).”

            He also wrote in Sefer HaBahir (Book of the Bright), that before He created the four rudiments, He created one substance, called Hiuli (primeval, formless). This is something that is prepared for acquiring the Tzura of the four rudiments later on, but it does not take any form whatsoever. Because it precedes the Tohu, it is called “Zero”, and “they are accounted by Him as things of nought, and vanity.”

            Ohr Pnimi

            1. It refers to the Nitzotz of the Creator that is clothed in Keter, being Ein Sof, which is not at all the Partzuf itself.

            Ein Sof is called zero, Keter is called Tohu, and after that Bohu, consisting of five rudiments.

            1. The thing is that Ein Sof is called “Zero” because there is no perception in it. It has no substance (3) and no form (4). After that comes Tohu, which is the Keter (5), and after that Bohu, containing four rudiments HB TM.

            Ohr Pnimi

            1. (See Table of Questions, Part 2, item 26). The will to receive in the Ne’etzal is Ohr that became Av and it is the entire substance of the Ne’etzal, from which his vessels of reception were formed. It is certain that this will to receive is nonexistent whatsoever in Ein Sof (see Ohr Pnimi, Part 1, Chap 1, item 50).

            The Rav wrote, “Ein Sof is called “Zero” because there is no perception in it. It has no substance,” meaning from the perspective of the will to receive, and it is known that there is no attainment in the Ohr without a Kli.

            1. The four Behinot HB TM are called “Four Forms” because they come from levels of degrees that stand one below the other, appearing in the substance of the Ne’etzal (see Ohr Pnimi, Part 1, Chap 1, item 50), but all this is not in Ein Sof.

            2. Meaning in the median between the Maatzil and the Ne’etzal because it contains the roots of the four forms of the Ne’etzal in potential, but not in actual fact.

            Tohu contains the four rudiments of the Ne’etzal, potentially, not actually.

            1. Explanation: It is necessary to have an intermediate degree between the Maatzil and the Ne’etzal, for the distance between them is as between heaven and earth. How can one shine in the other and create one another, when they are two ends, if there is nothing close to the Maatzil and close to the Ne’etzal that is in between them and connects them?

            This Behina is Keter, called Tohu (6), for it contains no rudiment and is therefore not implied in the name HaVaYaH at all, only in the tip of the Yod, though as a median. It is so because Keter is like the substance of the seal, called Hiuli, potentially containing the Shoresh of all four rudiments, but not in actual fact.

            It is called Tohu because it perplexes humans’ thoughts, and they say: “We see that it is shapeless, yet we see that it is a Ne’etzal (7) and has all four forms (8).”

            Ohr Pnimi

            1. It means that the four Behinot HB TM are also called “Four Rudiments”, for there is no Behina of them in Tohu.

            2. It means that it has already left the Maatzil, which is Ein Sof, called “zero”.

            3. Meaning the four Behinot HB TM, also called “Four Forms”. However, they are there only in potential, but not in actual fact. Bohu is the Nitzotz of the creature, containing the roots of the actual Behinot, which is the Hitpashtut of Ein Sof to make Kelim by Hakaa on the Masach (see Part 3, chap1, item 1).

            The four Behinot de Ohr Yashar that expanded from Ein Sof are clothed with Ohr Hozer that ascends from below upward, and Atzmut Ein Sof is clothed in this Ohr Hozer as Rosh of a degree. However, these Kelim are called “Roots of Kelim” that are not completed but only after their Hitpashtut below the Masach.

            Keter might be described as a Ne’etzal, relating to Ein Sof, and as the Maatzil relating to the Ne’etzalim.

            1. It turns out that we can call it Ein Sof and Maatzil, as is the opinion of some Kabbalists, that Ein Sof is Keter, but we can also call it Ne’etzal, because Ein Sof is certainly greater than it. For that reason the sages warned in that regard, “Do not ask about that which is beyond you.”

            However, it is all we can speak of, for the Keter is the median between the Maatzil and the Ne’etzal. The reason for it is that it is the last Behina in Ein Sof. It emanated one Behina (9) that contains the Shoresh of the entire Eser Sefirot in hiding and great subtlety. In fact, the Ne’etzal cannot be subtler than that, for Tohu, which is above it, is not more but the absolute zero (10).

            Ohr Pnimi

            1. Called Bohu, for it is already called the Rosh of the degree.

            2. Relates to the beginning of matters, meaning that the very last Behina in Ein Sof is called Tohu.

            Keter contains two Behinot: the last Behina of Ein Sof, which emanated a second Behina, which is the Shoresh of the Ne’etzalim.

            1. Thus, this Behina has two degrees: The first is the lowest of low among all the Behinot of Ein Sof. For example, it is as though we said that it is Malchut in Malchut, even though it is not so. That is because there is no image or a Sefira there whatsoever; we only say so for purpose of clarity. That lowest degree in Ein Sof contains everything above, and receives from everyone, as it is known that Malchut receives from everyone.

            This low degree emanated the second Behina, which is the highest degree in the Ne’etzalim. It contains the Shoresh of all the Ne’etzalim and bestows upon all of them. Thus, the smaller than all the emanators emanated the best of all the Ne’etzalim, and there is no other degree between them because after that Maatzil, there is no closer and more similar Ne’etzal to Him than Him.

            The Behina of the Maatzil in Keter is called Atik and Behinat Shoresh of the Ne’etzalim in Keter is called Arich Anpin.

            1. These two Behinot are actually one Behina called Keter. Kabbalists referred to it as Ein Sof with respect to one Behina in her, and some Kabbalists called it Keter with respect to a second Behina in her, counted as one of the Eser Sefirot.

            However, we think like neither, but that it is a median Behina between Ein Sof and the Ne’etzalim and has a Behina of Ein Sof and a Behina of the Ne’etzalim. These two Behinot are called Atik and Arich Anpin, and they are both called Keter.

            The last Behina of Atzilut, being Malchut de Malchut de Atzilut, became Atik in Olam Beria and clothed AA in Beria.

            1. It is written elsewhere that Malchut in Malchut in Olam Atzilut clothes Rosh de Beria, which is Keter, called Arich Anpin. It is Atik of Olam Beria.

              Explains how Malchut de Atzilut came down and became the Keter of Olam Beria. Containing ten issues:

              1. In Olam Beria, Rosh AA has only HGT, and KHB is missing. 2. The Rosh of every Partzuf does not clothe the Tachton. 3. Two Behinot come down from the Masach in the Upper Olam to the lower Olam: A - Eser Sefirot de Ohr Yashar and Ohr Hozer that extend from the Masach by a Zivug de Hakaa; B – Ohr Malchut de Malchut in the Upper Olam breaches the Masach and comes down to become Keter in the lower Olam. 4. In the beginning, Malchut was as big as ZA, but she complained, for she wanted to rule alone. She was told to go and diminish herself, descend to Olam Beria and rule there. In other words, the point of Malchut became the Keter of Olam Beria. 5. During the diminution, the lower nine Sefirot left Malchut and ascended to their Shoresh in ZA. 6. If the nine Sefirot de Malchut leave due to the blemish in the Tachtonim, they do not rise to ZA, but fall to the Klipot. 7. Just like the point of Malchut de Atzilut came down and became the Keter to Beria, so it is in every single Olam. 8. Because Malchut de Elyon becomes Keter de Tachton, the Olamot connect with one another. Hence GAR de Beria can ascend to Olam Atzilut on Shabbat. 9. When counting the actual Ne’etzalim, they are only four, meaning HB TM; and when you count the Shoresh with them, they are five, namely KHB TM. 10. Similarly, in every single Partzuf and in every single Sefira, the superior is called Maatzil and the inferior Ne’etzal. There is a median Behina between them, called Keter. It is all as it is written in the Olamot, as it says, “I am the first, and I am the last.” Keter is the last in the Upper and the first in the lower.

              Two Behinot descend from the Upper Olam to the lower Olam: A - Eser Sefirot de Ohr Yashar clothed in Ohr Hozer, which expand by the Masach in Zivug de Hakaa; B – The last Behina of the Upper Olam, which is Malchut de Malchut, which descends and becomes Atik in the lower Olam. It does not expand by the Ohr Hozer in the Masach, but breaches the Masach and descends.

              1. I have found that Rabbi Gdaliah wrote that the Upper Three of the Vav Ktzavot de AA de Beria, which are HGT (1), remained bare without Hitlabshut (2). These three are regarded as a Masach. It means this: We have explained that each of these three Olamot has one Masach.

              However, when the image of all the Orot de Atzilut passed inside the Masach between Atzilut and Beria to create corresponding Eser Sefirot de Beria, they did not breach that Masach and passed in it (3), but only their Ohr passed through that Masach and all Eser Sefirot de Beria were engraved.

              These Upper Three of AA de Beria, which are HGT, also pass through the Masach and do not breach the Masach. They are only diminishing Ohr that some of which passes through the Masach. However, that point of Malchut de Atzilut that came down to clothe these GAR de AA, is the Ohr of Malchut de Atzilut itself. Hence she breaks and breaches the Masach itself and descends and clothes GAR de AA [de Beria] (4).

              Ohr Pnimi

              1. All Eser Sefirot de Beria are indeed in the level of Ohr Bina, even Keter and Hochma (see Chap 4, item 2). Since the level of Bina de Atzilut clothes HGT de AA, Beria can never be extended from it, but only its HGT NHYM, which are its VAK. Hence, HGT de AA de Beria are regarded as GAR de AA in that place.

              2. The Rosh of every Partzuf does not clothe its lower Partzuf because the clothing of the Tachton begins from Peh de Rosh de Elyon downward. Since HGT de AA are Rosh, they are exposed without Hitlabshut.

              3. Breaching implies an overpowering of the Ohr on the Gevul in the Masach, which does not watch over the force of detainment in it. It breaks, passes and shines below the Masach as well.

              You should well remember what we have explained above regarding the Hakaa of the Ohr Elyon on the Masach (Ohr Pnimi, Part 2, item 3): The Masach stops the expanding Ohr Elyon from reaching below its Gevul and brings it back to its place, as the Rav says (Part 3, Chap 1, item 3). However, a certain part of the Ohr Elyon broke through and did not return backwards. Instead, it descended below the Masach and illuminated, which is like breaking a hole in the Guf of the Masach, reaching downward through it.

              However, it is nothing like making a corporeal, physical and tangible hole; it is only about trespassing. It is so because the Masach limits the Ohr. Some of the Ohr Elyon, which the Masach did not detain, is considered to have breached the Masach, meaning its Gevul and detainment, and passed from the Masach downward too.

              That part, which breached the Gevul of the Masach and went below, is called Malchut de Malchut of the Upper degree, or the point of Malchut de Elyon. Hence, we should make two discernments in the above Zivug de Hakaa: The first is that the Masach overpowered the Ohr and pushed it back to its place, which made the Ohr Hozer a Levush over the Dalet Behinot in the Ohr Elyon from below upward.

              In that manner Malchut expanded to Eser Sefirot from her and within her from the Masach downward. As a result, the entire Eser Sefirot that came from the Masach upward sparkled with the He’arah from the Masach downward too, and thus imprinted their sample there from above downward (see Ohr Pnimi, Part 2, item 3). This is the first discernment in the Zivug de Hakaa.

              The second discernment is that part of the Ohr Elyon that broke and breached the Masach and passed under the Masach without the help of Ohr Hozer, but in the form of His Atzmut. This part is called “the point of Malchut de Elyon” or “Malchut de Malchut de Elyon”, which breached the Gevul and did not mind the force of the detainment in the Masach.

              You should thoroughly understand that that Masach is considered as nonexistent by that point. That is why the Rav made the precision of saying that she “breaks and breaches the Masach itself.” You will understand the rest of the Rav’s words according to the above two discernments.

              1. Meaning in HGT de AA, which are His GAR, because this AA de Beria has only VAK, meaning HGT NHY, and thus His HGT are His GAR. You should see here that that point of Malchut de Atzilut that breached and passed from the Masach downward as in the second discernment is the Ein Sof, is referred to earlier as Tohu.

              It has Ein Sof, but not a single Behina of the four Behinot HB TM. Instead, the four Behinot are contained in it in potential, not in fact. These GAR de AA that the Nekuda of he Elyon clothed in come from the first discernment, called Bohu, and contain four roots of four Behinot HB TM in actual fact, meaning by Hitlabshut Ohr Hozer, which are actual Kelim, and remember that.

              In the beginning, Malchut was as big as ZA, and she complained, meaning she wanted to rule alone. She was then told to diminish herself of the nine Sefirot de Atzilut and descend to Beria to rule there. These nine Sefirot that departed from her connected to ZA in their Shoresh, and then she came down and became Atik in Beria.

              1. The meaning of this point is that it is known how the two Lights were created in equal level (5). When the moon complained and diminished (6), it means that after she had been a whole Partzuf, she diminished and stood as a small point that consists of ten Sefirot.

              The other nine points left her (7), as it is known that to begin with, her Shoresh is but one point, and nine other points were added by ZA later on. That is why it is called Aspaklaria that has nothing of her own (8), and hence ZA took them once more and a small point remained. She could not stand in him because of her Katnut, and she descended to the Rosh of Beria instead.

              Ohr Pnimi

              1. ZA and Malchut are called Two Lights since they bestow upon the lower Olamot. It is so because the Tachtonim cannot receive from GAR Keter, Hochma and Bina. Consequently, only ZA and Malchut shine upon the Tachtonim and are therefore called “Lights”.

              When emanated, they were on the same level. It means that Malchut received her Shefa from Bina, not through ZA. Thus they were both equal; just as ZA was emanated from Bina and received his Shefa from Bina, so Nukva received her Shefa from Bina. However, when Malchut is not fitting to receive from Bina, but through ZA, she is then considered to be lower than ZA, for the receiver is naturally below the giver.

              1. It has already been explained that the moon, which is Malchut, was equal to ZA, which is the sun. At that time they were both at the level of VAK, HGT NHY. Both lacked the Rosh, they lacked the first three, and sucked from Bina, called Keter.

              Our sages said (Hulin, 60; 72), that she said: “No two kings use a single crown,” meaning Ima. Malchut wanted to rule alone, and was then told, “Go diminish yourself,” meaning exit from Atzilut to Beria, and rule there.

              Malchut’s being a complete Partzuf of ten Sefirot in Atzilut, and diminishing by her descent to Beria, and standing there as a tiny point, consisting of “potential” Eser Sefirot, not actual, shall be explained below.

              1. Meaning they remained in ZA in Atzilut and did not go down to Beria, but only Behinat Malchut de Malchut.

              2. Aspaklaria means Light, because Malchut is called “Light”. It says that she has nothing of her own because her Shoresh is merely a point, as the Rav says earlier. The nine Sefirot that she had while in Atzilut are not her own Behina, meaning the Behina of Ohr Yashar of Malchut. It is only the Ohr Hozer that she raised by the Masach from her upward to ZA.

              This Ohr Hozer returns from ZA to Malchut from above downward and builds Malchut with Eser Sefirot (see Ohr Pnimi, Part 2, item 3). This is what the Rav means when he says that nine other Sefirot came as an addition by ZA.

              Thus, when Malchut was diminished and came down to Beria, only Atzmut de Malchut descended, while all nine upper Sefirot, which are the Ohr Hozer, remained in Atzilut, in their Shoresh, namely ZA. This is why the Rav says, “hence ZA took them once more,” and that is why she is called “Aspaklaria that has nothing of her own”.

              Malchut remained as Atik in Beria even after the diminution of Malchut was corrected.

              1. Indeed, that was during the lunar diminution during the creation of the World. However, after she had been corrected and returned to her place back-to-back, Adam ha Rishon was created and had brought her back to face-to-face as in the beginning (9).

              Afterwards, by the sin of the inferior, she diminished once more and came down, for that is the entire meaning of our prayer, to correct her when we pray. Then she returns as in the beginning for we haven’t strength for more. Thus, every holy thing leaves an imprint in its place, even though it’s left it (10), and this Behinat point always remains in the Rosh of Beria.

              Ohr Pnimi

              1. This is a long issue, and this is not the place to elaborate on it.

              2. It is so because there is no absence in spirituality, and any change or diminution and so on does not mean that the first Behina becomes absent and another replaces it. It means only that the first Behina remains as it was and the change that we distinguish about it is an addition to the first.

              Thus, wherever it is said that some Behina has changed, it means that a new Behina has been added to the first Behina. We should remember that for it is impossible to always remind it.

              This is the meaning of the Rav’s words, “every holy thing leaves an imprint in its place, even though it’s left it, and this Behinat point always remains in the Rosh of Beria.” This point always remains at the top of creation, meaning the ascent and return of the point back to its place in Atzilut does not generate any absence in the point that came down to Beria, as there is no absence in spirituality.

              Therefore, we should understand the return of the point to Atzilut as a new issue that is renewed, like lighting a candle from another without the first being lessened. Thus, the point remains at the Rosh of Beria and rose to Atzilut as well, and now has two points.

              When the departure of the nine Sefirot of Malchut is due to the sin of the Tachtonim, her nine Sefirot do not ascend to ZA but fall to the Klipot.

              1. During her diminution (because of the flaw of the Tachtonim) the other nine points that leave her do not come back to ZA, from which they came. Regrettably, they descend to the Klipa, to a Divinity in exile, and there is no need to elaborate on that.

              Just like the point of Malchut de Atzilut came down and became Atik in Keter de Beria, so it was in every single Olam, where Malchut of the Upper Olam clothed the Keter of its inferior Olam.

              1. Let us return to the issue that this point was first Zanav la Araiot (A tail for the lions) at the end of Atzilut (20). That is because Eve was a Zanav to Adam, and then descended and diminished herself into her point, and became Rosh la Shualim (A head for the foxes), an actual Rosh to Beria (30).

              So it was in every Olam, for the point of Malchut de Yetzira descended in the Rosh de Assiya, and also Beria in Rosh Yetzira. It was the same in Rosh de Atzilut as well, as it says, “In wisdom hast Thou made them all.”

              It is so because Ohr Ein Sof clothed the Upper Hochma above Atzilut and that Hochma herself descended (40), broke the Masach over Atzilut and descended and clothed Atzilut. Also, it is through her that Atzilut receives Ohr Ein Sof. That is the meaning of “In wisdom hast Thou made them all,” mentioned in Olam Atzilut.

              Ohr Pnimi

              1. Meaning the end of all the Sefirot de Atzilut, which with respect to Sefirot de Beria, are presented in the parable as Lions toward Foxes. Then Malchut descended from the Sium of Sefirot de Atzilut and became the Rosh of Sefirot de Beria.

              1. ZA and Malchut are called Adam and Eve. Malchut is the Sium of all the Sefirot de ZA. That is why our sages said about Adam ha Rishon, prior to the creation of Eve that Eve was the tail of Adam, meaning his Sium.

              1. It means that Malchut de AK, in which Masach de Behina Gimel is erected, being the level of Hochma, that Malchut came down and became Atik in Atzilut.

              Because Malchut de Elyon became Keter to the Tachton, the Olamot connect with one another to receive He’arah from each other.

              1. Indeed, this Behina that was in all the Olamot was beneficial to the Olamot, in order to connect them one with the other so as to receive He’arah from one another. It is done by the Sium of Atzilut being the Rosh de Beria, as it is also in the other Olamot.

              Because Malchut de Atzilut is clothed in Keter de Beria in Heichal Kodesh Kodashim, that Heichal can ascend to Atzilut on Shabbat.

              1. This is the meaning of the day of Shabbat. On that day, Kedusha is added to the Olamot, and the Heichal Elyon, the Kodesh Kodashim (50) de Beria ascends once more to Atzilut and becomes absolute Atzilut, for the above reason. It is the same in all the other Olamot as well.

              Ohr Pnimi

              1. Rosh de Beria, where the point of Malchut de Atzilut is clothed, is called Heichal Kodesh Kodashim. This entire Heichal rises to Atzilut on Shabbat along with the point, by the power of the point of Atzilut that is clothed there.

              The Ne’etzal has no more than four degrees HB TM, and a middle Behina between the Maatzil and the Ne’etzal, which is Keter, containing a Behina of a Maatzil and a Behina of a Ne’etzal.

              1. It leads to the rule that the Ne’etzal has in fact only four degrees, being the four Otiot HaVaYaH. They are Atzilut, Beria, Yetzira, Assiya, and they are Hochma, Bina, Tifferet and Malchut.

              That is why the Torah begins with Bereshit (In the beginning), and there is no beginning but Hochma. Our sages presented it in negative terms so as to negate Keter (60), but in fact, there is a middle Behina that consists of two Behinot: Maatzil and Ne’etzal. It is called Keter, containing everything above it. Even if it is smaller than everyone, it sucks from everyone, has the Shoresh of all the emanated Eser Sefirot, and pours abundance to all.

              Ohr Pnimi

              1. They should have said that Hochma is the first; why did they say that there is no first but Hochma? It means He and no other thing, meaning, “negate Keter.” This teaches you that Keter is not the beginning of the Olam, but rather Hochma is the beginning of the Olam.

              It is so because the Olam too has four general Behinot HB TM. Hochma is the first Behina among them, but Keter is only regarded as a median, with respect to the Olam, and contains its own four Behinot.

              Some eighty Dalets is the actual number of the Ne’etzalim. When including the Keter with them, where there are Maatzil and Ne’etzal, there are some eighty Heys.

              1. Do not be surprised that we sometimes say that the Eser Sefirot are divided into four Otiot HaVaYaH (70), and sometimes we say that they are divided to five Partzufim. When we say that it is four, it is the number of the actual Ne’etzalim, and when we count five Partzufim, we include the Shoresh of the Maatzil along with the Ne’etzalim.

              Ohr Pnimi

              1. Indeed, the Eser Sefirot are not divided into ten Partzufim. The reason for it is that six Sefirot HGT NHY do not create six Partzufim as they are all regarded as one Behina in the Aviut of the Masach and the level, meaning Behina Gimel. Hence they all come out from a single Zivug de Hakaa and are therefore regarded as one Partzuf. The differentiation among the six Sefirot HGT NHY will be explained in the following lessons.

              In every degree in the Olamot, the Upper degree is regarded as the Maatzil, and the lower as the Ne’etzal, containing four Behinot. There is a median Behina between them called Keter, in which there is a Maatzil and a Ne’etzal. Because Keter is Malchut of the Upper, it is called Ani, and because it is Keter of the lower, it is called Ein (absence). This is the meaning of “I am the first, and I am the last.”

              1. Know that it is the same in every Eser Sefirot in every single Olam and in every single Partzuf. That is because each and every Behina that is called Upper is always regarded as a Maatzil, and a lower is regarded as a Ne’etzal.

              The Ne’etzal is not less than four Otiot HaVaYaH (80), even in the particular and the inner inner Eser Sefirot, and there is also a median Behina between them, called Keter. Understand that thoroughly for by that all the issues will become clear.

              This is the meaning of I am the first, and I am the last.” Keter is the first and He is the last; He is the Ein and He is the Ani (90). It is so because He is last in Behinat Malchut of the Maatzil in Him, called Ani, meaning Malchut. He is first in the Behinat Shoresh of the Ne’etzalim in Him, which is Behinat Keter, called Ein, from Otiot of Ani (in Hebrew).

              Ohr Pnimi

              1. The four Otiot HaVaYaH are HB TM. Tifferet alone contains six Sefirot and the median between the Maatzil and the Ne’etzal is called Keter. Together, they make up Eser Sefirot, where each specific Sefira of the ten must contain ten inner Sefirot as well. Each inner Sefira must also contain Eser inner Sefirot and so on as has been explained in Histaklut Pnimit Part 2 (item 96).

              1. There is a most notable hint here: The word Ein implies absence of attainment, while the word Ani refers to the absolute and total attainment. Even though there are no two opposite matters that deny each other more than these two words, still their letters are the same (in Hebrew) and alike. This is indeed surprising.

              It is written: “I am the first and I am the last.” This means that in fact, they are not two matters, but are one and the same, as the Rav has written, “It is so because He is last in Behinat Malchut of the Maatzil in Him, called Ani, meaning Malchut. He is first in the Behinat Shoresh of the Ne’etzalim in Him, which is Behinat Keter, called Ein, from Otiot of Ani (in Hebrew).” These words are deeper than deep and higher than high, and that is why the Rav says, “Understand that thoroughly for by that all the issues will become clear.”

              We must thoroughly understand the meaning of the two opposites here, which are not even two opposite Behinot, but must be perceived as one. From the perspective of it being Malchut de Elyon and Atzmut de Elyon, which broke and breached the Masach, the act of Gevul in the Masach does not influence the point of Malchut de Elyon at all. For that reason Keter is called “I am the last,” meaning utter perfection.

              That is because Malchut receives from all Eser Sefirot in the Elyon, and these Eser Sefirot necessarily contain all the degrees and the Partzufim that are worthy of clothing in the Olamot below them. For that reason, that point consists of its final perfection, hence, “I am the last.”

              This is the meaning of Keter, called Atik, which is also called Tohu, and the Nitzotz of the Creator, and Ein Sof. From its perspective of being a Shoresh to the Ne’etzalim in it, it is Behinat Keter to the emanated Tachton. This is the meaning of “I am the first,” called Ein, with the same Otiot as Ani. This means that with respect the Ne’etzalim, these Otiot of Ani themselves form the combination of Ein.

              This has the opposite meaning of the combination Ani, for it is Malchut de Elyon as well, but from the perspective of the “Ohr that diminishes and passes through the Masach.” for that reason it contains the four Behinot HB TM in actual fact, and that is why it is called the Rosh of the Ne’etzal, as everything the Guf has comes from the Rosh.

              It is called Ein because all the degrees and the Olamot below it reveal what the Rosh has. Until they finish what they must, the Rosh is considered to be Ein, as it says, “I am the first,” meaning only the beginning and the Shoresh of the disclosure.

              It is called Arich Anpin, and Bohu, and Nitzotz of the creature, and it is called Keter. Study these words and perhaps you will find an inlet to the wisdom. However, when it says that Behinat Atik is called, “I am the last,” it pertains only to His ascent to Atzilut on the day of Shabbat, where it becomes Malchut de Elyon once more, as the Rav says.

                Explains that the four Behinot HB TM are like a person with a Neshama clothed in his Guf, and the Guf is clothed in a Levush, sitting in his Heichal. Hochma is the collective of the Orot in Olam Atzilut, and it is the Neshama of the entire Atzilut, called “the Upper Adam”. He is clothed in Bina, which is the collective of the Kelim called Guf de Atzilut. The Guf is clothed by ZA, which is a Levush and Malchut is the Heichal of them all. Containing four issues:

                1. The four Behinot HB TM are called Neshama, Guf, Levush, Heichal. Olam Atzilut, where the Upper Adam resides, is a Neshama clothed in a Guf, Levush and the Heichal of the King. 2. Keter is a Shoresh to them. It is divided into four: Shoresh to Neshama is Hochma is Keter; Bina in Keter is Shoresh to the Guf; ZA in Keter is a Shoresh to the Levush and Malchut in Keter is a Shoresh to the Heichal. 3. All that was explained in Olam Atzilut is the conduct in Olam Beria as well, being that it is Ohr de Tolada. It is so because Beria was imprinted from Olam Atzilut. Thus, Keter de Keter de Atzilut imprinted Keter de Keter de Beria; Hochma de Keter imprinted Hochma de Keter de Beria etc. and so it is in all the Sefirot. 4. The Orot do not extend directly from Keter de Atzilut to Keter de Beria, for Olam de Beria does not receive but only through Malchut de Atzilut. Malchut de Atzilut imprinted everything that exists in Olam Atzilut in Olam Beria, and similarly in Olam Yetzira and Assiya.

                1. We’ve already explained how all the Ne’etzalim are one Behina, containing all four rudiments, which are the four Otiot HaVaYaH, being the four Olamot ABYA, having a fifth, Upper Behina, between them and Ein Sof. Now we will elaborate on each and every Olam, in general, and afterwards we will return to explain all of them as one whole.

                Everything that exists in Olamot ABYA is not more than the four Behinot HB TM, which are the Otiot Yod, Hey, Vav, Hey, and are Neshama, Guf, Levushim, Bait.

                1. Everything that was created in all the Olamot is only four Behinot, which are HaVaYaH. They are: the spiritual (1), called Neshama, the organs of the Guf, the Malbushim, and the Bait.

                Ohr Pnimi

                1. This refers to the time when BYA are in completeness, when they rise to Atzilut, such as on Shabbat. At that time they clothe each other like the Adam Elyon who is Neshama and Guf and Levush, residing in the King’s Heichal.

                The Ohr in Atzilut is the spirituality called Neshama, which is Hochma. The Neshama is clothed in Kelim de Atzilut called Guf.

                1. We will speak of Olam Atzilut and from that the rest will be understood. The Pnimiut of the entire Atzilut is the spirituality, called Neshama. It is clothed inside the organs of the Guf, called Kelim, which are the Eser Sefirot called Rosh, arms and Guf (2).

                Ohr Pnimi

                1. They are names for the Eser Sefirot of the Partzuf: Rosh is the Sefira of Keter in it; the arms are HG: the Sefira of Hesed is the right arm, and the Sefira of Gevura is the left arm. The Guf is the Sefira of Tifferet, and from Tabur downward they are four Sefirot NHY and Malchut.

                There are ten Kelim in the Guf, which are Eser Sefirot in the Gevul and measure that exist in Atzilut, which is Bina.

                1. Let us return to the issue of the Guf (3): This Behina is Eser Sefirot, Eser Midot (pl. for Mida) because they contain a Gevul and a Mida, as it is written in Pirkey Heichalot, of the degree of 236 thousands of tens of thousands Parsas (a measurement unit) etc.

                Ohr Pnimi

                1. Relates to his above words (Chap 5, item 1), that Hochma is Neshama, Bina is Guf, ZA is Levush, and Malchut is Heichal. It has already been explained that there is no Gevul from the aspect of the Ohr. Moreover, it is not meticulous with the Gevul in the Kelim, which is why it performs Hakaa (see Chap 1, item 70 in Ohr Pnimi).

                The Kelim that limit begin only from Bina downward. They are: Guf, Levush, Heichal, which are Behina Bet, Behina Gimel and Behina Dalet. Although Behina Aleph is Hochma, called Neshama, it is not regarded as a Kli, as the Rav writes, that Eser Sefirot de Guf are called Eser Midot. It is so because the Kelim that place a Gevul and a measurement begin in Behina Bet.

                However, in Eser Sefirot de Neshama, meaning Behina Aleph, called Hochma, there is no measurement whatsoever. It is so because Behina Aleph is not regarded as Aviut, and therefore has no Kli and measurement.

                And Guf de Atzilut is clothed in Levushim, and it is ZA, which clothes Bina.

                1. This Guf is clothed inside the Levushim of Atzilut, as our sages said: “The Creator was clothed with ten Levushim: a Levush of pride, as it says “The Lord reigneth; He is clothed in majesty.” It is written in Pirkey Heichalot that the Haluk (robe) (4) of the Creator is called Zahariel there, but the Neshama inside has no Mida at all. However, when compared to Ein Sof (5), we can denominate them Midot and Sefirot relating to the Neshama as well.

                Ohr Pnimi

                1. It is Levush.

                2. It means that compared to Keter, called Ein Sof, Hochma is also regarded as having Aviut, for Ein Sof does not have any will to receive, hence the name Behina Aleph (see Ohr Pnimi, Part 1, Chap 1, item 50).

                The Levushim dwell within the Batim (pl. for Bait), which are the seven Heichalot (pl. for Heichal) de Atzilut, being Malchut. Altogether, it is considered that the Upper Adam, which is a Neshama that is clothed in a Guf, and the Guf in Levushim, are placed in the Heichal of the King.

                1. These Malbushim are inside the Behina of the Batim, which are the seven Heichalot de Atzilut, which are the Behina of the Olam itself, being the heaven and earth and the Avir between them. All this is the Behina of the Batim and they are called Olam Atzilut, where the Upper Adam resides, who is a Neshama, Guf, and Levush Malchut placed in the Upper Heichal of the King, which is Olam Atzilut in general.

                The four Behinot Neshama, Guf, Levush, Heichal, are HB TM. Keter is their fifth, containing the roots of these NGLH.

                1. These four Behinot are the Eser Sefirot that begin at the above Hochma and have four Behinot. Then there is also the Behina of Keter, which is the fifth Behina, the Shoresh of them all, which contains the Shoresh of the above four Behinot as well.

                Each of the four Behinot NGLH in Atzilut contains Eser Sefirot HB TM. The Neshama in Keter is the Shoresh of the Eser Sefirot HB TM de Neshama in Atzilut, and Guf de Keter is the Shoresh to the Eser Sefirot HB TM de Gufim (pl. for Guf). The Levushim de Keter are the Shoresh to the Eser Sefirot HB TM de Levushim, and Heichal in Keter is the Shoresh to the Eser Sefirot HB TM de Heichalot.

                1. It turns out that the Behina of the Ohr and the Neshama in Keter is the Shoresh of the Eser Sefirot of the Neshamot (pl. for Neshama) de Atzilut, which begin from Hochma. The Behina of the Guf in Keter (6) is the Shoresh of the Eser Sefirot of the Gufim (pl. for Guf) in the Eser Sefirot de Atzilut, which begin in Hochma. The Behina of the Levushim in Keter is the Shoresh of the Eser Sefirot of Levushim in the Eser Sefirot de Atzilut, which begin in Hochma. Behinat Heichal in the Keter is the Shoresh of the Eser Sefirot of Atzilut that begin in Hochma.

                Ohr Pnimi

                1. It has been written above that in Keter too there are the four Behinot called: Neshama, Guf, Levush, Heichal, which are HB TM, but as mere roots.

                All that exists in Olam Atzilut is imprinted in Olam Beria.

                1. Then Olam Beria was created by the very same way. That is because through the Masach (7), which is the Karka of Heichal de Atzilut, it illuminated downward and there imprinted everything that was in Olam Atzilut (8). It is called Olam Beria because it is Ohr of Tolada (9), and is not the Ohr Elyon itself. However, because it is a Hotam of Atzilut, it should have all the Behinot that are in Atzilut.

                Ohr Pnimi

                1. The Sium of the degrees in any place is only because of the Masach in their Kli of Malchut. Thus, the Hitpashtut of the degrees from Ein Sof to the Ne’etzal stops and remains “standing” from expanding when it touches the Masach. It is like standing on the Karka above it, where the Karka does not let it expand inside and within it. By the same manner, the Masach stops the Ohr from expanding inside and within it, hence the name of the MasachKarka.

                It has already been explained (Part 3, Chap 3, item 6) that Eser Sefirot de Olam Beria were created by the Hizdakchut of the Masach de Behina Gimel in Olam Atzilut into Behina Bet (see also Histaklut Pnimit, Part 2, item 72). It is written there that it illuminated downward through the Masach, which is the Karka of Heichal Atzilut, meaning because of its Hizdakchut, as it explains there.

                1. It means that just as the Nechtam (stamped) does not lack any of the forms that exist in the Hotam, so all the forms in Olam Atzilut emerge in Olam Beria, hence the names Hotam and Nechtam. There is yet another most original reason: the entire Ohr Elyon that comes to Beria, comes because of that Ohr Hozer that ascends by the power of the Zivug de Hakaa on Masach de Behina Bet in the Karka from her and above in Atzilut itself.

                That very same Ohr Hozer glittered once more and passed through the Masach, broadening the Kli de Malchut into Eser Sefirot from her and within her. It expanded in her from above downward (as thoroughly explained in Ohr Pnimi Part 3, Chap 2, item 3).

                By that all the Behinot that the Ohr Hozer clothed in Atzilut from the Karka upward, returned, extended and came from the Karka downward as well. Thus, this Ohr Hozer is completely similar to a Hotam: everything that is imprinted off it is copied to its Nechtam.

                Similarly, regarding that Ohr Hozer, all the Behinot and the measure that it clothed from below upward returned and brought them to Beria from above downward and copied them there in Beria without any change and lessening. For that reason this act is called Hotam and Nechtam.

                1. This is the rule: in any place where this Ohr Hozer rises from below upward, the Atzmut of Ohr Elyon is clothed in that Ohr Hozer. This indicates the Hitpashtut of Ohr Ein Sof to make Kelim, which the Rav speaks of above (Part 1, Chap 1, item 1).

                However, in a place where Ohr Hozer is considered to be expanding from above downward as it is in Eser Sefirot de Beria, this Ohr Elyon that is clothed here in this Ohr Hozer is no longer the Atzmut of Ohr Elyon. Instead, it is regarded as Ohr of Tolada, extending from the Ohr Elyon but it is not the Ohr of the Ohr Elyon itself.

                The reason is that it extends by the power of the Masach that raises Ohr Hozer because of the detainment in it. For that reason, the force of the Tachton is already involved in it, and it too is limited in the measure of the Kelim and the level of the Masach, for the Masach precedes the Hitpashtut of these Eser Sefirot.

                It turns out that the Masach is the reason that causes the appearance of these Eser Sefirot. As a result, the Ohr is limited by it, and is no longer the Atzmut of Ohr Elyon, but is regarded as Ohr de Tolada. However, Ohr Hozer that ascends from the Masach upward cannot raise any of its Aviut (see Part 3, Chap 4, Ohr Pnimi, item 50). Indeed, this applies from Olam Beria downward, but in Atzilut there is no Masach whatsoever. Consequently, any Ohr there, until Sium Raglin, is regarded as the Atzmut of the Ohr.

                Keter de Atzilut imprinted the four roots of NGLH in Keter de Beria. From Neshama in Keter de Atzilut, the Neshama in Keter de Beria was imprinted. From the Guf in Keter de Atzilut, the Guf de Keter de Beria was imprinted, from Levush, Levush and from Heichal, Heichal.

                1. It is because Behinat Keter, which is the fifth Behina that consists of the above Behinot, imprinted Keter in the Rosh of Beria as it is. From Ohr of Keter de Atzilut the Ohr de Keter de Beria was imprinted, and from the Guf of Keter de Atzilut, the Guf of Keter de Beria was imprinted. The Levush de Keter de Beria was imprinted from the Levush of Keter de Atzilut, and Heichal Keter de Beria was imprinted from Heichal Keter de Atzilut.

                NGLH de Keter de Atzilut that extend to NGLH de Keter de Beria extend through Malchut de Atzilut that was clothed in Keter de Beria. The rest of the Sefirot de Atzilut that were imprinted in Beria were also extended through Malchut de Atzilut by the Zivug de Hakaa on the Masach in her.

                1. However, these Orot did not extend from the actual Keter de Atzilut to Keter de Beria but through Malchut in Malchut de Atzilut, which is Atik de Beria, clothing Keter de Beria. She extended these four Behinot in Keter de Atzilut (10) and created them in Keter de Beria.

                Eser Sefirot de Atzilut did similarly and extended their Ohr through the above Malchut in the above Keter. They imprinted a Hotam de Atzilut in Beria: Neshama from Neshama, Guf from Guf, Levush from Levush and Heichal from Heichal.

                Ohr Pnimi

                1. Because of that, Malchut de Elyon is called Nitzotz of the Creator, since it extends and emanates its inferior degree. It is written above that all the degrees and the Partzufim and the Olamot from Rosh de Kav to the end of Assiya emerge and are emanated from one another by way of cause and effect.

                It means that Malchut de Malchut of every Elyon descends below her degree and extends to all four Behinot of the Tachton, as is explained in detail in Part 2, Histaklut Pnimit, Chap 5, item 59. (All these things should have been written here as well, had I not spared the costs of print).

                Malchut de Beria came down and clothed Keter de Yetzira. She extended the Hotam of the five Partzufim KHB TM de Beria, which are NGLH to Olam Yetzira, Neshamot (pl. for Neshama) from Neshamot, Guf from Guf, Levush from Levush, Heichal from Heichal, as it is in Yetzira and Assiya as well.

                1. Similarly in Yetzira, Malchut de Beria was Atik, connected with AA de Yetzira. There it was named Keter de Yetzira, and the five Partzufim de Beria extended and imprinted their Hotam in Yetzira by the same way as in Beria: Neshamot from Neshamot, Gufim from Gufim, Levushim from Levushim and Heichalot from Heichalot.

                Similarly, the five Partzufim de Yetzira imprinted their Behinot in Assiya: Neshamot from Neshamot, Gufim from Gufim, Levushim from Levushim and Heichalot from Heichalot and so on by the same way, all the Olamot in general and in particular.

                  Chapter nine explains that the desired perfection is that all the Sefirot in the five Olamot AK and ABYA will connect together to the Behina of the Upper Adam. The Shoresh and the Neshama are clothed in his Guf, and he is clothed in Levush and dwells in his Heichal. Containing four issues:

                  *(The suffix ot is female plural form and the suffix im is male plural form)

                  1. The entire reality is divided into five Olamot called AK and ABYA. They represent five Behinot KHB TM, called Shoresh, Neshama, Guf, Levush, Heichal. Each Olam contains five inner Behinot SNGLH. Each of those Behinot is divided once more into five Behinot SNGLH, meaning twenty-five sub-Behinot in each and every Olam from AK and ABYA. All twenty-five Behinot SNGLH in AK are regarded as the roots, meaning Ketarim. Also, all twenty-five Behinot SNGLH in Olam Atzilut are regarded as Neshamot, meaning Hochmot. All twenty-five Behinot SNGLH in Olam Beria are regarded as Gufot, meaning Binot, and all twenty-five Behinot SNGLH in Olam Yetzira are regarded as Levushim, meaning Tifferet. All twenty-five Behinot in Olam Assiya are regarded as Heichalot, meaning Malchuiot. 2. The interior twenty-five Behinot SNGLH in the five Olamot AK and ABYA connect with each other in the following manner: The five Ketarim in AK and ABYA, called “five roots”, connect with each other so as to connect the SNGLH in the roots. Keter of AK is the Shoresh and Keter of Atzilut is the Neshama in them. Keter de Beria is the Guf in them and Keter de Yetzira – the Levush in them, and Keter de Assiya is the Heichal in them. Similarly, the five Hochmot in AK and ABYA, called “five Neshamot”, connect with each other so as to connect SNGLH de Neshamot. Hochma de AK is the Shoresh in them, Hochma de Atzilut is the Neshama in them, and Hochma de Beria is the Guf in them. Hochma de Yetzira is the Levush in them and Hochma de Assiya is the Heichal in them. Similarly, the five Binot in AK and ABYA, called “five Gufot”, connect with each other so as to connect SNGLH de Gufot. Bina de AK is the Shoresh in them, etc. The same applies to the five Tifferets in AK and ABYA and with the five Malchuiot de AK and ABYA. It is this way in the inner SNGLH in AK and ABYA too. 3. The five Behinot SNGLH are also called: Yechida, Haya, Neshama, Ruach, Nefesh. 4. They are also implied in the four Otiot HaVaYaH: the tip of the Yod is the Shoresh, the Yod is the Neshama, and the first Hey is the Guf, the Vav is the Levush and the last Hey is the Heichal.

                  Adam Kadmon is Olam Keter to the four Olamot ABYA. He has five Behinot KHB TM, each containing four roots NGLH.

                  1. Adam Kadmon is as Keter to the Eser Sefirot in each and every Olam, and in this manner, AK is Keter to the four Olamot ABYA (1). It turns out that AK contains the Shoresh of all the above five Behinot in each and every Olam. The Keter in Him is the four Shorashim (pl. for Shoresh) of the four Behinot of the Eser Sefirot in Him, being: Neshamot, Gufim, Levushim and Heichalot. This is the particular, but the general will be explained henceforth (2).

                  Ohr Pnimi

                  1. It has already been explained that in the Dalet Behinot de Ohr Yashar there is no difference between each Olam or between each Partzuf from the Rosh of the Kav to the end of Assiya. It is so because there is not a single degree that does not have the Dalet Behinot de Ohr Yashar, which are: Hochma, Bina, Tifferet and Malchut. The only difference between the degrees is the level of the Ohr Hozer (Ohr Pnimi, Part 3, Chap 3, item 5).

                  That level depends on the Aviut of the Masach in Malchut of the degree: Masach de Behina Dalet raises Ohr Hozer and clothes up to Keter; Behina Gimel raises up to Hochma, lacking Keter. Consequently, Keter de Ohr Yashar must clothe the Pnimiut of Hochma and is not apparent there.

                  Masach de Behina Bet raises Ohr Hozer only as high as Bina, lacking the level of Hochma too. Hence, Keter and Hochma de Ohr Yashar clothe the Pnimiut of Bina here. Masach de Behina Aleph raises Ohr Hozer only as high as the level of Tifferet, called ZA. It lacks the level of Bina too, and therefore GAR KHB are clothed in him in the Pnimiut of Tifferet, and are therefore not apparent (see Histaklut Pnimit, Part 2, item 72 to understand the reasons for these things).

                  Now you can see that the five Olamot, called Adam Kadmon, Atzilut, Beria, Yetzira, Assiya, contain the entire reality from the Tzimtzum downward. They are also regarded as Eser Sefirot that contain the entire reality and are measured by the values of the levels in the five Behinot of the Masach.

                  It is so because Behina Dalet, over which there was the first Tzimtzum and the first Zivug de Hakaa, these first Eser Sefirot are called Eser Sefirot or Dalet Behinot de Adam Kadmon. Their level is up to Keter de Ohr Yashar, and that is why Adam Kadmon is called Olam Keter.

                  After the four Behinot de AK had been completed, the Masach de Behina Dalet was purified to Behina Gimel and Ohr Ein Sof, which never stops, returned and expanded in Dalet Behinot de Ohr Yashar over this Masach de Behina Gimel in Zivug de Hakaa. However, here their level reaches only Hochma, and they are called Eser Sefirot or Dalet Behinot de Olam Atzilut.

                  Once Olam Atzilut had been completed, the Masach purified once more to Behina Bet, and Eser Sefirot on the level of Bina emerged, called Olam Beria. Afterwards it had been purified into Behina Aleph and Eser Sefirot in the level of Tifferet emerged, called Eser Sefirot or Dalet Behinot de Olam Yetzira.

                  After that, when it purified entirely and no Aviut was left in the Masach except a Shoresh to the Aviut, there was no Hakaa in it at all. All it had were Eser Sefirot on the level of Malchut, called Eser Sefirot or Dalet Behinot de Olam Assiya. The reason for this Hizdakchut was explained in Histaklut Pnimit, Part 2, item 72.

                  Now the Eser Sefirot that contain the entire reality have been thoroughly explained: Olam AK is the general Keter, Olam Atzilut is the general Hochma, Olam Beria is the general Bina, Olam Yetzira is the general ZA, which in turn consists of six Sefirot HGT NHY, and Olam Assiya is the general Malchut.

                  However, in each and every Olam of these five Olamot there are also Eser particular Sefirot. In each Olam there are levels one below the other, even in Olam Adam Kadmon. However, as in the particular levels of the Eser Sefirot, we calculate the level of the Ohr according to the highest Sefira. If the highest Sefira is Keter, all the Sefirot have Ohr Keter; if the highest Sefira is Hochma, all the Sefirot contain Hochma.

                  Similarly, we calculate the level of the Ohr in each Olam according to the first Partzuf in it. In AK it is the level of Keter; in Atzilut, the level of Hochma and in Beria, the level of Bina, etc.

                  1. We must speak at great length in order to explain these matters well. It will be explained here in Histaklut Pnimit, but I will explain it somewhat here, enough to arrange the issues so that we do not muddle with the multitude of similar names, the generals, the particulars, and the inner inner, brought before us.

                  We shall first examine the Sefira of Keter: We find five Behinot of Keter here in the words of the Rav. Each of them is given a special name:

                  1. Keter de Dalet Behinot de Ohr Yashar.

                  2. Keter that consists of four potential Behinot.

                  3. Keter that contains the actual four Behinot.

                  4. Keter that contains an entire Olam, called AK.

                  5. Keter of each particular degree in all the Olamot that take from Olam AK.

                  You should know that all the above Behinot of Keter are always presented by the single name Keter, without interpretation. However, they are immeasurably far from one another and it is impossible to tell them apart, except by the relevant issue. For that reason we must first know the exact discernment for each of them accurately.

                  Keter de Ohr Yashar was called Hitpashtut Ein Sof as Kelim and as Zivug de Hakaa (Part 3, Chap 1, item 1) by the Rav. Thus, Ein Sof is the Shoresh to the Dalet Behinot de Ohr Yashar, called Keter de Ohr Yashar.

                  Know, that this is Ein Sof before the Tzimtzum, for there is no Hidush Ohr in the Olamot that does not extend from Ohr Ein Sof before the Tzimtzum. You already know that these Dalet Behinot de Ohr Yashar are equal without any difference from the Rosh de Kav to the end of Assiya, and so is their Keter.

                  Indeed, Keter, called Atik, contains four potential Behinot, as the Rav says (Part 3, Chap 6, item 4). Also, Keter, called AA, contains Shorashim for the actual Dalet Behinot, meaning it is the complete Shoresh for the Ne’etzalim, as the Rav says above (Part 3, Chap 6, item 6).

                  These are completely separate matters from Keter de Ohr Yashar, because they are regarded as the Rosh of the Olam, or of a Partzuf, containing Eser Sefirot de Ohr Yashar and Eser Sefirot de Ohr Hozer, as has been explained above in Ohr Pnimi. These Eser Sefirot are called Rosh or Keter wherever Ohr Hozer rises from below upward.

                  However, the Rav discriminates two Behinot Keter in this Rosh: He calls the first Atik or “I am the last,” containing the four potential Behinot, and the second AA or “I am the first,” (see Part 3, Ohr Pnimi, Chap 7, item 90), containing the actual Dalet Behinot. The difference between these two Ketarim has already been explained above, and here in Histaklut Pnimit they will be explained elaborately.

                  The Keter that contains all the Olamot is called Adam Kadmon. It is a different and separate matter from all the other three Behinot of Ketarim because Keter de Ohr Yashar is regarded as Ein Sof before the Tzimtzum.

                  The two Ketarim called Atik and AA are evaluated according to their Zakut, since the Masach operates in them from below upward, and this Ohr Hozer cannot raise the Aviut in the Masach with it. There is no consideration of the level of these Eser Sefirot here, because these two Ketarim are regarded as Atik and AA even in Yetzira and Assiya, as the Rav says (Part 3, Chap 6, item 7, and Chap 7, item 5).

                  However, Olam Adam Kadmon, called Keter, is only because of the level that is measured in the Aviut of the Masach. Ohr Hozer rises and clothes up to Keter de Ohr Yashar from Masach de Behina Dalet, but the Ohr Hozer of Masach de Behina Gimel is too short to clothe Keter. It reaches only up to Hochma (see Histaklut Pnimit Part 2, item 65).

                  Because Masach de Behina Dalet serves only in the first Olam, called AK, the level of Eser Sefirot that reaches Keter is only found in that Olam, but nowhere else. Consequently, all the degrees in that Olam are regarded as Keter, even the degrees of the Guf and the degrees below Tabur down to the Sium; they are all regarded as Keter.

                  However, we should still know that the above three kinds of Ketarim are found in AK itself as well, even though it is Keter head to toe, for the Keter de Ohr Yashar in it is necessarily Behinat Ein Sof from before the Tzimtzum.

                  There are also two Behinot of Keter, called Rosh, whose Ohr Hozer is from below upward. There are always two Ketarim in this Rosh: Atik and AA. However, they are called “the inner Keter de AK itself”, for it has Rosh and Guf too, and the Rosh is its particular Keter. The Rosh itself has Keter de Ohr Yashar, which is the permeation of Ohr Ein Sof from before the Tzimtzum, namely the particular Keter de Rosh itself.

                  The Rav wrote, “The Keter in it is the four Shorashim (pl. for Shoresh) of the four Behinot of the Eser Sefirot in it, being: Neshamot, Gufim, Levushim and Heichalot. This is the particular.” It means that here he speaks from the perspective of the Rosh, called Keter, because the Masach operates in it from below upward, at which time the Ohr Hozer does not clothe any Aviut.

                  Because of that it is only regarded as the Shorashim of the Kelim, meaning four Shorashim to four Behinot of Kelim HB TM that will later appear in the Guf de AK. They are called Neshama, Guf, Levush, Heichal, and because they are merely Shorashim, they are named Keter, for any Shoresh is called Keter.

                  However, the four Behinot that extend from above downward afterwards, are actually complete Kelim, and are called Guf de Adam Kadmon (see Histaklut Pnimit Part 2, item 22). For that reason the Rav names this Rosh de AKKeter in particular,” meaning a particular Keter, which is four Shorashim to the four Behinot from above downward in it.

                  That is why the Rav wrote, “The collective of the Neshamot in AK shall be called the Shoresh of the Neshamot.” The collective of the Behinot of Neshamot de AK will be called Shoresh of the Neshamot, and the collective Behinot of the Levushim de AK will be called the Shoresh of the Levushim. The collective of the Behinot of Heichalot de AK shall be called Shoresh of the Heichalot.

                  He speaks here from the perspective of Keter, from which all the Behinot in AK, from head to toe are called Keter. Hence, the four Behinot below the Rosh in it are also called Keter, meaning complete Kelim, where Ohr Hozer descends from the Masach downward.

                  They are not regarded as Keter with respect to the inner AK itself because only the Rosh in it is called Keter; they are only regarded as Neshama, Guf, Levush, Heichal, namely the four Sefirot HB TM. However, relating to the differentiation of the degrees, they are also regarded as Ketarim to all the Olamot.

                  The level of Keter is found only in Olam AK. For that reason the Rav says that its Hochma is called Neshama. Even though it is below Rosh de AK, it is still regarded as Keter to all the Hochmot in the Olamot. The Bina in it, called Guf, is the Keter to all the Binot in all the Olamot, and the ZA in it, called Levush, is Keter to all the ZA in the Olamot. Malchut in it, called Heichal, is the Keter to all the Malchuiot in all the Olamot. It is so because they all have one reason: Masach de Behina Dalet operates only in them and not in any other Olam.

                  The Neshamot in AK are roots of Neshamot; the Neshamot in Atzilut are the Atzmut of the Neshamot; the Neshamot in Beria are the Gufim in the Neshamot; the Neshamot de Yetzira are the Levushim in the Neshamot; the Neshamot in Assiya are Heichalot de Neshamot. Thus, the Neshamot that are Hochma in the five Olamot AK and ABYA connect with each other like the Upper Adam, in whose Guf the Shoresh and Neshama are clothed, and he is clothed in Levush and dwells in his Heichal.

                  1. The collective of the Neshamot in AK shall be called the Shoresh of the Neshamot (3). The collective of the Behinot of the Neshama of Atzilut shall be called actual Neshamot de Neshamot; the collective of Neshamot Beria shall be called Gufot compared to Neshamot Atzilut, and the collective of Neshamot de Yetzira shall be called Levushim de Neshamot. The collective of Neshamot Assiya shall be called Heichalot of the Neshama.

                  Ohr Pnimi

                  1. Here too the Rav speaks only from the perspective of the degree, as we’ve explained regarding the four Behinot HB TM de AK. It has already been explained above (Ohr Pnimi, Chap 3, item 2) that the four Behinot de Atzilut come from Ohr Hozer that ascends from Masach de Behina Gimel. For that reason their degree de Eser Sefirot de Atzilut begins only from Hochma, called Neshama.

                  Hence, all the Behinot in them are regarded as Hochma and Neshama from Rosh to Sium in Olam Atzilut as well. That is why the Rav writes that the collective Behinot Neshamot de Atzilut, meaning Hochma, are Behinot Neshamot de Neshamot to all the Olamot, meaning Behinat Hochma toward the Sefirot of Hochma in all the Olamot.

                  Also, the Gufot de Atzilut shall be called Neshamot de Gufot of all the Olamot. It is the same with the Levushim de Atzilut and the Heichalot de Atzilut, as they all emerged by the Hitlabshut in Ohr Hozer de Behina Gimel, clothing up to the level of Hochma.

                  The Gufim de AK are roots of Gufim; the Gufim de Atzilut are Neshamot de Gufim, and de Beria are the Etzem of the Gufim; Gufim de Yetzira are Levushim de Gufim; Gufim de Assiya are Heichalot de Gufim. All the Gufim de AK and ABYA connect with each other in the Upper Adam, in whose Guf the Shoresh and Neshama are clothed.

                  1. Also, all the Behinot of Gufot de AK shall be called Shoresh de Gufot (4). The collective of the Gufot de Atzilut shall be called Neshamot de Gufot, and the collective of the Behinot of Gufot de Beria shall be called Gufot de Gufot. The collective of the Behinot of Gufot de Yetzira shall be called Levushim de Gufot, and the collective of the Gufot de Assiya shall be called Heichalot de Gufot.

                  Ohr Pnimi

                  1. This is also for the reason of the degree, as the entire Eser Sefirot de Beria have no more than the degree of Bina, meaning from Ohr Hozer de Masach de Behina Bet (Ohr Pnimi, Chap 3, item 4). Thus, all the degrees in it are regarded as Behinot that are called Gufot. Even Malchut de Beria is Behinat Bina to the Malchuiot in all the Olamot for the above reason.

                  Similarly, you can see that all the Behinot of Olam Yetzira are regarded as Levushim, meaning ZA in all the Olamot. It is so because they come from Ohr Hozer de Behina Aleph, whose degree is up to ZA, called Levush. Similarly, all the Behinot of Olam Assiya are Heichalot, meaning only Malchut without a degree. You will understand the words of the Rav by the same manner and we need not elaborate further here (we shall elaborate in Histaklut Pnimit here).

                  Also, the Levushim in every Olam from AK and ABYA connect with each other and become as the Upper Adam, in whose Guf the Neshama and Shoresh are clothed, and he is clothed in Levushim and dwells in his Heichal.

                  1. Also, the collective of the Behinot of Levushim de AK shall be called Shoresh of the Levushim. The collective of the Levushim de Atzilut shall be called Neshamot de Levushim, and the collective of Behinot Levushim de Beria shall be called Gufot de Levushim. The collective of Behinot Levushim de Yetzira shall be called Levushim de Levushim and the collective of the Levushim de Assiya shall be called Heichalei de Levushim.

                  Also, the Heichalot in every Olam from AK and ABYA connect with each other like the Upper Adam, in whose Guf it is clothed etc.

                  1. The collective of the Behinot of Heichalot de AK shall be called Shoresh Neshamot de Heichalot. The collective Behinot Heichalot de Atzilut shall be called Neshamot de Heichalot and the collective of Heichalot de Beria shall be called Gufot de Heichalot. The collective Behinot Heichalei de Yetzira shall be called Levushim de Heichalot and the collective Heichalot de Assiya shall be called Heichalot de Heichalot.

                  SNGLH de AK are roots for NGLH in ABYA; SNGLH de Atzilut are Neshamot inside SNGLH in AK and BYA; SNGLH de Beria are Gufim inside SNGLH in AK and AYA; SNGLH de Yetzira are Levushim inside SNGLH in AK and ABA; SNGLH de Assiya are Heichalot inside SNGLH in AK and ABY.

                  1. It is so when we speak of it in general because the five Behinot AK are Shorashim (roots) for Neshamot, for Gufim, for Levushim or for Heichalot. The five Behinot Atzilut are Neshamot for Shorashim, for Neshamot, for Gufim, for Levushim or for Heichalot.

                  The five Behinot de Beria are Gufim for Shorashim, for Neshamot, for Gufim, for Levushim or for Heichalot. The five Behinot de Yetzira are Levushim for Shorashim, for Neshamot, for Gufim, for Levushim or for Heichalot. The five Behinot de Assiya are Heichalot for Shorashim, for Neshamot, for Gufim, for Levushim or for Heichalot.

                  Beria is called Guf because she receives from Atzilut as a Guf from a Neshama.

                  1. Now you can understand the words of our sages: “His wife is like his own body.” Beria is the wife of Atzilut, for they are Hochma and Bina. Even though there are Neshamot in Beria as well, the Gufot are named after the Neshamot de Atzilut.

                  It is so because as the wife receives from her husband, so the Guf receives from the Neshama. Our sages also said: “A Bait (home) is but a wife.” This is in Assiya, because Assiya is the Bait and the Heichal to all five Behinot.

                  Assiya is the wife of Yetzira. This is the meaning of “A Bait is but a wife,” referring to Assiya. It is so in the Behina of Assiya in each and every Olam; it is called the Bait of that Olam. The Behina of Beria in every Olam is called the Guf of that Olam.

                  Another way: the Orot in AK, meaning the Neshamot in it, are called Yechida. The Neshamot de Atzilut are called Haya, and the Neshamot de Beria are called Neshamot. The Neshamot de Yetzira are called Ruach and the Neshamot de Assiya are called Nefesh.

                  1. If we want, we can take a different path: All the Orot de AK are called Yechida, and Orot de Atzilut, Haya. Orot de Beria are called Neshama and Orot Yetzira are Ruach. Orot de Assiya are Nefesh.

                  It is similar in Gufim and Levushim in Heichalot in AK and ABYA: the Gufim in AK are Yechida de Gufim de ABYA, and in Atzilut, Haya etc. It is similar in Levushim: the Levushim of AK are Yechida de Levushim de ABYA, and the Levushim de Atzilut are Haya de Levushim de AK and BYA etc.

                  1. It is similar in the Levushim in all the Olamot and the Gufot and the Heichalot. All the Levushim of AK are the highest Levush of all five Levushim, and all the Levushim of Atzilut are the second Levush etc.

                  SNGLH are YHNRN, meaning Orot of KHB TM.

                  1. This path is the first path because the Nefesh is called Heichal, RuachLevush, NeshamaGuf, HayaNeshama, and Yechida – the Shoresh of the Neshama. Thus, all the above is in every single Olam specifically.

                  How so? Ohr Keter de Atzilut is called Shoresh Neshama, and also Yechida. Ohr Hochma de Atzilut is called Neshama to Neshama, and also Haya. Ohr Bina de Atzilut is called Guf and also Neshama. Ohr Tifferet de Atzilut is called Levush and also Ruach. Ohr Malchut de Atzilut is called Nefesh and also Heichal. It is the same inside every specific item too.

                  Each Sefira of the KHB TM in AK and ABYA is divided into five Behinot SNGLH.

                  1. Indeed, the median rule, the shortest of all is this: All Eser Sefirot de Atzilut, and Keter too, contain Shoresh, Neshama to Neshama, Guf, Levush, Heichal. It is the same in BYA and in AK as well, being the Shoresh of the entire ABYA.

                  AK and ABYA are five Behinot in the name HaVaYaH, intermingled with each other. Each of them contains AK and ABYA, which are the five Behinot in HaVaYaH, and are SNGLH, which are twenty-five Behinot.

                  1. You find that all that was emanated is but one HaVaYaH, containing five Behinot, which are: the tip of the Yod in AK, the Yod in Atzilut, Hey in Beria, Vav in Yetzira and Hey in Assiya. Each of these Behinot contains all five, because the tip of the Yod in AK contains one HaVaYaH of the other five Behinot. These are the above five Behinot in AK Himself, which are AK and ABYA in Him, being the five Behinot. Those are: Shoresh, Neshama, Guf, Levush and Heichal.

                  The Yod de Atzilut also has one HaVaYaH, containing all the above five Behinot. Likewise in all other Otiot in BYA, they are five Otiot where each contains all the others, amounting to twenty-five Behinot.

                  Each of the above twenty-five Behinot is divided into five other Behinot SNGLH, and each of those contains Eser Sefirot. Each Sefira is then divided into five Partzufim, which are SNGLH.

                  1. Afterwards, in this above manner, there is another general. Each of them consists of all twenty-five Behinot. It is so because the Yod de Atzilut has one HaVaYaH, containing all five Behinot, and each Behina of the five consists of another five. They are: Eser Sefirot Shoresh, Eser Sefirot Neshama, Eser Sefirot Guf, Eser Sefirot Levush and Eser Sefirot Heichal.

                  Similarly, the tip of the Yod of AK contains ten in Atzilut, and likewise in the letter Hey in Beria, the letter Vav in Yetzira etc. Thus, in short, AK is the tip of the Yod. It contains one HaVaYaH, which in turn contains five Behinot: Shoresh, Neshama, Guf, Levush, Heichal.

                  Each of these Behinot contains another five, which are: Eser Sefirot Shoresh, Eser Sefirot Neshama, Eser Sefirot Guf, Eser Sefirot Levush and Eser Sefirot Heichal. Each Sefira of these Eser Sefirot consists of five Partzufim, namely Shoresh and ABYA.

                    Explains that Levush and Heichal were separated from Shoresh Neshama and Guf, and became Makifim, and also the explanations of AK, ABYA, NRNH and ASMB (AB, SAG, MA, BON). Contains eight issues:

                    1. Shoresh, Neshama, Gufot, adhesive with each other. Levush and Heichal were separated from them. 2. Shoresh, Neshama, Guf are inner Kelim where the more Hitzon is worse. Levush and Heichal are Kelim Makifim where the more Hitzon is more important. Hence the Klipot are between the Guf and the Levushim, which is the place of the darkness, and the worst. 3. When the Partzufim of AK and ABYA clothe each other, they only clothe three Behinot: the Shoresh, Neshama, and Guf in it are cleaved together, and the Eser Sefirot de Gufot do not clothe the Eser Sefirot de Levushim. 4. Shoresh, Neshama and Guf de AK are clothed inside Shoresh, Neshama and Guf de Atik de Atzilut. Shoresh, Neshama, Guf de Atzilut are clothed in Shoresh, Neshama, Guf de AA de Atzilut, and Shoresh, Neshama, Guf de AA are clothed in Abba, and so on similarly. 5. AK and ABYA are intermingled. There are AK and ABYA in AK, AK and ABYA in Atzilut and AK and ABYA in Beria, in Yetzira and in Assiya. AA is the Part of AK that is unattainable. Abba is Atzilut, Ima is Beria, ZAYetzira, and NukvaAssiya. Neshamot extend from Atzilut, Ruchot from Beria, Mala'achim (angels) from Yetzira and Ofanim (wheels) from Assiya. 6. Adam consists of Nefesh, Ruach, Neshama, Haya from the four Olamot ABYA. Each of their Behinot contains Nefesh, Ruach, Neshama, Haya. Neshama de Nefesh is more important than Ohr Nefesh de Ruach. 7. It is possible to merit Nefesh de Atzilut and even higher. The one who merits Ruach de Yesod de Atzilut will be the husband of the Shechina. 8. HaVaYaH with filling of AB is the Yod de HaVaYaH, namely Atzilut. With filling of SAG is the first Hey of HaVaYaH, namely Beria. With filling of MA it is Vav de HaVaYaH, namely Yetzira and with filling of BON it is the lower Hey de HaVaYaH, namely Assiya.

                    Shoresh, Neshama, Gufot, adhesive with each other. Levush and Heichal departed from them.

                    1. Now we shall discuss each of these Olamot, and what they are about. Know, that the Shoresh and the Neshamot and the Gufim are one Behina (1). There is no separation between them, but the Levushim and the Heichalot are as two separated Behinot from the above three Behinot. Between these two, meaning between the Gufim and the Levushim, there is Mador ha Klipot, which actually cling to the Achor of the Ohr of the Guf.

                    Ohr Pnimi

                    1. There is a profound and notable matter in these words of the Rav. This is the meaning of Tzimtzum Bet that occurred in NHY de AK, brought in the words of the Rav. That Tzimtzum Bet is about the association of Midat ha Rachamim with Midat ha Din that our sages wrote of. You can understand that matter thoroughly in my book (Panim Masbirot), but here we shall be brief.

                    The thing is that only Behina Dalet of the four above Behinot is called Midat ha Din, because Tzimtzum Aleph was on her alone. I have shown in previous lessons that the there was no Tzimtzum in the first three Behinot, for which they were called Midot ha Rachamim (Midot is plural for Midat).

                    However, in Tzimtzum Bet de AK there was a connection and association of Behina Dalet with Behina Bet, as it is written, “So they two went,” because Malchut and ZA came up to Bina. Thus, Midat ha Din, which is Behina Dalet, is sweetened in Midat ha Rachamim, being Behina Bet.

                    In that way, in the first Tzimtzum only Behina Dalet was restricted, and in Tzimtzum Bet, Bina was restricted too, due to her bonding with Malchut. This occurred in NHY de AK from its Tabur downward. Consequently, these Eser Sefirot that emerged by the association with Midat ha Din are called Olam ha Nekudim, after the ascent of Malchut, which is called Nekuda (Point).

                    For that reason it is considered that in the above Olam Nekudim ZA and Malchut were separated from the four Behinot HB TM. It is so because Behina Dalet rose to the place of Bina and became a Masach there. As a result, the Ohr Elyon stopped at Malchut in Bina and did not expand to ZA, called Levush, and to Malchut, called Heichal, as they are below Bina.

                    That is why the Rav writes, “Know, that the Shoresh and the Neshamot and the Gufim are one Behina. There is no separation between them, but the Levushim and the Heichalot are as two separated Behinot from the above three Behinot.” It means that because of the Masach that was erected at the margins of Bina the Ohr stopped there.

                    From there onward the Ohr Elyon does not reach Pnimiut ZA and the Malchuiot in all the Olamot. As a result, they all came out to become surrounding Kelim, meaning receiving the Ohr from afar, as Ohr Elyon cannot clothe inside them anymore. The Levush is the Kli for Ohr Makif de Haya and the Heichal is the Kli for the Ohr Makif de Yechida.

                    Now you may see that these ZA and Malchut in the four Behinot in all the Olamot from Olam Nekudim downward are regarded as ZA and Malchut of the inner Bina. Ohr Elyon clothes their Pnimiut as well, though the general ZA and Malchut below Bina, were separated from the inner Kelim, where the Neshama, Ruach, Nefesh de Ohr Pnimi clothe, and became Kelim Makifim de Haya and Yechida.

                    Shoresh, Neshama, Guf are inner Kelim where the more Hitzon is worse. Levush and Heichal are Kelim Makifim where the more Hitzon is more important. Hence the Klipot are between the Guf and the Levushim, which is the place of the darkness, the worst.

                    1. The reason for it is that the three inner Behinot have Ohr Pnimi inside them. The worst of the Ohr Pnimi comes out inside the Or and ends there. The Ohr Makif is the opposite: it is known that the outer Ohr is greater (2).

                    It turns out that the Ohr that surrounds in the inner Levush, which clings to the Guf, is the smaller Ohr Makif among all of them. Hence the Klipot dwell there in the middle, in a place where there is neither Ohr Pnimi nor Ohr Makif. It is the middle between the Pnimi and the Makif, and it is called the place of darkness. That thing in each and every Olam is the Behina of Klipa in that Olam.

                    Ohr Pnimi

                    1. This has been explained in detail in Histaklut Pnimit (Part 2, Chap 1, item 7), with which you can understand the rest of the Rav’s words by yourself, and there is no reason to elaborate.

                    When the Partzufim of AK and ABYA clothe each other, they only clothe three Behinot: the Shoresh, Neshama, and Guf in it are cleaved together, and the Eser Sefirot de Gufot do not clothe the Eser Sefirot de Levushim.

                    1. Indeed, once we have clarified the matter in detail, we shall speak in general: It is known that the Pnimiut AK is the Ein Sof. It clothes the Shoresh of the Neshamot of Eser Sefirot in it, while these clothe the Behina of the Neshamot of the entire Eser Sefirot in it, which then clothe the Eser Sefirot of the Behinat Guf of AK.

                    It would have been appropriate for the Eser Sefirot of the Gufim to clothe the Eser Sefirot de Levushim. However, it is not so for the above reason, though the three Behinot Atik de Atzilut surround these three Behinot de AK.

                    Shoresh, Neshama and Guf de AK are clothed inside Shoresh, Neshama and Guf de Atik de Atzilut. Shoresh, Neshama, Guf de Atik de Atzilut are clothed in Shoresh, Neshama, Guf de AA de Atzilut, and Shoresh, Neshama, Guf de AA are clothed in Abba etc. similarly.

                    1. How so? The Eser Sefirot de Gufot de AK clothe inside the Eser Sefirot, the Shorashim of the Neshamot Eser Sefirot de Atik de Atzilut. These, in turn, clothe the Eser Sefirot of the Behinot of the Neshamot de Atik de Atzilut, and these clothe the Eser Sefirot de Gufot de Atik de Atzilut.

                    Similarly, the Behinot of the Shorashim and Neshamot and Gufim de AA clothe the Gufot de Atik. Similarly, the three Behinot de Abba clothe AA and the three Behinot de Ima to Abba. The three Behinot de ZA to Ima and the three Behinot of Nukva to ZA. This completes all the Behinot of the Gufot until Nukva de ZA.

                    AK and ABYA are intermingled. There are AK and ABYA in AK, AK and ABYA in Atzilut and AK and ABYA in Beria, in Yetzira and in Assiya. AA is the part of AK that is unattainable. Abba is Atzilut, Ima is Beria, ZAYetzira, and NukvaAssiya. Neshamot extend from Atzilut, Ruchot from Beria, Malaachim (angels) from Yetzira and Ofanim (wheels) from Assiya.

                    1. Know that Olam Atzilut consists of four Olamot ABYA; Beria consists of the entire ABYA, and so do Yetzira and Assiya. Thus Abba Atzilut and Ima Beria, ZA Yetzira and Nukva Assiya. Behinat AA is not apparent in any Olam since it is very concealed. Thus, from Olam AtzilutNeshamot, from Beria – holy Ruchin, from YetziraMalaachim, and from AssiyaOfanim (3).

                    Ohr Pnimi

                    1. Neshamot are Behinat Olam Beria; Ruchin are Behinat Olam Yetzira; Nefashot (pl. for Nefesh) are Behinat Olam Assiya. That is the meaning of the Rav’s words, “from Olam AtzilutNeshamot,” meaning Neshamot in Beria are poured from Olam Atzilut to Beria. “From Beria – holy Ruchin,” meaning the Ruchin, in Yetzira, are poured there from Olam Beria.

                    It is so because the Neshamot are poured to the righteous that stand in Beria from Zivug ZON de Atzilut. From Zivug ZON de Beria, the Ruchin are poured to the standing in Yetzira.

                    Adam consists of Nefesh, Ruach, Neshama, Haya from the four Olamot ABYA. Each of their Behinot contains Nefesh, Ruach, Neshama, Haya. Neshama de Nefesh is more important than Ohr Nefesh de Ruach

                    1. Adam consists of four Olamot. If he has but Nefesh de Assiya, and then sins, flaws it and puts it into the Klipot, he is told, “The gnat comes before you,” because the gnat did not do anything to enter the Klipa.

                    If he did not sin, he is considered to be in Ofanim. Sometimes, he will have only Behinat Nefesh, and he is more important than he who has Ruach (4), such as he who has Neshama in the Nefesh. It is known that each and every Olam contains all four.

                    This is Adam, because when he began to illuminate, and correct bit-by-bit, Behinat Neshama in Ruach de Yetzira shines in him immediately, though it has still not clothed him entirely. It is so because it is impossible to clothe in him entirely before he completely corrects his Nefesh. Indeed, this man, who has Ruach inside, who is Behinat Nefesh in Ruach de Yetzira, is certainly worse than this above Behina.

                    Ohr Pnimi

                    1. This is the rule: the Nefesh of the degree is regarded as Ruach of its lower degree. Likewise, Ruach of the Upper degree is regarded as Neshama of its lower degree, and Neshama of the Upper degree is Haya to the lower, and Haya of the Upper is regarded as Yechida to its lower.

                    You can therefore understand that Nefesh de Ruach is regarded as Ruach of the degree of Nefesh. Similarly, Ruach de Ruach is regarded as Neshama to the degree of Nefesh etc. The Rav writes, “Sometimes it will have no more than Behinat Nefesh. However, he would be more important than he who has Ruach.” He wishes to say that he who has Neshama de Nefesh is more important than he who has Nefesh de Ruach. It is so because Neshama de Nefesh is equal to Ruach de Ruach, but more important than Nefesh de Ruach.

                    It is possible to merit Nefesh de Atzilut and even higher. The one who merits Ruach de Yesod de Atzilut will be the husband of the Shechina.

                    1. A man may also have Nefesh de Atzilut and also higher. If he has Ruach from Behinat Yesod de Atzilut he will be the husband of the Matronita (Mistress) and he will be called “A Man of God”.

                    HaVaYaH with filling of AB is the Yod de HaVaYaH, namely Atzilut. With filling of SAG is the first Hey of HaVaYaH, namely Beria. With filling of MA it is Vav de HaVaYaH, namely Yetzira and with filling of BON it is the lower Hey de HaVaYaH, namely Assiya.

                    1. Four Otiot HaVaYaH in the four Olamot Atzilut, Beria, Yetzira, Assiya: Yod in Atzilut, the Name AB de Yodim, for “In wisdom hast Thou made them all” (5). Hey in Beria, the Name SAG, for Ima nests in Kursaya. Vav in Yetzira, the Name MA, for six Sefirot nest in Yetzira; lower Hey in Assiya, the Name BON, for Malchut nests in the Ofan.

                    Ohr Pnimi

                    1. There are four fillings in Yod, Hey, Vav, Hey:

                      1. Filling of Yodin: Yod Hey Viv Hey, in Gimatria AB (72).

                      2. Filling of Yodin and Aleph: Yod Hey Vav Hey, in Gimatria SAG (63).

                      3. Filling of Alephin: Yod He Vav He, in Gimatria MA (45).

                      4. Filling of Heyin, in Gimatria BON (52).

                    Filling of AB implies Hochma, which is Yod of HaVaYaH; filling of SAG implies Bina, which is Hey de HaVaYaH; filling of MA implies ZA, which is Vav de HaVaYaH, and filling of BON implies Malchut, which is the lower Hey de HaVaYaH.

                      Explains the Hitpashtut of Ohr Ein Sof to make Kelim in four Behinot of Aviut by picturing the organs of Adam, which are: Eynaim, Awzen, Hotem, Peh. The more Zach is more important, and Eynaim are Behina Aleph, AwzenBehina Bet, HotemBehina Gimel, PehBehina Dalet. Contains eight issues:

                      1. There is no form of description and attainment in Ein Sof whatsoever, and in order to create the Olam, he drew many expansions to be Shorashim and origins for Olam Atzilut. 2. There are four rudiments in every thing, which are the four Otiot Yod, Hey, Vav, Hey, which are RSRD (Reiah – sight, Shmiah - sound, Reiach - scent, Dibur – speech), which are: Haya, Neshama, Ruach, Nefesh. They are: Eynaim, Awzen, Hotem, Peh. 3. There is Hevel and Ruach in AHP, where each is more multiple: in Awzen there is little Hevel; it is stronger in Hotem, and it is most of all in Peh. 4. The Awznaim (pl. for Awzen) are Bina, which is Behina Bet, who has little Aviut, and she is Neshama. The Hotem is ZA, which is the more Av Behina Gimel, and he is Ruach. Peh is Malchut, Aviut de Behina Dalet, and the most Av. She is Ohr Nefesh. 5. Reiah is Ohr Haya. There is no actual Hevel in the Eynaim as there is in AHP. It is the very fine Aviut de Behina Aleph. 6. Hevel in the Eynaim is the Kli for Ohr Makif de Haya. However, the Ohr Yashar in it extends downward as Histaklut, which is Zivug de Hakaa. 7. The Hitpashtut of the Ohr to make Kelim, which is Histaklut, comes from the Eynaim, being Ohr Hochma, and not from AHP. 8. The three Havalim (pl. for Hevel) became Behinat Kelim to Nefesh, Ruach, Neshama.

                      There is no form of description and attainment in Ein Sof whatsoever, and in order to create the Olam, he drew many expansions to be Shorashim and origins for Olam Atzilut

                      1. It is known that the Ein Sof is completely formless. When He came to think of the creation of the Olam by the order of the emanation, He began to draw from it the Hitpashtut of many Orot to become Shorashim and sources to the Atzilut (1) that would be emanated afterwards.

                      Ohr Pnimi

                      1. Hitpashtut Orot, as the Rav said (part3, Chap 1, item 3), referring to the Ein Sof that expanded to make Kelim by Zivug de Hakaa and raising Ohr Hozer. He says here that right in Olam AK there began a drawing of many Orot from it by the above Zivug de Hakaa, enough to emanate twenty-five Partzufim in that Olam. These twenty-five Partzufim of AK would be the Shorashim and the sources of Atzilut that would later be emanated, meaning the twenty-five Partzufim that would be emanated in Olam Atzilut. That is why the Rav writes “Hitpashtut of many Orot to become Shorashim and sources to the Atzilut,” as he will explain henceforth.

                      There are four rudiments in every thing, which are the four Otiot Yod, Hey, Vav, Hey, which are RSRD (Reiah – sight, Shmiah - sound, Reiach - scent, Dibur – speech), which are: Haya, Neshama, Ruach, Nefesh. They are: Eynaim, Awzen, Hotem, Peh

                      1. We shall speak of it by way of parable and allegory: you already know that there are four elements to every thing. They are: Reiah (sight), Shmiah (sound), Reiach (scent), Dibur (speech). They are the four Otiot HaVaYaH, and are: Neshama to Neshama, Neshama, Ruach, Nefesh. We shall begin to explain from the degree of Neshama, and then return to its preceding.

                      There is Hevel and Ruach in AHP, where each is more multiple: in Awzen there is little Hevel; it is stronger in Hotem, and it is most of all in Peh

                      1. The organs Awznaim (pl. for Awzen) certainly have a fine Ruach inside them (2). The proof of it is that when one thoroughly blocks one’s ear with one’s finger, one feels as though there is a great sound inside them. This is because of the Ruach accumulated in it, wishing but unable to come out.

                      Next organ in degree is the Hotem. The Ruach that comes out of it is sensed more than what comes out of the Awzen. Next organ in degree is the Peh, for the strongest Hevel and Ruach than all come out of it.

                      Ohr Pnimi

                      1. Know, that this Ohr Hozer that is brought back to its place by Zivug de Hakaa, as the Rav says (Part 3, chap1, item 3), is called, “Hevel that comes out of the Partzuf,” or “Ruach that comes out of the Partzuf.” It means that it cannot clothe it because of the power of detainment in the Masach there. For that reason it must return to its place (see Table of Topics, Part 2, item 2).

                      You should also know that there are five Behinot that contain the entire reality after the Tzimtzum, namely AK, Atzilut, Beria, Yetzira, Assiya. They are five levels one below the other from Keter to Malchut, produced by the Hizdakchut of the Masach (see Table of Topics, Part 2, item 17).

                      Because the Masach de Behina Dalet that operated in AK had been purified, and remained in Aviut de Behina Gimel, new Eser Sefirot were emanated on the level of Hochma, called Atzilut. Because Masach de Behina Gimel was then purified as well, and remained in Aviut de Behina Bet, new Eser Sefirot were generated on the level of Bina, called Beria (see Rav’s words in Part 3, Chap 4, item 3, and Ohr Pnimi, item 9).

                      Finally, the entire Aviut was purified from the Masach and only its Shoresh remained, where there is no Hakaa and no level of Ohr Hozer. Consequently, the Eser Sefirot emerge here is only in Behinat Malchut and they are called Olam Assiya.

                      For the very same reason and cause that was explained regarding the four general levels, which are AK and ABYA, the five levels of the Eser Sefirot must therefore emerge in each and every Olam too. They are called five Partzufim: AA, Abba, Ima, ZA and Nukva.

                      Moreover, in each and every Partzuf there must also emerge five levels of Eser Sefirot one below the other down to Malchut, called Galgalta, Eynaim, Awzen, Hotem, Peh, or KHB ZA and Malchut, or NRNHY. This matter will be explained sufficiently in Histaklut Pnimit here, for we should not elaborate here because of its length.

                      The Rav wrote here: “As the value of the organ, so is its fineness.” It means that the Kli in which the designated Ohr clothes is called Evar (Organ). The fineness or the Aviut of the Evar is measured by the Aviut of the Masach that operates there.

                      Thus, the place where Masach de Behina Bet operates is called “Fine Evar” and the Ruach that comes out of it is very fine. It means that the Ohr Hozer rising and returned from that Kli is very fine, reaching neither Keter, nor Hochma, but Bina. For that reason these Eser Sefirot reach up to Bina, as explained above.

                      It is said: “Next organ in degree is the Hotem. The Ruach that comes out of it is sensed more than what comes out of the Awzen.” It is so because the place where Masach de Behina Gimel operates is called Hotem, where the “Ruach that comes out of it”, meaning the Ohr Hozer that is pushed back and exits that Kli is of a greater measure, thus reaching Hochma. That is why the Eser Sefirot de Hotem reach up to Hochma.

                      It is said: “Next organ in degree is the Peh, for the strongest Hevel and Ruach than all come out of it.” it is so because the place where Masach de Behina Dalet operates is called Peh. The Hevel that comes out of it, being the Ohr Hozer that leaves it and ascends upward, is stronger than all, for its measure is full, reaching up to Keter. For that reason these Eser Sefirot have the level of Keter.

                      The Awznaim (pl. for Awzen) are Bina, which is Behina Bet, who has little Aviut, and she is Neshama. The Hotem is ZA, which is the more Av Behina Gimel, and he is Ruach. Peh is Malchut, Aviut de Behina Dalet, and the most Av. She is Ohr Nefesh

                      1. As the value of the organ, so is its fineness. The Awznaim are Bina, being finer. Thus, the Ruach that comes out of them is very fine. The organ Hotem is also finer than the organ Peh, as we’ve mentioned. Thus, by way of allegory, we can say that Ruach that comes out of the Awzen is called Neshama (3), from the HotemRuach, and from the PehNefesh.

                      Ohr Pnimi

                      1. Eser Sefirot from Zivug de Hakaa in the Masach de Peh are at the degree of Keter, which is Ohr Yechida, and from the Hotem – the degree of Hochma, which is Ohr Haya etc. However, the order of the Hitlabshut of the Orot in her is not so, but the opposite, for the more important Ohr clothes the purer Kli.

                      Thus, Ohr Yechida clothes only the purest of all, called Keter or Galgalta. Ohr Haya clothes only Kli de Hochma, which is Behina Aleph, called Eynaim. Ohr Neshama clothes only Kli de Bina, namely Behina Bet, called Awzen, and Ohr Ruach clothes Kli de ZA, meaning Behina Gimel, called Hotem. Finally, Ohr Nefesh clothes Kli de Malchut, which is Behina Dalet, called Peh.

                      The rule is that “Any giver needs the more Av Behina, and any receiver must receive in the more Zach thing.” That means that for Hamshacha of Ohr Elyon to bestow in the Tachton, the Tachton must have a more Av Kli and Masach, as we have said, that the greater the Aviut of the Masach, the greater the Ohr Hozer that leaves it.

                      It turns out that it reaches higher too, for if the Tachton has no more than Masach de Behina Gimel, it lacks the degree of Yechida, and has only the degree of Haya. However, the reception of the Tachton is always in the more Zach thing, meaning the Ohr that is poured to it clothes only the purest Behina, and the more important Ohr needs the purer Kli. I have already explained that issue elaborately in Histaklut Pnimit Part 2, item 87.

                      Reiah is Ohr Haya. There is no actual Hevel in the Eynaim as there is in AHP. It is the very fine Aviut de Behina Aleph

                      1. It has been explained that from the Behina of the Reiah itself comes the Neshama to Neshama. However, know that Behinat Reiah is not the actual Hevel that comes out of the Ayin (eye), as is in the Awzen, Hotem, Peh, where Neshama, Ruach and Nefesh are Actual Havalim (pl. for Hevel) expanding from them downward (4).

                      Ohr Pnimi

                      1. It tells us that the force of the Aviut of the Masach is only apparent as it expands from above downward (see Ohr Pnimi, Part 3, Chap 4, item 50). It is so because after every Zivug de Hakaa, Ohr Hozer ascends and clothes the Eser Sefirot de Ohr Yashar from Malchut upward to Eser Sefirot de Rosh and the roots of the Dalet Behinot. After that, it descends once more and expands from Malchut downward by the same amount it has in the Eser Sefirot de Rosh from below upward.

                      Thus, the Ohr Hozer that ascends from below upward does not carry any Aviut with there with it. Rather, the same Eser Sefirot that expand from above downward are completely limited in the measure and Gevul of the level of the Masach, since the Masach is their entire Shoresh.

                      Hevel in the Eynaim is the Kli for Ohr Makif de Haya. However, the Ohr Yashar in it extends downward as Histaklut, which is Zivug de Hakaa

                      1. The Eynaim are not so (5) because their Hevel itself remains in its place as Ohr Makif called Neshama to Neshama (6). However, there is something that is drawn from it, being only the Reiah and the Histaklut, not the actual downward drawn Hevel. Thus, the Kelim that are called Guf were made from the Behina of that Reiah, but the Hevel of the eye itself is very internal and cannot extend and expand downward.

                      Ohr Pnimi

                      1. It means that Aviut de Behina Aleph, called Eynaim, is very frail for the reason stated in Ohr Pnimi, that the above Aviut refers to the will to receive in every Ne’etzal, which differentiates it from the Ohr Elyon, in which there is no will to receive. Thus, Behina Aleph, whose Aviut is frail since it extends from the Upper Force, as the will to bestow in the Elyon is a compelling law in the Tachton to have a will to receive its bestowal. For that reason it is not regarded as Shinui Tzura in the Tachton and Aviut, before the Ratzon awakens in it by the power of its own awakening, namely Behina Bet.

                      Thus, there is no Zivug de Hakaa in Ohr Eynaim, namely Behina Aleph, because the Ohr Hozer, which is the Hevel that comes out of Behina Aleph, remains in its place. In other words, it does not depart from it as Ohr Hozer. This is the meaning of the Rav’s words, “The Eynaim are not so because their Hevel itself remains in its place.”

                      1. It means that Ohr Hochma does not have a Kli to clothe in for lack of any Ohr Hozer, which is a Kli in the Eynaim. Hence the Ohr Hochma remains outside and shines from afar without Hitlabshut. This Ohr is called Ohr Haya, or Neshama to Neshama.

                      The Hitpashtut of the Ohr to make Kelim, which is Histaklut, comes from the Eynaim, being Ohr Hochma, and not from AHP

                      1. Since this Reiah extended from the Eynaim (7), which are more Elyonim than the Awzen, Hotem, Peh, that Reiah alone had sufficient power to create and make the Kelim, and their Hevel itself was not needed. It is not so in the Awzen, Hotem, Peh, which are more Tachtonim. That is because their very Hevel itself had to expand to make and emanate the above-mentioned Behinot, and nothing real came out of them except by the power of the Hevel itself (8).

                      Ohr Pnimi

                      1. You should know that the Tzimtzum and the Masach relate only to Ohr Hochma, not to Ohr Hassadim (see Table of Topics, Part 1, item 6). Thus, relating to the Hitpashtut Ein Sof to make Kelim (mentioned in the words of the Rav Part 3, Chap 1, item 3) by Zivug de Hakaa in the Masach, this Zivug de Hakaa relates only to Ohr Hochma, called Reiah and Histaklut.

                      It is so because only that Ohr is not accepted in Behina Dalet due to the Masach and the Tzimtzum. However, Behina Bet and Bina, which is Ohr de Hassadim, is not detained by the Masach.

                      That is the meaning of the Rav’s words, “Reiah alone had sufficient power to create and make the Kelim and their Hevel itself was not needed. It is not so in the AHP.” It means that only Ohr Eynaim, called Reiah, which was restricted, has Hakaa and Ohr Hozer, which are the Kelim.

                      The AHP, whose primary Ohr is Ohr de Hassadim, do not perform any Hakaa. Also, any Zivug de Hakaa in the AHP comes only by the power of the Ohr Hochma that shines in them. This is called Histaklut Eynaim in AHP. It means that because of the He’arat Ohr Hochma in them, the Masach detains the Orot in the AHP as well.

                      1. Meaning from Havalim that expand from them downward (as written in Ohr Pnimi, this chapter, item 4), which is Ohr Hozer that descends from above downward. It is similar to what is written about the Sefira of Malchut in Histaklut Pnimit (Part 2, item 109).

                      This is because Behina Dalet, called Peh here, does not receive anything from Ohr Yashar, because of the Masach in her. Instead, after she elevates Ohr Hozer from her upward, this Ohr Hozer descends once more from the Masach downward, and expands Malchut into Eser Sefirot from her and within her (see Part 3, Chap 2, item 3). She receives the entire level of the Eser Sefirot that the Ohr Hozer clothed from Malchut upward within them.

                      By the very same way, the Kelim of the Awzen and Hotem do not receive anything from the Hevel, namely the Ohr Hozer that ascends from them upward. It is so because since the Masach had been purified from Behina Dalet to Behina Gimel, it is considered that Malchut rose to the place of ZA, meaning the Hotem.

                      Because of that, the Masach detains Kli de Hotem from receiving any Ohr Yashar and pushes that Ohr back up, which is called “Zivug de Hakaa in Behina Gimel”. Thus, Kli de Hotem does not receive any Ohr Yashar because it leaves it, but only afterwards when the Ohr Hozer expands from the Hotem downwards, in Malchut in the place of Behina Dalet, namely the Peh. Similarly, the Kli named Awzen does not receive any Ohr Yashar for the above reason, but through the Ohr Hozer that descends from Awzen downward.

                      The Rav writes, “It is not so in the Awzen, Hotem, Peh, which are more Tachtonim. That is because their very Hevel itself had to expand.” It means that after the Hevel itself, meaning the Ohr Hozer descends and expands from above downward, they expand into Eser Sefirot and become Kelim to receive the Ohr.

                      It is said, “nothing real came out of them except by the power of the Hevel itself.” In other words, by the power of their Ohr Hozer, called Hevel, which overturns and descends from above downward, as has been explained.

                      The three Havalim (pl. for Hevel) became Behinat Kelim to Nefesh, Ruach, Neshama

                      1. However, since the Behina of the Ayin was not actual Hevel (9), but only Reiah, only the Kelim were made of it (10). However, in the Awzen, Hotem, Peh, which could not even make the Kelim without the actual Hevel, but since it is actual Hevel, they became Nefesh, Ruach, Neshama (20).

                      Ohr Pnimi

                      1. It is written above that Behina Aleph does not raise Hevel, which is Ohr Hozer, because her Aviut is very frail, and she does not perform Zivug de Hakaa. The Rav writes, “was not actual Hevel, but only Reiah.” It means that there is no Ohr Hozer there, only Ohr Yashar, being Ohr Hochma, called Reiah.

                      2. It means that no Kli was made of the Behina of the Ayin itself. That is because there is no Hevel there, but her Behina of Hakaa makes the Kelim in the Awzen Hotem Peh. Had it not been for the Ohr Hochma, called Reiah, there wouldn’t have been any Zivug de Hakaa there, and there wouldn’t have been a Kli in the AHP as well.

                      1. It is so because Hevel de Behina Dalet that expands from Peh downward became a Kli to Nefesh, Hevel de Behina Gimel to Ruach and Hevel de Behina Bet to Neshama. Remember the opposite value between the pouring of the Ohr and the reception of the Ohr, as written in Ohr Pnimi (this chapter, item 3).

                        Explains Zivug de Histaklut Aleph de Eynaim in AHP, from which the Kelim de Rosh were made, and also Zivug de Histaklut Bet, from which Kelim de Guf were made. Contains eight issues:

                        1. The Kelim were made from Ohr Histaklut in Havalim de Nefesh Ruach Neshama, which are Behina Dalet, and Behina Gimel, and Behina Bet. 2. “And God saw”: this is Histaklut; “Et” (the), is the Nefesh; the “Ohr” (Light) is Ruach and Neshama; “divided”: made the Kelim, which are separation and Gevul. 3. In Histaklut there is Ohr Yashar and Ohr Hozer because when the Ohr Yashar expanded unto the Masach on Malchut, the Masach pushed the Ohr upward and the Ohr that returned clothed the Ohr Yashar from below upward. 4. In the beginning of the Hitpashtut of the Ohr Yashar for Zivug de Hakaa on the Masach in Malchut, it created only the roots of the Kelim for the Rosh. 5. Making Kelim de Guf requires Histaklut Bet on the Masach in the Peh, namely Malchut. 6. The Shoresh, which is the Keter that is close to the Ayin came out in Eser Sefirot de Histaklut. HB and TM expand from Ayin downward to the Yesod, which is close to the Peh. 7. The Shoresh, which is the Keter, came out in the Ohr Hozer close to the Peh, which is Malchut, the Shoresh of the Ohr Hozer. HB and TM expand and rise from the Peh upward to Malchut de Ohr Hozer that reaches near the Ain and clothe the Eser Sefirot de Ohr Yashar. 8. The Eser Sefirot de Ohr Hozer make the degree of all the Kelim equal when incorporated in the Eser Sefirot de Ohr Yashar.

                        The Kelim were made from Ohr Histaklut in Havalim de Nefesh Ruach Neshama, which are Behina Dalet, and Behina Gimel, and Behina Bet

                        1. We must understand the matter of Reiah and Histaklut of the Eynaim. Know, that the Reiah of the Eynaim extended Histaklut from it in the above-mentioned Nefesh, Ruach Neshama (1), and the Kelim were made because of her Histaklut upon them.

                        It is written, “And God saw the light, that it was good; and God divided” etc. The Ruach and the Neshama are called Ohr (2), and the Nefesh is called Et (the), because Nefesh, namely Malchut is called Et.

                        Ohr Pnimi

                        1. It is called Hitpashtut Ohr Ein Sof in Zivug de Hakaa to make Kelim, because Ohr Ein Sof is Ohr Hochma, the only one where there is Zivug de Hakaa.

                        2. Meaning Behinat Ruach and Neshama de Ohr Yashar in and of themselves before the ascents of the Masach and its Hizdakchut from Behina Dalet to their Behinot. It is so because then they have no Behina of Kli, for there is no Kli but in Behina Dalet.

                        However, the first three Behinot de Ohr Yashar are regarded merely as generators of the appearance of the Kli, meaning Behina Dalet (see Histaklut Pnimit Part 2, item 15).

                        The Rav wrote, “The Ruach and the Neshama,” meaning Behina Bet and Behina Gimel, “are called Ohr,” because they are not regarded as Kelim.

                        “And God saw”: this is Histaklut; “Et” (the), is the Nefesh; the “Ohr” (Light) is Ruach and Neshama; “divided”: made the Kelim, which are separation and Gevul

                        1. It turns out that upon the Histaklut of His Reiah in the Et, the Ohr, being the Nefesh, called Et (3), and the Ruach and the Neshama, called Ohr, the Kelim, which separate and create the difference, the Gevul and the limit in the Orot emerged. This is the meaning of “and God divided.”

                        Ohr Pnimi

                        1. Et indicates the collective of the twenty-two Otiot from Aleph to Tav. Only Malchut raises Ohr Hozer and all the changes and the Otiot and the combinations of the Otiot in the Olamot are formed only because of the Ohr Hozer. This is the reason she is called Et, indicating that she is the source of every Gevul, measure and difference.

                        In Histaklut there is Ohr Yashar and Ohr Hozer because when the Ohr Yashar expanded unto the Masach on Malchut, the Masach pushed the Ohr upward and the Ohr that returned clothed the Ohr Yashar from below upward

                        1. Know, that there are two Behinot in this Histaklut, which are Ohr Yashar from above downward, and Ohr Hozer from below upward (4). First, the Reiah extended from above to the end of the tenth, lowest Behina of the Nefesh.

                        Then, when the Ohr returned from below upward, the separating Kelim were made and formed and clothed all the parts of the Nefesh from below upward. This matter of the Histaklut and how the Kelim were made from below upward has been explained above thoroughly in the previous study [brought here in item 6], and study it there carefully.

                        Ohr Pnimi

                        1. It means that that part of the Ohr that is received in the Partzuf, meaning until Malchut, is called Ohr Yashar from above downward. The part of the Ohr that is not received in the Partzuf, meaning that measure of the Ohr Elyon that belongs to Malchut and the Masach in it that rejects and pushes back to its place, is called Ohr Hozer from below upward.

                        Thus, the Ohr Yashar and Ohr Hozer are both regarded as Ohr Elyon equally, but the difference is that this Ohr Yashar is received in the Partzuf, and the Ohr Hozer is only the Ohr of Histalkut from Kli Malchut.

                        In the beginning of the Hitpashtut of the Ohr Yashar for Zivug de Hakaa on the Masach in Malchut, it created only the roots of the Kelim for the Rosh

                        1. Know, that this Ohr Yashar had the strength to make Kelim for the Rosh (5), yet it would not be apparent before this Histaklut strikes the Ohr Nefesh of the Peh, rendering the Behina of the Kelim of the Rosh apparent (6).

                        Ohr Pnimi

                        1. It is written above, that there is no perception in the Ohr Yashar without it clothing the Ohr Hozer. For that reason the Sefirot de Ohr Yashar above the Ohr Hozer are not apparent in the Partzuf although they are there. For example, Ohr Hozer that reaches the degree of Bina does not display the Keter and Hochma in that Partzuf, though they are clothed in the Pnimiut of Bina (see Ohr Pnimi, Chap 3, item 6).

                        2. It means that by clothing the Eser Sefirot de Ohr Yashar in the Ohr Hozer that ascends from the Masach from below upward, they suffice for Kelim de Rosh, meaning only Shorashim for Kelim, but not complete Kelim.

                        Making Kelim de Guf requires Histaklut Bet on the Masach in the Peh, namely Malchut

                        1. However, the Kelim of the Guf (7), which are the lower seven, did not have the ability to make them in the Ohr Yosher of the mentioned Histaklut alone, but until the Histaklut strikes the Ohr Nefesh of the Peh. The Ohr would return from below upward through the both of them (8) and clothe the lower seven, called Guf.

                        Ohr Pnimi

                        1. Meaning after the Ohr is overturned and descends from the Masach downward, at which time Malchut, which is the Peh, expands and spreads into Eser Sefirot from her and within her until the Malchut in her (Ohr Pnimi, Chap 2, item 3). It is called “Nefesh of the Peh”, and then the complete Kelim, called Guf, or Eser Sefirot of the Guf are made.

                        2. It means that by the Ohr of Histaklut, which is Hitpashtut Ohr Ein Sof, and by Malchut, which is the Masach that strikes and pushes the Ohr backwards, these two participate in the making of the Kelim.

                        You must know the meaning of Histaklut Bet that is mentioned here: it is the ascent of the Orot to the Maatzil, meaning the Hizdakchut of the Masach from Behina Dalet to Behina Gimel, until it purifies to Behinat Shoresh, called Maatzil. As it leaves, it creates all five levels, called five Kelim, KHB, ZA and Malchut de Guf.

                        Hitpashtut Aleph to Nefesh de Peh creates Kli de Keter of the Guf. When Malchut ascends to ZA, meaning when Behina Dalet purifies to Behina Gimel, there is a second Zivug de Hakaa, and it produces the level of Hochma. That, in turn, creates Kli de Hochma of the Guf.

                        When Malchut ascends to Behina Bet, the Kli de Bina of the Guf is created in the above manner, and when Malchut rises to Behina Aleph, Kli de ZA of the Guf is made in the above manner. When Malchut rises to her Behinat Shoresh, meaning when she is purified from her entire Aviut, the Kli of Malchut de Guf is made.

                        The Rav wrote that by Histaklut Bet of Zivug de Hakaa in Masach de Malchut de Hitpashtut Peh, the Ohr Hozer ascends once more from below upward, until it leaves entirely. That creates Eser Sefirot KHB ZA and Malchut of the Guf.

                        The Shoresh, which is the Keter that is close to the Ayin came out in Eser Sefirot de Histaklut. HB and TM expand from Ayin downward to the Yesod, which is close to the Peh

                        1. Indeed, in the Eser Sefirot of the Histaklut, the more adhesive with its Shoresh is higher, because Keter is the closer and nearer to the Ayin then the rest, and similarly the rest.

                        The Shoresh, which is the Keter, came out in the Ohr Hozer close to the Peh, which is Malchut, the Shoresh of the Ohr Hozer. HB and TM expand and rise from the Peh upward to Malchut de Ohr Hozer that reaches near the Ain and clothe the Eser Sefirot de Ohr Yashar. The Eser Sefirot de Ohr Hozer make the degree of all the Kelim equal when incorporated in the Eser Sefirot de Ohr Yashar

                        1. Indeed, Behinat Malchut came out first (9). When the Ohr strikes and returns, the entire Behina of the Kelim was even (10). That is because if Yesod had expanded before it more than Malchut (20), it would have been equal with Malchut, although it is Yesod [because it expanded more].

                        It would have been so because Yesod would have the strength to expand more (30) because of the multitude of the Ohr of Malchut. However, it has no merit over Malchut (40), but because of this Hitpashtut, it is regarded as Ohr Hozer, which returns and comes closer to its origin.

                        However, in terms of the Kelim themselves, they are equal. When the Ohr clothes the Hevel once more (50) and it is close to the Peh, the Ohr of the Peh is greater than the Ohr of the Awzen, since the Hevel of the Peh (60) is regarded as Rosh when it is there. However, when the Hevel of the Awzen is here, it is still regarded as the rest of the Guf (70).

                        Ohr Pnimi

                        1. It means that in the discernment of the Eser Sefirot de Ohr Hozer, Malchut came out first. It is so because she is the source and the Shoresh of any Eser Sefirot de Ohr Hozer, for all that Ohr Hozer is her own part, which she should have received had it not been for the detaining Masach.

                        Therefore, Malchut is regarded as Behinat Shoresh and Keter to the entire Eser Sefirot de Ohr Hozer, and as containing all of them. He writes, “Behinat Malchut came out first,” meaning the discernment of the Ohr Hozer.

                        1. The Ohr Yashar is arranged from above downward, meaning from Zach to Av. The greater the Zakut, the greater the importance. Conversely, the Ohr Hozer is arranged from below upward, meaning from Av to Zach. The greater the Aviut, the greater the importance.

                        Thus, when clothing each other, they are all equal. It is so because the lower in the Ohr Yashar, such as Malchut, is higher in the Ohr Hozer, as Malchut is the Keter de Ohr Hozer, and vise versa. It turns out, that Keter and Malchut are of equal level, as are the rest of the Sefirot.

                        A shortcoming in Ohr Yashar is always an advantage and abundance in Ohr Hozer, and vise versa. Thus, the entire Eser Sefirot are of equal level (see Histaklut Pnimit here, Chap 3).

                        1. Meaning, even though Yesod has Ohr Yashar above, called “before it”, and Malchut does not take anything of the Ohr Elyon before her, since the Masach detains it and pushes all of it up, still they are the same, as he explains further.

                        1. Meaning the Ohr Hozer of Malchut that Yesod received gives it strength to expand more than its measure, for it reached by the power of that Ohr Hozer to the level of Keter.

                        1. It means that its entire merit over Malchut is that because Malchut is Ohr Hozer without Ohr Yashar, meaning Ohr of Histalkut from Malchut, which brings it back to its Shoresh. Yesod receives its part in Ohr Yashar, which is certainly a great merit. However, from the perspective of the Kelim themselves, meaning the Ohr Hozer, they are equal.

                        It means that after this Ohr Hozer leaves, it rose and clothed all the Sefirot and became a Kli to them. From that perspective, they are both equal. It is so because all the Ohr Yashar that is caught in the Partzuf is only because of the Ohr Hozer. There is not a single Sefira de Ohr Yashar that can shine to the Partzuf but her. Thus, the Ohr Yashar and the Ohr Hozer participate equally in the illumination of the Partzuf.

                        You must remember here what the Rav wrote earlier (this chapter, item 3), that Ohr Yashar and Ohr Hozer are both one and the same Ohr, meaning Ohr Histaklut. The shortcoming of the Ohr Hozer is only in that it is Ohr Histalkut from Malchut.

                        However, now it is the opposite. Any Hitpashtut of Ohr in general is connected and depends on the Ohr Hozer. That makes it completely equal with the Ohr Yashar, for now it has become Ohr Hitpashtut, since it became Kelim. That is why the Rav writes, “However, in terms of the Kelim themselves, they are equal.

                        1. There is a scribe’s error here. It should have said “When the Hevel clothes the Ohr once more,” because Hevel is Ohr Hozer that clothes the Ohr Yashar.

                        1. Because the Peh is the Shoresh of the Ohr Hozer and that is why it is a Rosh, meaning Keter.

                        1. Because Ohr Hozer that reaches the Awzen, which is Bina, is the Sefira Hod de Ohr Hozer, which is Behinat Guf (see here in Histaklut Pnimit, Chap 3).

                          Chapter thirteen explains the matter of Zivug de Hakaa of Histaklut Eynaim in AHP, from which the Kelim were made, plus an explanation.

                          1. A Drush (homily) that I wrote regarding the roots of the emanation of Atzmut and Kelim that were made of AHP and Eynaim as Reiah, Shmiah, Reiach, Dibur (sight, hearing, scent, speech respectively). I have found this in the words of Rav Gedalia. When the Orot expanded from Awzen and Hotem up to opposite the Peh, where all the Havalim join, in the place they join they all have Behinat Nefesh.

                          The Hevel of the Awzen cannot connect to the Hevel of the Peh, but only at a distance. The same applies for the Hevel of the Hotem, but it does not need as great a distance as the Hevel of the Awzen to connect to the Hevel of the Peh.

                          For that comes Histaklut Eynaim, and the Kelim were made in the Hakaa that it struck in this Hevel. There is Pnimi and Hitzon in this Histaklut, as there is Pnimiut and Hitzoniut in all the organs, and thus all their Kelim were made. Since there is no Hevel coming out in the Reiah of the Eynaim, but only Histaklut, only the Kelim are made.

                          1. That Histaklut is greater than all the above three Havalim because the Reiah is Yod, the Shmia is Hey, Reiach is Vav and Dibur is Hey. Thus we have the four Otiot HaVaYaH, which are HBTM and are NRNH.

                          The Reiah is Haya, Yod of the Name, called Hochma. The Upper Hochma shines through the Eynaim, but if actual Hevel were to emerge through the Eynaim, it would be impossible to receive below. For that reason only Histaklut was drawn from it, and it had the strength to make Kelim for these three Behinot: Yod de Neshama in Hevel Awzen, Yod de Ruach in Hevel Hotem and Yod de Nefesh in Hevel Peh. This is the meaning of “From afar the Lord appeared unto me.”

                          Regarding the other Havalim, had there been Histaklut from them alone, through a Masach like the Eynaim, they wouldn’t have had the strength to make Kelim. All this is Din, whether in Behinat Hitpashtut of the Hevel, or the Histaklut of vision. This Reiah is Gevura in Gimatria, and Dibur with four Otiot is 216 in Gimatria.

                          1. This Histaklut comes and strikes at the place where the three Havalim join together, which is Behinat Nefesh. This is, “And God saw the Light.” The OHR is Behinat Hevel Awzen and Hotem, being Behinat Neshama and Ruach. Et (the) is Behinat Peh, which is Nefesh. When He saw the Nefesh, then “God divided,” which is the making of the Shorashim of the Kelim.

                          2. This Histaklut in the direct way makes an impression in each and every Behina [another version - Roshim, pl. for Rosh]. It is because it hits every single Behina of the Histaklut: for Behinat Hevel, Keter in Keter. All the imprint [another version – beginning] of the Kelim was made in this manner, the external in the external organs, and the internal in the internal organs.

                          It did not end before the Histaklut struck the place where the Havalim join, which is the place of the Hitpashtut of the Havalim, namely their exterior. From the Hakaa of the Ohr Hevel to the Ohr Histaklut, Ohr Histaklut returned as Ohr Hozer and became a Kli in every Behina for the rest of the Guf, the exterior for the exterior organs, and the interior in the interior organs

                          1. Since in Histaklut, the more adhesive with the Shoresh is higher (1), for Keter [another version – the Keter], which is proximate the Ayin, came out last, and Malchut came out first (2), when returning and striking, all the Kelim are equal (3). If Yesod had previously expanded more than Malchut [the Yod is equal to Malchut], it would have been because of Malchut [though it is Yesod, for it expanded more] (4).

                          Because of the Ohr of [over] Malchut, Yesod had the strength to expand further, and there is no merit in it over Malchut (5). However, because this Hitpashtut is as Ohr Hozer, which returns and draws near to its origin, in the Kelim themselves they are equal.

                          Ohr Pnimi

                          1. It means that in the Eser Sefirot de Ohr Hozer that emerge from the Zivug de Hakaa called Histaklut, the Malchut, which is the Peh, called Et, is the Shoresh for the Eser Sefirot de Ohr Hozer. Thus, the more it is adhesive with the Shoresh, meaning with Behinat Malchut in the Peh, the higher and more important it is. That is because it extends from her and the Ohr Hozer comes out from below upward.

                          2. Meaning, in the Eser Sefirot de Ohr Yashar, Keter, which is proximate the Ayin, came out first and is the Shoresh of every Eser Sefirot de Ohr Yashar and its level is regarded as higher than all.

                          However, it is the opposite in the Eser Sefirot de Ohr Hozer that emerge by the Histaklut in Malchut. Malchut in the Peh becomes the Shoresh for the Eser Sefirot de Ohr Hozer and gives the Ohr to all Eser Sefirot. Thus, Yesod is second in merit, Hod is third etc. up to Keter, which is proximate the Ayin, receives last.

                          He said, “Keter, which is proximate the Ayin, came out last.” It means that it is the last to receive the Hitpashtut of the Ohr Hozer from Malchut.

                          1. It means that since Keter is first in merit from the perspective of the Ohr Yashar, Malchut is last in merit, for she receives last, and is the farthest from the Shoresh. It is the opposite from the perspective of the Hitpashtut of Ohr Hozer, namely Sefirat (the Sefira of) Malchut became the Shoresh and is the first in merit, and Keter last.

                          It turns out that all the Kelim equalize into the exact same level by clothing the Ohr Yashar in Ohr Hozer. It is so because all that is better is in Eser Sefirot de Ohr Yashar is worse in Eser Sefirot de Ohr Hozer, and vise-versa, all that is better in Eser Sefirot de Ohr Hozer, is worse in Eser Sefirot de Ohr Yashar. Thus, all the Kelim become equal.

                          1. It means that all the Sefirot rose and expanded on an equal level up to Keter, proximate the Ayin, by the Ohr Hozer that came out of Malchut from below upward. However, it is so because of Malchut in the Peh.

                          It is written that the more Yesod expands inwardly, meaning although it is more internal than Malchut, Malchut clothes it from without. However, this is not regarded as merit because its entire Hitpashtut up to Keter is by the strength of Malchut. Thus, Malchut is its Shoresh and in this Hitpashtut of the degree and merit.

                          It is written, “Because of the Ohr of [over] Malchut, Yesod had the strength to expand further.” It means that the Ohr Hozer of Malchut made it expand its level more than its measure in the Eser Sefirot de Ohr Yashar. It is therefore not better than its Shoresh, which is Malchut.

                          1. It means that in any case, there is merit in Yesod over Malchut, for her entire merit is only in Ohr Hozer. Yesod is superior to her in that he is first in the Eser Sefirot de Ohr Yashar, which is known to be much better than the Ohr Hozer.

                          However, this is only with respect to the Orot. From the perspective of the Kelim, their essence is made primarily of Ohr Hozer, as it is said, “in the Kelim themselves they are equal.” It is so because the level and the merit of the Kelim extend solely from Ohr Hozer. See Part 1, Panim Masbirot, Branch 3, where it is explained elaborately.

                          1. When the Ohr returns and clothes the Hevel, meaning when it is close to the Peh, the Hevel of the Peh is greater than the Hevel of the Awzen. That is because the Hevel of the Peh is now near the Peh as Behinat Rosh, while the Hevel of the Awzen is still regarded as Behinat the rest of the Guf, until it ascends opposite the Awzen.

                            Explains the Pnimiut and Hitzoniut of the five Olamot Adam Kadmon and ABYA, and how in every twenty-five degrees in every single Olam there are Pnimiut and Hitzoniut. It also divides the level of each and every Olam. Contains ten issues:

                            1. Pnimiut and Hitzoniut of Olam Assiya are Nefashot and Ofanim. 2. The NRNHY of the general Nefesh extend from the five Partzufim AA, AVI and ZON de Assiya. 3. Each Partzuf of the five Partzufim of Assiya consists of NRNHY. However, in NRNHY de AA they are all Yechida, in NRNHY de Abba they are all Haya and in NRNHY de Ima they are all Neshama. In de ZA they are all Ruach and in Nukva they are all Nefashot, and the degree of Malchut in the Olamot. 4. In general, the entire Ohr in Olam Assiya is regarded as Ohr Nefesh, and in specific, it contains NRNHY de Nefesh. Each of them contains NRNHY, which are twenty-five degrees. 5. Pnimiut and Hitzoniut de Yetzira are Ruchin and Malaachim (angels). Each of them contains five Partzufim AA, AVI and ZON. Each Partzuf contains five Behinot NRNHY, meaning twenty-five Behinot, and they are all only Ohr Ruach, the level of ZA in the Olamot. 6. Pnimiut and Hitzoniut de Beria are Neshamot and a Kisse (throne), in which there are holy Ruchin. Each of them contains twenty-five Behinot, and they are all only Ohr Neshama, and the level of Bina in the Olamot. 7. Pnimiut and Hitzoniut de Atzilut are the Atzmut of the Ohr and the Kelim. Each contains twenty-five Behinot, and they are all Ohr Haya and the level of Hochma in the Olamot. 8. Pnimiut and Hitzoniut de AK are the Atzmut of the Ohr and the Kelim. Each contains twenty-five Behinot and they are all Ohr Yechida and the level of Keter in the Olamot. 9. NRNHY in every Olam is Pnimiut and the Kelim that clothe them are Hitzoniut. 10. All the Olamot are one Partzuf made of ten Sefirot: AK is the Keter in them, Olam Atzilut is Hochma, and Beria is Bina. Yetzira is ZA and AssiyaMalchut. The Ohr in all of them is Pnimiut and the Kelim in all of them is Hitzoniut. Inside all of them there is Ohr Ein Sof, opposite which every thing is Hitzoniut.

                            Pnimiut and Hitzoniut of Olam Assiya are Nefashot and Ofanim

                            1. There is Pnimiut and Hitzoniut (1) in all the Olamot. In Assiya, their Hitzoniut is Ofanim (2), and the Pnimiut is Nefashot. However, these Nefashot are in general (3).

                            Ohr Pnimi

                            1. The Ohr is referred to as Pnimiut here, and the Kli as Hitzoniut. Regarding Pnimiut and Hitzoniut, they should always be understood according to the relevant context.

                            2. The Kelim de Olam Assiya are called Ofanim, and the Orot de Olam Assiya are called Nefesh.

                            3. Meaning relating to the “general” Eser Sefirot, which are five Olamot AK and ABYA, corresponding to KHB, ZA and Malchut, in which Yechida, Haya, Neshama, Ruach and Nefesh are clothed. Accordingly, all the Orot de Assiya are regarded as Malchut and Nefesh, though compared to the specific inner value of Olam Assiya itself, it has the entire NRNHY, as he will explain henceforth.

                            The NRNHY of the general Nefesh extend from the five Partzufim AA, AVI and ZON de Assiya

                            1. However, this Nefesh is divided into five Behinot NRNHY. These five Behinot are in the five Partzufim de Assiya, and they are all Nefesh of the Olamot in general.

                            Each Partzuf of the five Partzufim of Assiya consists of NRNHY. However, in NRNHY de AA they are all Yechida, in NRNHY de Abba they are all Haya and in NRNHY de Ima they are all Neshama. In de ZA they are all Ruach and in Nukva they are all Nefashot, and the degree of Malchut in the Olamot

                            1. Also, each Partzuf among them contains the above five Behinot NRNHY. However, being that these five Behinot are in AA, they are all called Yechida in Assiya. These five Behinot in Abba are called Haya de Assiya, and these five Behinot de Ima are all called Neshama. These five Behinot de ZA are called Ruach and these five Behinot in Nukva are called Nefesh.

                            In general, the entire Ohr in Olam Assiya is regarded as Ohr Nefesh, and in specific, it contains NRNHY de Nefesh. Each of them contains NRNHY, which are twenty-five degrees

                            1. It turns out that they are twenty-five individual Behinot (4), but in general they are not more than five Behinot, which are five Partzufim. However, when arranged according to the four Olamot ABYA, they will only be Behinat Nefesh in their general value.

                            Ohr Pnimi

                            1. Meaning five Partzufim. Each and every Partzuf contains NRNHY. Know, that these twenty-five Behinot are obligatory in every single Olam because of the emanation of that single degree that is the level of that specific Olam, as it is written in Histaklut Pnimit here. Thus, it is necessary to discern five Partzufim in Olam Adam Kadmon as well, in which there are Eser Sefirot KHB ZA Nukva one below the other, where the NRNHY of that specific Partzuf clothe.

                            You should also discern here that there are two kinds of Eser Sefirot: the first is the Eser Sefirot KHB ZA and Malchut, whose level is equal. It means that they emerge from a single Zivug de Hakaa, meaning from a single Behina. The second is Eser Sefirot KHB ZON one below the other, meaning which emerge by five Zivugim de Hakaa (pl. for Zivug de Hakaa) because of the Hizdakchut of the Masach, as it is written above regarding the emanation of the five Olamot AK and ABYA.

                            Know, that these obligatory twenty-five Behinot in each Olam that are spoken of in the words of the Rav, relate only to the Eser Sefirot one below the other. The Eser Sefirot of equal level are regarded only as a single Sefira, named after the highest Ohr in the degree (see Chap 9, item 3).

                            Pnimiut and Hitzoniut de Yetzira are Ruchin and Malaachim (angels). Each of them contains five Partzufim AA, AVI and ZON. Each Partzuf contains five Behinot NRNHY, meaning twenty-five Behinot, and they are all only Ohr Ruach, the level of ZA in the Olamot

                            1. Similarly, there are two Behinot in Olam Yetzira, Pnimiut and Hitzoniut. The Pnimiut are the Ruchin, and the Hitzoniut are the Mala'achim.

                            Each of them has five Partzufim: AA, Abba, Ima, ZA and Nukva. Each Partzuf is divided similarly into five, which are the five Behinot NRNHY found in Yetzira. Those are divided similarly into five inner Behinot and five general Behinot. All of them are only Behinat Ruach and Behinat ZA, compared to the value of all the Olamot.

                            Pnimiut and Hitzoniut de Beria are Neshamot and Kisse (throne), in which there are holy Ruchin. Each of them contains twenty-five Behinot, and they are all only Ohr Neshama, and the level of Bina in the Olamot

                            1. Similarly, Beria too has two Behinot Pnimiut and Hitzoniut. Pnimiut is the Neshamot and Hitzoniut is the Kisse, where the holy Ruchin are. Each of them is, in turn, is divided into twenty-five inner Behinot and five general Behinot, and they are all called Neshama and Bina, compared to the value of the Olamot.

                            Pnimiut and Hitzoniut de Atzilut are the Atzmut of the Ohr and the Kelim. Each contains twenty-five Behinot, and they are all Ohr Haya and the level of Hochma in the Olamot

                            1. Similarly, Atzilut has two Behinot Pnimiut and Hitzoniut. The Pnimiut is the Orot and the Atzmut inside it, and the Hitzoniut is the Kelim. Each Behina is divided into twenty-five inner Behinot and together they are Haya and Hochma, compared to the value of the Olamot.

                            Pnimiut and Hitzoniut de AK are the Atzmut of the Ohr and the Kelim. Each contains twenty-five Behinot and they are all Ohr Yechida and the level of Keter in the Olamot

                            1. Similarly, in Adam Kadmon there are two Behinot Pnimiut and Hitzoniut. The Pnimiut is the Atzmut inside him, and the Hitzoniut is the Kelim. Though compared to the rest of the Olamot they are not yet called Kelim, we shall call them Kelim only regarding their own Pnimiut.

                            Each of them contains all the above Behinot, and they are generally called Yechida and Keter with respect to all the Olamot. It is written in the beginning of Tikun 70 (Zohar, Tikunim), “AK is the Upper Keter” etc.

                            NRNHY in every Olam is Pnimiut and the Kelim that clothe them are Hitzoniut

                            1. Know, that all the interior in each and every Olam of the five Olamot consist of Yechida, Haya, Neshama, Ruach, Nefesh in that specific Olam. Its Hitzoniut is the Kelim and the Guf, where the Yechida, Haya, Neshama, Ruach and Nefesh clothe.

                            All the Olamot are one Partzuf made of ten Sefirot: AK is the Keter in them, Olam Atzilut is Hochma, and Beria is Bina. Yetzira is ZA and AssiyaMalchut. The Ohr in all of them is Pnimiut and the Kelim in all of them is Hitzoniut. Inside all of them there is Ohr Ein Sof, opposite which every thing is Hitzoniut

                            1. It turns out that all the Olamot are regarded as a single Partzuf (5), made only of Eser Sefirot. Adam Kadmon, in all his Behinot, is the Keter in them. The Atzilut is Abba in them, Beria, is the Ima in them and Yetzira the ZA in them. Assiya is the Nukva in them, and they are all one Partzuf.

                            There is Atzmut, which is the Pnimiut, and the Kelim, which is the Hitzoniut. Inside all of them there is Ohr Ein Sof, compared to which they are all regarded as Kelim and Hitzoniut, and it is the only Atzmut and Pnimiut inside them.

                            Ohr Pnimi

                            1. This is a very important cognizance that is needed in the understanding of many issues, and it should always be remembered. The first cognizance is that consequently, when new motion and Hidush are made in any Olam, or in the slightest Behina there, that inner motion generates Hidush in all the Olamot from the Rosh of the Kav to the end of Assiya, for better or for worse. It is as if there is one person, where it is impossible to conceive that only a small part of a single organ among all his organs aches, or delights, without the entire body, head to toe feeling it.

                              Explains the Hitlabshut of the Orot in the Kelim, some inside the Kelim, and some around. Contains six issues:

                              1. There aren’t five Kelim to the five Behinot of NRNHY. 2. There are only three Kelim to Nefesh, Ruach, Neshama, but there are no Kelim to Haya and Yechida and they became Orot Makifim. 3. The three Kelim de NRN are regarded as Hitzon, Emtzai (Medial) and Pnimi. 4. The Ohr Yashar expands from above downward and is almost separated from its place in order to come down to the Tachtonim. For that reason it is in complete HaVaYot (pl. for HaVaYaH) and the Otiot are separated to themselves. 5. The Ohr Hozer that leaves the Malchut and rises upward is square Elokim. The Otiot rise and connect with each other until they come to their Shoresh. 6. There is Panim and Achor in the Kelim, but there is no Panim and Achor in the Orot, but only Hitpashtut and Histalkut, Ohr Yashar and Ohr Hozer, because they are all Pnimiut.

                              There aren’t five Kelim to the five Behinot of NRNHY

                              1. After you have learned all that in general, your eyes should be opened so that you do not err in what is written above, and think that just as there are five Behinot NRNHY in each and every Partzuf in each and every Olam, called Pnimiut, so there are five corresponding Behinot Kelim. This is not the case.

                              There are only three Kelim to Nefesh, Ruach, Neshama, but there are no Kelim to Haya and Yechida and they became Orot Makifim

                              1. The thing is that the Kelim are Hitzoniut and Aviut, and could not clothe all the kinds of Neshama, only the lower three, which are Nefesh, Ruach, Neshama. Only these had corresponding Kelim and Gufim. However, Haya and Yechida in each Partzuf (1) do not have corresponding Kelim to clothe in the Partzuf itself, so they remain outside without Kelim, as Makif.

                              Ohr Pnimi

                              1. This matter formed in Olam ha Nekudim by the force of the important Tikun of the association of Midat ha Rachamim with Din (see Ohr Pnimi, Chap 10, item 1). The point of Malchut, which is Behina Dalet rose with the Masach in her to the edges of Bina, and Behina Bet was made the Masach and the point of Sium.

                              Because of this new Sium, the general Behina Dalet and Behina Gimel came out and were separated from the Eser Sefirot of the general Behina Dalet. It is so because they were under the above new Tzimtzum and could not receive the Ohr Elyon inside them.

                              Thus, they had to receive the Ohr Elyon from afar, as Orot Makifim. Behina Gimel was separated from the Partzuf and became Behinat Kli for Ohr Makif called Levush, being a Kli for Ohr Makif of Ohr Hochma, called Haya. The Behina Dalet that was separated from the Partzuf became Behinat Heichal, which is a Kli for Ohr Makif of the Ohr Keter, called Yechida. This is brought above in the Rav’s words (Chap 10, item 1).

                              The Rav writes here, “and could not clothe all the kinds of Neshama, only the lower three, which are Nefesh, Ruach, Neshama. Only these had corresponding Kelim and Gufim. However, Haya and Yechida in each Partzuf do not have corresponding Kelim to clothe in the Partzuf itself, so they remain outside without Kelim, as Makif.” It means that when he writes that “they remain outside without Kelim,” he wishes to say, without inner Kelim, because they’ve become Kelim for Ohr Makif, called Levush and Heichal.

                              We might ask: Since only the lower Kelim were separated, which are Behina Gimel, namely ZA, and Behina Dalet, namely Malchut, the Orot of Ruach and Nefesh should have remained without Kelim and become Makifim. These are the Orot that relate to Behina Gimel and Behina Dalet. Why then did Haya and Yechida remain without Kelim? After all, their Kelim are Keter and Hochma, which remained in the Partzuf.

                              You already know the opposite value between bestowal, which is Hamshacha of Ohr to the Partzuf, and a Kli for the reception of the Ohr in the Partzuf. As the Rav wrote for us, all that gives, gives in the more Av thing, and all that receives must receive in the more Zach thing, and this has already been explained above (Ohr Pnimi, Chap 11, item 3 and Histaklut Pnimit, Part 2, Chap 8).

                              It has been explained there that Hitpashtut Ein Sof to make Kelim is called bestowal upon the Partzuf. For example, it is known that for He’arat Yechida, Hitpashtut Ohr Ein Sof must encounter the Masach de Behina Dalet, meaning the more Av thing. By the Hakaa of the Ohr, Ohr Hozer ascends and clothes up to Keter, which is Ohr Yechida.

                              If the degree does not have the above Aviut de Behina Dalet, but only Aviut de Behina Gimel, then Hitpashtut Ohr Ein Sof that strikes the Masach raises Ohr Hozer to a level that reaches and clothes only the level of Haya. Thus, the bestowal of the Ohr must be at the most Av degree.

                              However, the reception of the Ohr that is drawn in the above manner is the opposite. Although Ohr Yechida is given only by the most Av thing, being Behina Dalet, still that Ohr Yechida cannot clothe there, except in the most Zach thing in the degree, meaning only Kli de Keter. Similarly, Ohr Haya, which is poured by Behina Gimel, does not clothe there, but in Behina Aleph, which is the finest in that degree, as it is always.

                              It therefore follows, that because of the separation of Behina Gimel and Behina Dalet from the Partzuf, they drew far and became Makifim. For that reason, the giver can bestow upon the Partzuf neither Ohr Haya, nor Ohr Yechida. It is so because for bestowal of Ohr Yechida it needs Behina Dalet, and for bestowal of Ohr Haya it needs Behina Gimel, which are by now separated and gone from the Partzuf.

                              Thus, you evidently see that from now on, Ohr Yechida and Ohr Haya will be absent from the Partzuf, as Behina Gimel and Behina Dalet are separated and gone.

                              We also understand that the Levush, which is the Kli Makif from Behina Gimel, is Ohr Makif from Behinat Haya, for it is the Ohr that drew far and disappeared because of its disappearance from the Partzuf. Hence, now it only shines from afar, as Makif.

                              It is also clear that the Heichal became the Ohr Makif of Yechida, for this is the Ohr that disappeared along with Behina Dalet when she disappeared from the Partzuf, and must now shine from afar as Makif.

                              The three Kelim de NRN are regarded as Hitzon, Emtzai (Medial) and Pnimi

                              1. It therefore turns out that in Hitzoniut there are only three Behinot, which are three Kelim Hitzon, Emtza'i, Pnimi, that have corresponding Kelim to clothe the Nefesh Ruach Neshama inside them. However, Haya and Yechida do not have corresponding Kelim to clothe inside them and they remain as Ohr Makif.

                              The Ohr Yashar expands from above downward and is almost separated from its place in order to come down to the Tachtonim. For that reason it is in complete HaVaYot (pl. for HaVaYaH) and the Otiot are separated to themselves

                              1. Know that there is yet another difference: Ohr Yashar is almost separated from its place to (2) come down and bestow upon the Tachtonim. For that reason their HaVaYot (pl. for HaVaYaH) are simple and full. They are all HaVaYot with Otiot that are separated from one another.

                              Ohr Pnimi

                              1. Because the Ohr Yashar has a way of always expanding in Behina Dalet too, were it not for the Masach that detains it there. It is said, “is almost separated,” because everything that is received in Behina Dalet is regarded as separated from the Maatzil because of the Shinui Tzura in Behina Dalet.

                              The Ohr Hozer that leaves the Malchut and rises upward is square Elokim. The Otiot rise and connect with each other until they come to their Shoresh

                              1. However, the Ohr Hozer (3) is a Ribua such as that: Aleph ( א' ), Aleph Lamed ( אל" ), Aleph Lamed Hey ( אלה" ), Aleph Lamed Hey Yod ( אלהי" ), Aleph Lamed Hey Yod Mem ( אלהים" ). These Otiot are always connected, indicating that they rise and are connected to each other until they connect with the Shoresh and their Maatzil as they wish to depart from the Tachtonim.

                              Ohr Pnimi

                              1. Ribua means that the Otiot of the Name, meaning the five Behinot in the Masach de Kli de Malchut come and join and disappear in one another. The Otiot imply the five Behinot of the Hizdakchut of the Masach. The degree of Keter appears first, being the Aleph of Elokim.

                              When purified from Behina Dalet to Behina Gimel, only the level of Hochma appears, which is the Lamed, and the Keter disappears, clothes inside the level of Hochma, and they become Aleph Lamed ( א"ל ).

                              When purified to Behina Bet, only the degree of Bina appears, which is the Hey. Thus the Lamed too, being the level of Hochma, clothes inside Bina, and becoming Aleph, Lamed, Hey ( אל"ה ). When purified to Behina Aleph, and only the level of ZA appears, which is the Yod, Keter, Hochma and Bina clothe ZA. They become Aleph, Lamed, Hey, Yod ( אלה"י ).

                              When purified completely to its Shoresh, which is the final Mem ( ם ), Keter, Hochma, Bina and ZA disappear and join in that final Mem and become ( אלהי"ם ).

                              There is Panim and Achor in the Kelim, but there is no Panim and Achor in the Orot, but only Hitpashtut and Histalkut, Ohr Yashar and Ohr Hozer, because they are all Pnimiut

                              1. We should thoroughly understand the truth of the matter of Panim and Achor. In the Orot they are called Hitpashtut and Histalkut, and they are called Yosher and Hozer. In the Kelim they are called Panim and Achor, meaning in the Ohr there is no Panim and Achor, for it is all Pnimiut.

                              Histaklut Pnimit

                              Ohr Yashar and Ohr Hozer, contains 15 chapters that depict thirteen kinds of Eser Sefirot

                              Containing two issues:

                              1. Eser Sefirot de Ohr Yashar that are Dalet Behinot Aviut where the Ohr Elyon expands for Zivug de Hakaa.

                              2. These Dalet Behinot are equal in every single He’arah from the Rosh of the Kav to the end of Olam Assiya without any changes among them.

                              We must understand the difference between the thirteen kinds of Eser Sefirot that the Rav introduces in this Part.

                              1. There are thirteen kinds of Eser Sefirot KHB TM that we find here in the Rav’s words, and we must know the differences among them:

                              2. Eser Sefirot KHB TM de Ohr Yashar that are brought here (Chap 1, item 3).

                              3. Eser Sefirot KHB TM de Ohr Hozer that are brought here (Chap 2, items 1, 2).

                              4. Eser Sefirot called Nefesh, Ruach, Neshama, Haya, Yechida that are brought here (Chap 2, item 3).

                              5. Eser Sefirot called Shoresh, Neshama, Guf, Levush, Heichal that are brought here (Chap 2, item 3).

                              6. Eser Sefirot KHB TM of equal level that are brought here (Chap 3, item 4).

                              7. Eser Sefirot KHB TM that emerge one above the other, brought here (in Chap 4, item 1).

                              8. Eser Sefirot KHB TM that emerge one below the other, like the four Partzufim Abba, Ima, ZA and Nukva, brought here (in Chap 5, item 1 and in Chap 6, item 4).

                              9. Eser Sefirot KHB TM de Rosh de Partzuf, brought here (in Chap 5, item 3).

                              10. Eser Sefirot KHB TM de Toch de Partzuf through Tabur, called HGT, brought here (in Chap 5, item 2).

                              11. Eser Sefirot KHB TM de Sof de Partzuf from Tabur downward, brought here in Chapter 7, called NHY.

                              12. Eser Sefirot KHB TM called Dalet Olamot Atzilut, Beria, Yetzira, and Assiya, brought here (in Chap 14, items 1, 2, 3).

                              13. Eser Sefirot KHB TM that are Dalet Partzufim Abba, Ima, ZA, and Nukva, called ABYA de Olam Atzilut, brought here in chapter 15.

                              14. Eser Sefirot KHB TM called “Inner ABYA” inside each and every Partzuf from the Partzufim of ABYA. The Rosh of each Partzuf is Keter, from Peh to the Chazeh is Atzilut, from Chazeh to Tabur is Beria, and from Tabur downward it is Yetzira and Assiya.

                              15. There are thirteen kinds of Eser Sefirot before us. These kinds all bear the same names and are compatible. However, there are major differentiations among them, requiring a prior knowledge to thoroughly grasp the specifics of each and every kind with its own reasoning and validation. Then we can examine which kind of Eser Sefirot does it refer to.

                              There isn’t a degree that does not consist of Eser Sefirot de Ohr Yashar

                              1. The Eser Sefirot of Ohr Yashar, which are Dalet Behinot HB TM and their Shoresh, called Keter, have already been explained thoroughly (Part 3, Chap 1, Ohr Pnimi, item 9). These Eser Sefirot are contained in the Ohr Ein Sof itself, and there is no Hidush of Ohr in all the Olamot except from Ein Sof. Consequently, these Dalet Behinot de Ohr Yashar exist equally in each and every He’arah from Rosh de Kav to the end of Assiya, without any differentiations in them (see Chap 2, item 3 and Ohr Pnimi there, item 9).

                                Explains Eser Sefirot de Ohr Hozer. Containing three issues:

                                1. The measure of the Ohr that was suitable for clothing in Malchut had the Masach not pushed backward is called Ohr Hozer.

                                2. After the Tzimtzum, the Ohr Hozer was turned into the vessel of reception for the Ohr Elyon instead of Behina Dalet.

                                3. Since Behina Dalet clothed all the Behinot Keter, Hochma, Bina, and Zeir Anpin prior to the Tzimtzum, there are five Behinot of Ohr in the Ohr Hozer, clothing the five Behinot KHB TM de Ohr Yashar. In item three he explains the Eser Sefirot called NRNHY and Eser Sefirot called SNGLH.

                                The Eser Sefirot de Ohr Yashar clothe the Eser Sefirot de Ohr Hozer

                                1. Regarding the Eser Sefirot de Ohr Hozer. They are brought here in the Rav’s words (Chap 1, items 1, 2, 3), emerging by the Hitpashtut of Ohr Ein Sof as Zivug de Hakaa on the Masach in Kli of Malchut de Ohr Yashar, which belongs to Kli Malchut so that it does not expand inside her.

                                Instead, it pushes it back to its place. This Ohr Hozer, meaning the entire measure that were to be received in Kli Malchut, which she did not receive and was pushed back from her, is not regarded to have left. Instead, it became a vessel of reception that rises and clothes all four Behinot de Ohr Yashar. Hence, there are two Behinot of Eser Sefirot here, clothing one another, as the Eser Sefirot de Ohr Yashar are clothed in the Eser Sefirot de Ohr Hozer.

                                The Ohr that was suitable for clothing in Behina Dalet had it not been for the Masach that detains it is called Ohr Hozer. After the Tzimtzum, the Ohr Hozer became the vessel of reception instead of the restricted Behina Dalet

                                1. Even though the entire ascending Ohr Hozer is only Ohr Malchut, we still discern Eser Sefirot in this Ohr Hozer. The reason is that only Malchut was the vessel of reception for the entire Eser Sefirot prior to the Tzimtzum, as the nine Sefirot do not contain any form of reception. Instead, they are actually regarded as Ohr as the Rav wrote here (Chap 12, item 1 and Ohr Pnimi, item 2).

                                From the Tzimtzum onward, Malchut can no longer receive any Ohr Yashar. Thus, the Ohr Hozer that is reflected by Malchut became the vessel of reception instead of her.

                                Hence, Ohr Malchut from before the Tzimtzum now contains five Behinot Kelim, corresponding to each Behina de Ohr Yashar that Malchut clothed there. Now Ohr Hozer operates instead of Malchut and we also discern Eser Sefirot in this reflected Ohr from Malchut, clothing the Eser Sefirot de Ohr Yashar. In addition, we discern five empty Behinot in Kli Malchut, from the Ohr that belongs to her, meaning of what she had prior to the Tzimtzum.

                                Explanation of the Eser Sefirot called NRNHY and the ones called SNGLH

                                1. The difference between the Eser Sefirot called KHB TM and the Eser Sefirot called Nefesh, Ruach, Neshama, Haya, Yechida, is that the Kelim of the Eser Sefirot are called KHB TM, and the Orot in them are called NRNHY.

                                The Eser Sefirot called Shoresh, Neshama, Guf, Levush, Heichal bear a distinctive signification: they lack ZA and Malchut de Kelim, and Haya and Yechida de Orot. They have only KHB de Kelim, called Shoresh, Neshama, Guf, and NRN de Orot. This happened in Tzimtzum Bet by the ascent of Malchut to Bina (see here Chap 10).

                                  Explains Eser Sefirot of equal level. Containing five issues:

                                  1. A spiritual acquires its place wherever it passes. Thus, all the lower Sefirot remain in the Upper, because they passed through them.

                                  2. Eser Sefirot de Ohr Yashar and Eser Sefirot de Ohr Hozer stand in opposite order.

                                  3. The Eser Sefirot de Ohr Hozer complement each and every Sefira into Eser Sefirot.

                                  4. Malchut de Ohr Hozer that was joined with Keter de Ohr Yashar acquired the level of Keter. Moreover, since it passed through all the Sefirot, they’ve all acquired the level of Keter.

                                  5. The emerging of Eser Sefirot lengthwise and Eser Sefirot thickwise.

                                    1. We shall now explain the Eser Sefirot of the equal level: If the level of the Zivug reaches up to Keter, then it contains a hundred Sefirot which are Keter through Malchut thickwise, clothing one over the other. Each of them contains Eser Sefirot lengthwise from Keter to Malchut.

                                  If the level of the Zivug is up to Hochma, they have nine Sefirot thickwise, each containing nine Sefirot lengthwise. If the level of the Zivug is up to Bina, they have eight Sefirot thickwise, each having eight Sefirot lengthwise, and so on similarly. This is the conduct in each and every Zivug de Hakaa of Ohr Elyon on the Masach. It is brought here in the words of the Rav on the first chapter.

                                  1. The reason for it is that wherever it is said that something spiritual moves from one place to another, it does not mean that it abandoned the first place and came to another, as in corporeality. It only implies an addition, as it remains entirely in the first place as it was even after it comes to the next place. It turns out that another place has been added, for there is no absence in the spiritual.

                                  Since Sefirat (the Sefira of) Keter is the Shoresh of the Dalet Behinot HB TM de Ohr Yashar, they necessarily pass through it. It follows that they have left their roots in it, for there is no absence in the spiritual. It therefore necessitates that Sefirat Keter alone contains all nine Sefirot KHB, HGT, NHY de Ohr Yashar.

                                  It is the same with Sefirat Hochma. Bina and TM passed through her and thus set their place in her. Thus there are eight Sefirot in Sefirat Hochma, from Hochma to Yesod. It is also the same with Bina, where TM passed through her and set their place in her. Thus Bina has seven Sefirot from Bina to Yesod. It is also the same in HGT NHY in Tifferet and in Malchut.

                                  Thus, Keter consists of nine Sefirot KHB HGT NHY de Ohr Yashar, excluding Malchut, as Malchut has no Ohr Yashar, but only Ohr Hozer. Hochma consists of eight Sefirot; HB HGT NHY de Ohr Yashar, and Bina consists of seven SefirotBina, HGT NHY de Ohr Yashar. Hesed consists of six Sefirot HGT NHY de Ohr Yashar and so on similarly. Each Upper Sefira consists of all the lower Sefirot that had passed inside her, as there is no absence in the spiritual (as has already been explained in Part 2, Histaklut Pnimit, Chap 9).

                                  1. This afore-mentioned Hitkalelut happened by the force of the Eser Sefirot KHB TM de Ohr Yashar themselves even before the Zivug de Hakaa was made on the Masach that raises Ohr Hozer and clothes them. However, after there was the Zivug de Hakaa on the Masach in Malchut and the Ohr Hozer rose from the Masach in Malchut and clothed the Sefirot de Ohr Yashar, the Ohr Hozer equalizes their level.

                                  If, for example, the Zivug de Hakaa had been on Masach de Behina Dalet that raises Ohr Hozer to Keter, the Eser Sefirot de Ohr Hozer KHB, HGT, NHYM, emerged here from Malchut and clothed the KHB HGT NHY de Ohr Yashar. Thus, the Eser Sefirot de Ohr Hozer are in reversed order from the Eser Sefirot de Ohr Yashar.

                                  It is so because the Shoresh of the Eser Sefirot de Ohr Yashar is up in Keter and they stand from above downward, from Keter to Yesod. However, the Shoresh of the Eser Sefirot de Ohr Hozer is in Malchut, as they extended from her. They are perceived to be standing from below upward. Keter de Ohr Hozer, meaning the Shoresh, is in Malchut, and Hochma de Ohr Hozer in Yesod de Ohr Yashar. Bina de Ohr Hozer in Hod de Ohr Yashar and Hesed de Ohr Hozer in Netzah de Ohr Yashar. Gevura de Ohr Hozer in Tifferet de Ohr Yashar and Tifferet de Ohr Hozer in Gevura de Ohr Yashar. Netzah de Ohr Hozer in Hesed de Ohr Yashar and Hod de Ohr Hozer in Bina de Ohr Yashar. Yesod de Ohr Hozer in Hochma de Ohr Yashar, and Malchut de Ohr Hozer in Keter de Ohr Yashar. Thus, they stand from below upward beginning in Malchut and ending in Keter.

                                  1. When the Eser Sefirot de Ohr Hozer join with the Eser Sefirot de Ohr Yashar there are Eser Sefirot in each of them. Thus, Malchut, which did not have anything of the Ohr Yashar, gained complete Eser Sefirot de Ohr Hozer from Keter to Malchut. It is so because they all traveled through her and remained in her permanently, as there is no absence in the spiritual.

                                  Yesod de Ohr Yashar, which had only one Sefira of Ohr Yashar, now has nine Sefirot of Ohr Hozer, from Hochma to Malchut, as all of them traveled through him. Hod de Ohr Yashar, who had only two Sefirot, now acquired eight Sefirot of Ohr Hozer from Bina to Malchut, and Netzah de Ohr Yashar, who had three Sefirot, acquired seven Sefirot from Hesed to Malchut.

                                  It follows similarly until Hochma de Ohr Yashar, who had eight Sefirot de Ohr Yashar HB HGT NHY, has now acquired Yesod and Malchut de Ohr Hozer and complemented the Eser Sefirot. Keter de Ohr Yashar, having nine Sefirot KHB HGT NHY de Ohr Yashar, has now acquired Malchut de Ohr Hozer and was complemented with Eser Sefirot.

                                  1. It turns out that Malchut de Ohr Hozer acquired the level of Keter, for she has joined with Keter de Ohr Yashar. Yesod de Ohr Hozer acquired the level of Hochma, for he has joined with Hochma de Ohr Yashar and Hod acquired the level of Bina as it joined with Bina.

                                  It is therefore considered that Hochma de Ohr Yashar acquired the level of Keter since that Malchut de Ohr Hozer that has joined with Keter, has become the level of Keter, traveled through Hochma and was set there. Thus, Hochma too acquired the level of Keter.

                                  Similarly, Bina de Ohr Yashar acquired the level of Keter because Yesod and Malchut de Ohr Hozer that became Hochma and Keter traveled through her and left their Shoresh in her. Similarly, each and every Sefira of Ohr Yashar acquired the level of Keter, because of Malchut de Ohr Hozer that has connected with Keter, necessarily traveled in them and was set in them. Hence, after Ohr Hozer rose and connected with the Ohr Yashar, all the Sefirot were brought to the same level as Keter.

                                  1. It is considered that that Hitkalelut in which each and every Sefira mingled with Eser Sefirot by the joining of the Ohr Yashar with the Ohr Hozer, is thickwise, clothing one another. This is because of their equal level.

                                  Thus, internally, all Eser Sefirot de Keter stand lengthwise from Keter to Malchut. They are clothed thickwise by Eser Sefirot de Hochma that stand lengthwise from Keter to Malchut. Eser Sefirot de Bina clothe them from Keter to Malchut etc. until the Eser Sefirot in Malchut clothe outside all of them from Keter to Malchut.

                                  It turns out that a hundred Sefirot must emerge from every Zivug de Hakaa of Ohr Elyon on Masach de Behina Dalet, namely Eser Sefirot lengthwise. Each of them expands to Eser Sefirot thickwise, and all at an equal level that reaches Keter.

                                  Similarly, from the Zivug de Hakaa on Masach de Behina Gimel, nine Sefirot de Behina Gimel emerge lengthwise and nine Sefirot thickwise, reaching Hochma equally. Similarly, in Zivug de Hakaa de Behina Bet, eight Sefirot emerge lengthwise and eight Sefirot thickwise, reaching the level of Bina equally, and so on similarly.

                                    Explains the Eser Sefirot that emerge one above the other. Containing two issues:

                                    1. Each hundred Sefirot that emerge by Zivug de Hakaa at an equal level are regarded as merely one Sefira.

                                    2. The Eser Sefirot of equal level emerge from a single Zivug de Hakaa and the Eser Sefirot that emerge one above the other emerge from five Zivugim de Hakaa.

                                    Five levels of Eser Sefirot come from the five Behinot of Aviut one above the other through Hizdakchut

                                    1. We shall now explain the Eser Sefirot that emerge one above the other. Know, that because of the five Behinot in the above Kli de Malchut, five Behinot emerge by that Zivug de Hakaa, one above the other. It is due to the Hizdakchut of the Masach and its entrance in the above five Behinot of Aviut in Kli de Malchut.

                                    When the Masach is in full Aviut in Kli Malchut, called Aviut de Behina Dalet, five Behinot are found in the Ohr reflected from her. Therefore, they clothe all five Behinot de Ohr Yashar.

                                    However, if the Aviut de Behina Dalet is purified, the Ohr Hozer reflected by it is too short to clothe Behinat Keter de Ohr Yashar, for it has only four Behinot. This matter is already explained sufficiently in Histaklut Pnimit (Part 2, item 72). Learn it there and there is no need to elaborate here.

                                    1. There are one hundred Sefirot, being Eser Sefirot lengthwise and Eser Sefirot thickwise. However, we must know that any Hitpashtut of Ohr Elyon for Zivug de Hakaa by the order of the degrees of the five Behinot Aviut in the above Masach is still regarded as only a single Sefira, named after the uppermost Sefira in it. If the highest Sefira is Keter, they are all called Keter; if its level is Hochma, they are all called Hochma, and so on similarly.

                                    2. Thus, these five levels that emerge because of the Hizdakchut of the Masach one above the other, from the level of Keter to the level of Malchut, are regarded as merely five Sefirot KHB TM. Although each of the levels has Eser Sefirot lengthwise and Eser Sefirot thickwise, still, because all these one hundred Sefirot are on the same level, they are regarded as a single Sefira, named after the highest.

                                    3. You can therefore see the great difference between the Eser Sefirot of equal level and the Eser Sefirot one above the other. The Eser Sefirot of equal level emerge from a single Zivug de Hakaa and are all regarded as a single Sefira. However, the Eser Sefirot KHB TM emerging one above the other, emerge by five Zivugim de Hakaa because the Masach purifies gradually from Behina Dalet to Behina Gimel etc. to the Shoresh.

                                    Each of them contains Eser Sefirot lengthwise and Eser Sefirot thickwise at an even level. Hence, these five levels are regarded merely as KHB TM one above the other, after the highest Sefirot in these five levels.

                                    Thus we have explained the great differences between the five kinds of Eser Sefirot, namely: Eser Sefirot de Ohr Yashar as they are in and of themselves; Eser Sefirot de Ohr Yashar and Ohr Hozer whose level is equal; Eser Sefirot de NRNHY; Eser Sefirot SNGLH; Eser Sefirot one above the other.

                                      Explains Eser Sefirot de Rosh and Toch emerging one below the other, containing four issues:

                                      1. Partzuf means a complete degree containing three times Eser Sefirot Rosh, Toch, Sof.

                                      2. Eser Sefirot de Rosh are but Shorashim for the Kelim, as the Aviut of the Masach cannot ascend from below upward.

                                      3. After the Ohr Hozer descends and expands to Eser Sefirot from above downward to the Tabur, it creates Eser Sefirot of complete Kelim, called Eser Sefirot de Toch.

                                      4. Malchut de Rosh is called Peh; Malchut de Guf is called Tabur.

                                        1. Now we shall explain the Eser Sefirot that emerge one below the other, which are five Partzufim AA, Abba, Ima, ZA and Nukva. We shall first explain the difference between a Sefira and a Partzuf, which is indeed a great difference: A Sefira is either a single Behina of Ohr Yashar, or Eser Sefirot clothed in Ohr Hozer at an equal level. A Partzuf, however, is a complete degree, which ends for itself as complete Kelim, and is regarded as an end of a degree. Thus, each Partzuf must have three specific Behinot of Eser Sefirot: Eser Sefirot of Rosh, Eser Sefirot of Toch and Eser Sefirot of Sof.

                                      The Ohr Hozer that ascends from the Zivug de Hakaa from below upward is but roots to the Kelim, but not complete Kelim. They are Eser Sefirot de Rosh

                                      1. The issue of the Partzuf has been explained here in the words of the Rav (Chap 12, items 3, 4, see Ohr Pnimi), but in order to understand it thoroughly I must elaborate here. You already know that from the Tzimtzum downward Malchut stopped being a Kli for reception of Ohr Ein Sof. Instead, the Ohr Hozer that ascends from her becomes the vessel of reception.

                                      It has also been explained (Ohr Pnimi, Chap 12) that the Ohr Hozer that rises from Malchut upward is not regarded as complete vessels of reception, but are only regarded as Shorashim for the Kelim. It is so because the force of the Masach and the Aviut in Kli Malchut cannot rise from the place of Malchut upward even a bit. Only afterwards, when the Ohr Hozer descends and expands Kli de Malchut into Eser Sefirot from her and within her from above downward, are the Kelim completed (see Ohr Pnimi, Chap 2, item 3). Study it there, for here is not the place to elaborate.

                                      The Ohr Hozer that expands from Malchut downward makes the Kelim for the Toch of the Partzuf

                                      1. According to the above, it is thoroughly understood that the Eser Sefirot must expand for Zivug de Hakaa first, in order to raise Eser Sefirot de Ohr Hozer to clothe the Ohr Yashar as Shorashim for the Kelim. These Eser Sefirot, clothed by the ascending Ohr Hozer from below upward are called Eser Sefirot de Rosh. It means that they are a beginning for the Kelim, merely roots.

                                      In order to complete the Kelim, the Ohr Hozer must come down and expand from Malchut downward with the entire degree of Ohr Yashar that clothed the Rosh from Malchut upward. It is by that Hitpashtut that the Kelim are made and completed. This Hitpashtut is called Guf, or the Toch of the Partzuf, as the Rav explained (Chap 12, item 5).

                                      Eser Sefirot de Rosh are called Histaklut and the Eser Sefirot de Toch are called Hitpashtut. Malchut de Rosh is called Peh and Malchut de Guf is called Tabur

                                      1. Now we have thoroughly clarified the necessity of the Eser Sefirot de Rosh and Eser Sefirot de Guf, which must be in every Partzuf. It is so because we first need a Zivug de Hakaa in order to manifest the Ohr Hozer as Eser Sefirot that function as roots for the Kelim.

                                      When they expand from Malchut downward, the Eser Sefirot emerge as complete Kelim, called Guf or Eser Sefirot de Toch. You should also know that the Rav refers to the Zivug de Hakaa that raises the Ohr Hozer from Malchut upward as Eser Sefirot de Rosh, as Histaklut.

                                      The Rav calls the Eser Sefirot de Guf that descend from Malchut de Rosh downward, Hitpashtut. You should also know that Malchut de Rosh is called Peh, and Malchut de Guf, Tabur, or Malchut de Malchut de Rosh.

                                        Thoroughly explains the issue of the Eser Sefirot de Toch, being KHB TM that emerge one above the other, containing four issues:

                                        1. Histaklut Aleph is in Peh de Rosh to create the Shorashim for the Kelim. Histaklut Bet is in Tabur to make the complete Kelim.

                                        2. Although we need the most Av Kli for the Hamshacha of the degree, still the Ohr that is drawn by that Aviut clothes the more Zach Kli.

                                        3. When Kli de Behina Dalet had been purified, Kli de Malchut was completed. It is so because with respect to the Hitlabshut, Behina Dalet is regarded as Malchut, and when Behina Gimel purified, Kli ZA was completed etc.

                                        4. After the five Kelim KHB TM had been purified and imprinted one above the other, the Ohr returned and clothed them once again.

                                        Elaborate explanation for the Eser Sefirot de Toch that emerge one above the other

                                        1. These words are also brought in the Rav’s words (Etz Haim, Heichal AK Shaar AHP, Chap 3). He ends it there with these words: “But the Kelim to the Guf, which are ZAT, still do not have this power in the Reiah to hit the Nefesh of Nefesh herself. By histaklut Bet from below upward, which are the Ohr of Akudim and the Ohr of the Ayin (eye), the Ohr returned and clothed ZAT.”

                                        Why is Histaklut Bet necessary for the Kelim

                                        1. In these words of the Rav you see how he elaborates and makes the precision that a second Histaklut is needed in Kelim de Guf, besides the Histaklut in the Rosh. It is so because they need two Behinot of Orot, being Ohr Akudim and Ohr Ayin. We should seemingly ask: “Why was the Hitpashtut of the Eser Sefirot de Ohr Hozer from Malchut downward to produce Eser Sefirot de Guf not enough, but a second Histaklut was needed?”

                                        Only one level of Eser Sefirot emerged in Histaklut Aleph. In Histaklut Bet, five levels from five Zivugim emerged one above the other

                                        1. We learn from the aforesaid (Chap 4, item 4) that the Eser Sefirot that emerge at once by Zivug de Hakaa of equal level, are regarded as but one Sefira. It means that they are named after the uppermost Sefira in that level. Thus, by the first Histaklut that raised the Ohr Hozer from Malchut upward to the Eser Sefirot de Rosh at an equal level, and also by the their Hitpashtut from Malchut downward, Eser Sefirot of the Guf emerged here, on a single level.

                                        However, here there is still only one Sefira in the Rosh, and a Sefira in the Guf. Also, you already know that a degree is not completed with less than Eser Sefirot. For this reason we need a second Histaklut. Through the second Histaklut, emerge ten complete Sefirot, being five levels KHB TM one above the other by five Zivugim of Hakaa that come as a result of the Hizdakchut of the Masach (see Ohr Pnimi, Chap 12, item 8).

                                        Regarding Hitlabshut of the Orot in the Kelim, the more Zach clothes a greater Ohr

                                        1. Know, that these above five levels that emerge in the Guf by Histaklut Bet emerge from below upward. First, Malchut emerges, then ZA, then Bina, and Keter above all. The reason is (as written in Ohr Pnimi Chap 11, item 3) that although we need a more Av Kli for the entrance of the more important level, still the Ohr drawn by that Aviut cannot clothe there.

                                        It is so because the more important Ohr clothes in the more Zach Kli. Hence, although Behina Dalet of Kli de Malchut extends the more important Ohr, meaning the level of Keter, Ohr Keter cannot clothe that Kli Malchut de Behina Dalet, but only as Kli Malchut that is completely purified from Aviut, meaning after it becomes as Zach as Behinat Shoresh.

                                        The Kelim emerged one above the other, from Malchut to Kli de Keter

                                        1. It therefore turns out that after Malchut had been purified from Behina Dalet to Behina Gimel, Kli de Behina Dalet remained without Ohr. Kli de Malchut that is suitable for the lower Ohr, meaning that which is called Ohr Nefesh, was formed from that.

                                        After that she was purified from Behina Gimel to Behina Bet, and Kli Malchut de Behina Gimel was left without Ohr as well. That formed Kli de ZA, suitable for Ohr Ruach, which is higher than Ohr Nefesh by one degree.

                                        Then, when she had been purified from Behina Bet to Behina Aleph, Behina Bet too was left without Ohr, thus forming Kli de Bina, suitable for Ohr Neshama. Then, when she’d been purified from Behina Aleph to Behinat Shoresh, and Behina Aleph of Malchut was left without Ohr too, Kli Hochma was formed, suitable for Ohr Haya.

                                        Behinat Shoresh of Malchut is suitable for Ohr Keter, called Ohr Yechida. After these five Kelim KHB ZA and Malchut were formed one above the other, the Ohr Elyon returned and clothed them.

                                        The opposite value between the Hamshacha of the Orot and the Hitlabshut of the Orot in the Kelim is that in Hamshacha, the more Av is more important, while in the Hitlabshut, the more Zach is more important

                                        1. Zivug de Hakaa on Masach de Behina Dalet produces Eser Sefirot on the level of Keter and in Ohr Yechida. Also, when a part of Aviut de Behina Dalet is purified from Malchut, the level of Keter disappears from there. However, that part of Malchut de Behina Dalet becomes only a Kli for Ohr Malchut, which is Nefesh.

                                        Also, a part of Aviut de Behina Gimel in Kli Malchut produces the level of Hochma in Ohr Haya by the Zivug de Hakaa. When that part of Aviut de Behina Gimel was purified from Malchut, the Koma of Hochma disappears. However, that section of Malchut de Behina Gimel became only a Kli for Ohr ZA, which is Ruach.

                                        Also, the part of Aviut de Behina BetKli for Ohr Neshama, the part of Aviut de Behina AlephKli for Ohr Haya, and her part that was purified to Behinat Shoresh became a Kli for Ohr Yechida.

                                        The five Kelim KHB TM were made in Histaklut Bet

                                        1. Thus, in Histaklut Bet that is performed during the Hizdakchut of the Masach, five Kelim emerge one above the other. First comes Malchut, then ZA, then Bina and Hochma, and then Keter.

                                        2. The Rav wrote that by Histaklut Bet from below upward, which are Ohr Akudim and Ohr of the Ayin, the Ohr returned and clothed the ZAT. He wishes to say by that by Histaklut Bet during the purification of the Masach, it performs four Zivugim de Hakaa from below upward. Thus, it produces the Eser Sefirot to clothe the ZAT, meaning for the Ohr de Guf of the Partzuf, called the Lower Seven.

                                        The Eser Sefirot that expand from Peh to Tabur are called Akudim and the Ohr that expands for Zivug de Hakaa is called Histaklut

                                        1. It is said that they are Ohr Akudim and Ohr Ayin. It is so because the five parts of the above Malchut standing from Malchut de Rosh to Malchut de Malchut, are called Akudim. It is so because all the Orot are Akudim (tied) in one Kli, namely Malchut, as they are all parts of Malchut. The above Ohr that expands for Hakaa as Histaklut Bet is called Ohr de Ayin.

                                          Explains Eser Sefirot de Sof of the Partzuf, containing three issues:

                                          1. The Aviut of the Masach does not control in the Eser Sefirot de Toch because Malchut de Malchut ha Mesayemet of the Orot is below, in Tabur, and her Aviut cannot affect above her place. However, in the Eser Sefirot de Sof, where Malchut ha Mesayemet is above them, the Aviut of the Masach controls them.

                                          2. Thus, Eser Sefirot de Sof are called Ohr Nekeva that receives and does not bestow for she is only suitable for receiving Ohr Hozer.

                                          3. Because of that they end the Partzuf and cease its luminescence.

                                          The difference between Peh and Tabur, and from Tabur downward

                                          1. There is great significance to the fact that the Rav always refers to every Guf by the name “Seven Lower Sefirot”. You already know that the Aviut and the Gevul in Malchut operate only during the He’arah of Ohr Hozer from above downward, meaning from Malchut downward.

                                          Know, that here there is a great difference between the He’arah of Ohr Hozer from above downward, before the Hitlabshut of the Ohr in the complete Kelim, meaning from Peh to Tabur, and the He’arah of Ohr Hozer from above downward, after there is Hitlabshut in complete Kelim, meaning from Tabur downward.

                                          It is so because the above downward prior to the Hitlabshut is called the “Toch of the Partzuf”, meaning the essence of the Partzuf, for the entire Ohr Yashar in the Partzuf is clothed there. That place is called “from Peh to Tabur de Partzuf”; the Peh is the Keter of the Malchut and the Tabur is Malchut de Malchut.

                                          Eser Sefirot de Sof de Partzuf are Ohr Hozer

                                          1. The Ohr Hozer that descends from above downward, after the Hitlabshut in the Kelim is completed, is regarded as the Eser Sefirot of the Sium of the Partzuf. That place is called “From Tabur downward”, to the Sium of the Partzuf.

                                          Tabur is Malchut de Malchut. From the Tzimtzum onward she can no longer receive any Ohr Yashar. Hence the same Eser Sefirot from Peh to Tabur, though they glitter below Tabur as well, since Ohr Yashar does not extend with the Hitnotzetzut, only the Ohr Hozer, it is thus considered Ohr Nekeva, meaning receiving and not bestowing. Also, there is no bestowal and expansion in these Eser Sefirot, and therefore they end that degree.

                                          Anything that the Tachton causes in the Elyon is also granted to the Tachton. The Peh has no form of reception

                                          1. We could ask: “Therefore, how does the Ohr Yashar travel directly from the Peh downward, since the Peh too is Behinat Malchut, who does not receive Ohr Yashar from the Tzimtzum onward?” you already know that the Tzimtzum operated on Behina Dalet from the aspect of her being a vessel of reception, meaning after Malchut had already expanded by herself, and clothed the entire Ohr Elyon.

                                          However, the Peh, which is Malchut de Rosh, operating from below upward, doesn’t have a form of a vessel of reception, only raises Ohr Hozer from her upward. Thus, because she generated the Hitpashtut Eser Sefirot de Rosh, she can also expand from there downward, from her and within her over the four Behinot HB TM.

                                          The first three Behinot: Hochma, Bina, Tifferet in Malchut, are suitable for receiving Ohr Yashar. Only Malchut de Malchut, namely Tabur, is considered the Kli of Malchut, that the Tzimtzum covers, and cannot receive inside her any of the Ohr Yashar.

                                          The Tabur that has come to receive is unfit for Hitpashtut with Ohr Yashar, but only in Ohr Hozer

                                          1. From this you can always tell that Malchut that operated from below upward has the ability to expand from her and within her over four Behinot, though she receives Ohr Yashar in the first three Behinot. However, Malchut that already operates in her from above downward, meaning the Malchut in that Malchut that expanded, is no longer fit for receiving any Ohr Yashar within her, because she is now ridden by the force of the Tzimtzum. The Malchut that operates from below upward is called Keter de Malchut, or Peh. Malchut that operates from above downward is called Malchut de Malchut, or Nefesh de Nefesh, or Tabur.

                                          There are only Shorashim for the Kelim in the Rosh. In the Toch, Kelim for Ohr Yashar, in the Sof, only Ohr Hozer

                                          1. Thus we have clarified the difference between the Rosh, Toch, Sof of every Partzuf. The Eser Sefirot de Rosh do not have complete vessels of reception, as the Ohr Hozer that rises and clothes them from below upward is not regarded as Kelim but is only good for seizing the Ohr Yashar in the Partzuf. In this manner, it can afterwards shine and pass from above downward, and for this reason they are called Shorashim for Kelim.

                                          The Eser Sefirot of the Toch of the Partzuf from Peh to Tabur are the complete Kelim where most of the Hitlabshut of the Ohr Yashar in the Partzuf occurs. The Eser Sefirot of the Sof of the Partzuf are regarded as Ohr Nekeva since they are Ohr Hozer without Ohr Yashar. They receive and do not bestow and therefore end the Partzuf and stop its Orot.

                                            Begins to explain the order of the concatenation of the Eser Sefirot that emerge one below the other, called AA, AVI, and ZON, or Galgalta, AB, SAG, MA and BON, emanated from one another through cause and effect. Containing three issues:

                                            1. That the first Eser Sefirot that emerged after the Tzimtzum are called Adam Kadmon.

                                            2. That Adam Kadmon is called Olam Keter because Behina Dalet operates in it for Zivug de Hakaa.

                                            3. The Zivug for the every Partzuf is in its Upper Partzuf.

                                            Explaining the reason for the hanging down of the five Partzufim GASMB and their emergence from one another

                                            1. We shall now explain the order of the concatenation of the Partzufim from one another, and how they are generated by one another by the necessity of cause and effect. To use fewer words and broader meaning, we shall refer to the five Behinot of the Rosh as: Galgalta, Eynaim, Awzen, Hotem, Peh, and the five Behinot of the Guf as: Keter, Hochma, Bina, Zeir Anpin, and Malchut.

                                            We shall refer to the Hizdakchut of the Masach as ascent, because ascent means Hizdakchut. When we want to say, for instance, that Behina Dalet was purified into Behina Gimel, we shall say that Malchut rose to ZA. Make certain you do not forget that.

                                            Four fulfillments in the four Otiot HaVaYaH, which are ASMB

                                            1. We shall refer to the names of the five Partzufim AA, Abba, Ima, ZA, Nukva as: Galgalta, AB, SAG, MA, BON, in accordance with the Gimatria of the four fulfillments of the name HaVaYaH. We shall call Partzuf AA, which is Keter, by the name Galgalta.

                                            Partzuf Abba, which is Hochma, also called AVI, shall be called AB, which is HaVaYaH filled with Yodin (pl. for Yod), like this: Yod ( יוד ), Hey ( הי ), Viv ( ויו ), Hey ( הי ), which amount to AB (72).

                                            Partzuf Ima, which is Bina, also called YESHSUT, shall be called SAG, which is HaVaYaH filled with Yodin, and with Aleph in the Vav, like that: Yod ( יוד ), Hey ( הי ), Vav ( ואו ), Hey ( הי ), which amount to SAG (63).

                                            Partzuf ZA shall be called MA, which is HaVaYaH filled with Alephin like that: Yod ( יוד ), He ( הא ), Vav ( ואו ), He ( הא ), which amount to MA (45). Partzuf Nukva, which is Malchut, shall be called BON, which is HaVaYaH, filled with Heyin like that: Yod ( יוד ), Heh ( הה ), Vav ( ואו ), Heh ( הה ).

                                            The reason for these fillings and calculations has been explained in my book “Panim Meirot u Masbirot”, regarding the 288 Nitzotzin, and there is nothing to add here.

                                            The first Eser Sefirot in Kav Ein Sof are called Olam Adam Kadmon. Its level reaches Keter. The Zivug for each Partzuf should be in its Elyon

                                            1. You already know that the first Eser Sefirot that were emanated after the Tzimtzum are called Adam Kadmon. They consist of five Partzufim Galgalta, AB, SAG, MA, BON, each containing its own Rosh, Toch, Sof, as has been explained above. It is generally called Olam Keter, or Olam Adam Kadmon. The reason its entirety is called Keter has been explained in Ohr Pnimi, being that the real measure of Masach de Behina Dalet does not operate in any other Olam but that.

                                            You should know that the Zivug de Hakaa for Eser Sefirot de Rosh of each Partzuf must be in the Peh de Rosh of its Upper Partzuf. It is as the Rav explained here (Part 3, item 12) regarding the four Olamot ABYA, that the Zivug for Eser Sefirot de Atzilut was made in the Olam above Atzilut, namely AK, and that for Beria it was made in Atzilut etc.

                                              Explains the order of the emanation of Partzuf Galgalta de AK, containing three issues:

                                              1. Which is the first Hitpashtut of Ohr Ein Sof for Zivug de Hakaa.

                                              2. That the Zivug is made on Masach de Behina Dalet that raises Ohr Hozer up to Keter, and Eser Sefirot de Rosh, Eser Sefirot de Toch and Eser Sefirot de Sof, come out.

                                              3. The reason that Malchut can expand from Peh downward to Eser Sefirot de Guf is that all the Ohr that the Tachton causes in the Elyon is also granted to the Tachton. Since the Ohr Hozer of Malchut caused the Eser Sefirot de Rosh to be seized, she too acquired Eser Sefirot.

                                              Eser Sefirot de Rosh de Galgalta de AK

                                              1. We shall first explain Partzuf Galgalta de AK, which is the first Partzuf in Olam AK. First, you already know that Ein Sof expands until the Zivug de Hakaa on the Masach in Kli Malchut. At that time the Ohr Hozer that is reflected rises from Kli Malchut and clothes the four Behinot de Ohr Yashar to the level of Keter.

                                              You also know that this Hitlabshut of the Eser Sefirot de Ohr Yashar in Eser Sefirot de Ohr Hozer is called Eser Sefirot de Rosh, meaning Shorashim to the Kelim. It is so because Hitlabshut Ohr Hozer from below upward is sufficient only to seize the Ohr in the Partzuf, but not to actually clothe it.

                                              The reason for Hitpashtut Malchut de Rosh for Eser Sefirot is because each degree that causes Ohr in its superior attains it too

                                              1. It is known that the law in the Upper Olamot is that any degree that causes additional Ohr to its Upper, that entire addition returns and pours to the degree that caused it too. Thus, since Malchut did not receive the Ohr that belongs to her, and pushed it back to its place, meaning the Ohr Hozer that becomes a clothing for the Ohr Elyon, by which it captures the Ohr Elyon in the Rosh. Without this Ohr Hozer, this Ohr Elyon would not have been captured there at all.

                                              It therefore necessitates that the entire level of Eser Sefirot de Rosh that she generated there would return and expand into Kli de Malchut herself. It is like ZA, about which it is said: “Three emerged from one, one exists in three.” Here too in Malchut, since nine Sefirot emerged from one, one exists in nine Sefirot, and both are called Guf.

                                              Eser Sefirot de Toch de Galgalta de AK

                                              1. Thus, the Ohr Hozer will once more shine in the Kli of Malchut, in a way that expands her to the five Behinot KHB TM. The Eser Sefirot de Ohr Yashar of the Rosh also glitter and expand in the Eser Sefirot of the Malchut, meaning to the Malchut in her, called Tabur. These above five Behinot of the Hitpashtut of the Malchut become complete Kelim for Hitlabshut Ohr Elyon in the Partzuf, which is why they are called Guf (see Ohr Pnimi, Part 3, item 3, and Chap 3, item 1).

                                              Eser Sefirot de Sof de Galgalta de AK

                                              1. Ohr Elyon cannot expand there, from Tabur downward, because of the Tzimtzum and the Masach in it. Thus, it only has He’arah of Ohr Hozer, without Ohr Yashar, which doesn’t have the power to expand, and therefore end the Partzuf (Chap 7, item 2). Thus the Rosh, Toch, Sof of the first Partzuf of AK, called Galgalta, have been explained.

                                                Explains the second Partzuf of AK, called AB, containing four issues:

                                                1. Ohr Makif purifies the Masach de Behina Dalet into Behina Gimel. The Ohr Elyon, which doesn’t stop shining, struck it and the Masach raised Ohr Hozer and clothed the Eser Sefirot de Ohr Yashar up to Hochma. It is called AB de AK.

                                                2. There is no “some” in the spiritual. Thus, prior to receiving Aviut de Behina Gimel, she had been completely purified to the root.

                                                3. The Hizdakchut to the Shoresh is called ascent from Tabur to Peh.

                                                4. After the Masach acquired Aviut de Behina Gimel in its Shoresh in Peh de Galgalta, it came back down to its place, the place of Chazeh de Galgalta de AK. A Zivug de Hakaa was operated on it and Rosh, Toch, Sof de Partzuf AB de AK were made from Peh [Chazeh] de Galgalta de AK downward.

                                                Ohr Makif purifies the Masach of Behina Dalet to Behina Gimel

                                                1. You already know the law of Hizdakchut that operates in the Aviut of the Kli de Malchut. It states that even though the Aviut in Kli de Malchut is the cause and what extends the entire level of the Partzuf, still, after the Ohr Elyon is drawn there and clothes the Partzuf, it is the nature of the Ohr Makif to purify the Aviut in Malchut (see Histaklut Pnimit, Part 2, item 72). Thus, after the Ohr Elyon clothes the above Partzuf Galgalta de AK, it generates Hizdakchut of the Aviut de Behina Dalet in the Masach in the Malchut in it, causing the new Masach on Malchut de Behina Gimel to emerge.

                                                The elicitation of the Eser Sefirot de Rosh at the level of Hochma on Masach de Behina Gimel

                                                1. The Ohr Elyon does not stop shining for the Ne’etzalim for even a moment. Consequently, at the very moment when the Masach is renewed in Aviut de Behina Gimel, Ohr Ein Sof instantly expands to it for Zivug de Hakaa, when Malchut raises Ohr Hozer and clothes the Ohr Elyon. However, because Aviut de Behina Dalet had been reduced, the rejected Ohr Hozer that ascends diminishes and doesn’t reach the level of Keter as before, only the level of Hochma.

                                                The degree of Hochma is separated into its own Partzuf, called AB de AK

                                                1. You already know that just as corporeals are separated from one another by location, so spirituals are separated by Shinui Tzura that is initiated in them. The measure of the distance is as the measure of the Shinui between them.

                                                Therefore, once Masach de Behina Gimel has been renewed inside Partzuf Galgalta de AK, with its new degree of Ohr, that Shinui Tzura (disparity of form) now separates and detaches that new level into its own Behina. We thus distinguish this new level as a second Partzuf of AK, called Partzuf AB de AK, reaching only up to Hochma.

                                                AB de AK emerged from the Zivug de Hakaa on Masach de Behina Gimel made in the Peh de Partzuf Galgalta de AK

                                                1. Thus we find that the reason and the cause for the emanation of the second Partzuf de AK is the law of Hizdakchut that always operates in the Aviut of the Masach in Kli Malchut, because of the Hitlabshut of the Ohr Elyon. Thus, after the completion of the Hitlabshut of Ohr Elyon in the first Partzuf de AK, called Galgalta, the Aviut de Behina Dalet in the Masach of Malchut had been purified to the measure of Aviut de Behina Gimel. Consequently, this Zivug de Hakaa that is performed in Masach de Behina Gimel rose to Peh de Galgalta de AK, and emanated the second Partzuf de AK at the level of Hochma, called Partzuf AB de AK.

                                                The Hizdakchut of the Aviut in the Masach to Behinat Aviut de Shoresh is regarded as ascent to Peh de Rosh

                                                1. However, it does not mean that immediately after Malchut had been purified from Behina Dalet and stood at Aviut de Behina Gimel Partzuf AB was emanated and emerged there. It is so because there is no “some” in the spiritual, and it is impossible that some Aviut will be purified from Malchut, and some Aviut would remain in Malchut.

                                                However, since Malchut began to purify, it must continue to purify from its entire Aviut until it is completely Zach, when it becomes like its Shoresh, where Ohr Keter is clothed (Chap 6, item 4). Know, that this Hizdakchut to the Shoresh is called “the ascent of Malchut to Keter”, or “the ascent of Tabur to Peh de Rosh”. It is so because Peh is the Keter of Malchut and Tabur is Malchut de Malchut (see Chap 7, item 4).

                                                Ascent means Hizdakchut and descent means Hitabut

                                                1. You must remember here that ascent means Hizdakchut, and descent means Hitabut. The more Zach is also regarded as more Elyon. The issue of the standing of the Eser Sefirot KHB ZA and Malchut de Guf of the Partzuf one above the other from Peh to Tabur does not refer to an imaginary place whatsoever. It is rather only about the Zakut and the Aviut.

                                                Thus, Keter, the most Zach, is regarded as standing near the Peh of the Rosh of the Partzuf, meaning above them all. Malchut, the most Av, is regarded as standing below in the place of Tabur de Guf of the Partzuf, meaning below them all.

                                                Hishtavut Tzura of the Tachton with the Elyon is regarded as coming to the place of the Elyon

                                                1. However, you should simply understand that when we say that Malchut purified from the Aviut Dalet in her, and remained as Zach as Behinat Shoresh in her, it means that she consequently came to the place of her Shoresh, meaning her Keter, called Peh. It is so because since she is as Zach as Him, she is on the same degree as Him.

                                                After the Masach rose and became included in Peh de Galgalta, Aviut was renewed in it, except in the last Behina

                                                1. Thus, when Malchut is completely purified and remains in Behinat Shoresh, she thus ascends to her Maatzil, meaning Peh de Rosh, because Behinat Peh de Rosh is the Shoresh for the entire previous Hitpashtut from above downward. There she is incorporated in the Zivug de Hakaa in Malchut de Rosh.

                                                By that manner Malchut receives the Aviut she had before she purified once more, except for the last Behina, which is lost and does not return, as the last Behina does not leave an imprint. Thus, by the Hitkalelut in the Zivug de Hakaa in Peh de Rosh de Galgalta, she received only Aviut de Behina Gimel and Eser Sefirot in the degree of Hochma emerged on her.

                                                The exit of Eser Sefirot de Rosh AB and its descent in the place of Chazeh de Galgalta

                                                1. After the Masach was incorporated in the Zivug de Hakaa in Peh de Rosh de Galgalta and the Aviut in it has been renewed once more, it was recognized that the Aviut in it is the Aviut de Tabur below Peh de Galgalta and has no relevance to Peh de Galgalta.

                                                This recognition is regarded as the Masach being separated from Peh de Rosh Galgalta and exiting it. It descended, meaning became more Av with Aviut de Behina Gimel in Guf de Galgalta, called Chazeh. It had already been contained of Masach de Aviut of the Rosh from the time it was in Peh de Galgalta.

                                                Consequently, Ohr Ein Sof expanded to it once more for Zivug de Hakaa while being at the place of the Chazeh as well, and Eser Sefirot de Rosh in the level of Hochma emerged on it. It lacks Keter since Masach in Aviut Gimel draws only the level of Hochma, and they are called Rosh de Partzuf AB de AK.

                                                It turns out that the source of the Eser Sefirot de Rosh de Partzuf AB de AK came out at the Peh de Partzuf Galgalta de AK, meaning during the Hitkalelut of the Masach in Zivug de Hakaa in Peh de Galgalta. After that they descended from there to the place of the Chazeh, and from the Zivug de Hakaa in the place of the Chazeh emerged the Eser Sefirot on the level of Hochma.

                                                These clothed Galgalta de AK from the Chazeh upward up to near the Peh de Galgalta, meaning up to Hochma de Guf de Galgalta, but not the actual Peh. It is so because Peh is the Keter de Guf de Galgalta, and the Rosh de AB lacks the Keter.

                                                Toch, Sof de Partzuf AB de AK

                                                1. Then that Ohr Hozer returned and expanded Malchut into Eser Sefirot from her and within her, from her downward to the Malchut in her, where Eser Sefirot de Guf emerged, called Eser Sefirot de Toch. Eser Sefirot de Ohr Hozer without Ohr Yashar expanded from there downward, being Ohr Nekeva, ending the degree. Thus we have clarified Rosh, Toch, Sof de Partzuf AB de AK.

                                                  Explains the third Partzuf of AK called SAG de AK, at the level of Bina. Contains two issues:

                                                  1. After AB de AK had been completed the Ohr Makif returned and purified Aviut de Behina Gimel into Behina Bet, and Eser Sefirot of Rosh, Toch, Sof at the level of Bina emerged, called SAG de AK.

                                                  2. In the beginning, the Masach in Tabur rose to its Shoresh in Peh, as it is written about AB de AK.

                                                  The Hizdakchut of the Masach de Behina Gimel into Behina Bet. There is no Hizdakchut in Masach de Rosh, but rather in Masach de Tabur

                                                  1. After the above Partzuf AB de AK had been completed, the Ohr Elyon clothed it, and the Ohr Makif purified the Aviut in it once more, as in Partzuf Galgalta de AK (see Chap 10, item 4). It refers to the Aviut de Masach in its Malchut de Malchut, being Malchut de Guf de AB, called Tabur. It is so because there isn’t any Hizdakchut in any Partzuf in Malchut de Rosh, called Peh, as it operates from below upward and the Ohr is not confined within her, and because of that it does not purify her.

                                                  The emergence of Rosh, Toch, Sof de Partzuf SAG de AK

                                                  1. Malchut de AB, called Tabur, had been purified from her entire Aviut, namely Aviut de Behina Gimel and became as pure as the Shoresh. It is thus considered that Malchut rose to her Maatzil, namely Peh de Rosh AB de AK. This Peh is the Shoresh and the Maatzil of the Eser Sefirot de Guf de AB de AK.

                                                  Because she rose to Peh, the Shoresh gave her the Aviut as in the beginning, except for the last Behina, which has been lost and does not return (see Chap 10, item 9). As a result, Malchut became Av again, with Aviut de Behina Bet. We refer to this Hitabut as descent to her place as in the beginning, meaning the Chazeh, near Tabur de AB de AK, where she came from (see Chap 10, item 10).

                                                  A Zivug de Hakaa was performed there once more, and Eser Sefirot de Rosh were emanated on the level of Bina because the Ohr Hozer de Behina Bet does not reach higher than that. Eser Sefirot de Toch and Eser Sefirot de Sof expanded from there downward (see Chap 10, items 9, 10). This Partzuf is called Partzuf SAG de AK because it only has the level of Bina. The rest of the Partzufim of AK emerged similarly.

                                                    Explains the fourth and fifth Partzufim of AK called MA and BON de AK. Contains four issues:

                                                    1. The emergence of MA and BON de AK.

                                                    2. Aviut is called Hevel and the five Behinot in it are called: Metzach (forehead), Ayin, Awzen, Hotem, Peh.

                                                    3. Behina Dalet connects with Aviut de Behina Aleph and the Shoresh de AK, and that causes a Zivug de Hakaa in them.

                                                    4. The inner and outer MA and BON de AK.

                                                    The emergence of MA and BON de AK

                                                    1. Once Partzuf SAG had been completed, the Ohr Makif returned and purified the Aviut de Behina Bet into Behina Aleph. Then the Ohr Elyon, which never stops shining, struck it and generated Eser Sefirot at the level of ZA, called Partzuf MA de AK, and expanded in Rosh, Toch, Sof.

                                                    This Partzuf is called Olam ha Nekudim. A Hizdakchut of the Masach occurred in it too, as in the previous Partzufim de AK, but here the Hizdakchut is regarded as the “breaking of the vessels”, as Aviut de Behina Dalet is involved here (see Part 4, item 36), and only Aviut Shoresh remained there.

                                                    Thus, the Ohr Elyon, which does not stop shining, struck that Aviut de Shoresh and Eser Sefirot on the level of Malchut emerged, regarded as Partzuf BON de AK. This is called Olam Atzilut and BYA.

                                                    Aviut is called Hevel and the five Behinot in it are called: Metzach (forehead), Ayin, Awzen, Hotem, Peh

                                                    1. We have thus thoroughly clarified the matter of the emanation of the five Partzufim of AK from one another, called Galgalta, AB, SAG, MA, and BON. Know, that these five Behinot of Masachim are called five Havalim because the Aviut in the Masach is called Hevel.

                                                    Thus, Partzuf Galgalta de AK emerged from the Hevel of the Peh, which is Behina Dalet. Partzuf AB de AK emerged from the Hevel of the Hotem, being Behina Gimel. Partzuf MA de AK emerged from the Hevel of the Eynaim, which is Behina Aleph, and Partzuf BON de AK emerged from the Hevel of the Metzach, being Behinat Keter, meaning the Shoresh of the Aviut.

                                                    Behina Dalet connects with Aviut de Behina Aleph and the Shoresh de AK, and that causes a Zivug de Hakaa in them

                                                    1. We might ask: “But the Hevel of the Eynaim, being Behina Aleph, has frail Aviut, not enough for Zivug de Hakaa (as the Rav wrote in Part 3, item 80). It is even more so with the Hevel that comes from the Metzach, being Aviut Shoresh, which is not sufficient for Zivug de Hakaa.

                                                    The thing is that before there was the Zivug on the Hevel of the Eynaim, a new thing had been erected there, called Tzimtzum Bet, which is the ascent of Behina Dalet to Bina. As a result, Behina Aleph and Behinat Shoresh had gained Aviut, until it was sufficient for Zivug de Hakaa. The reason that Olam ha Nekudim that came out of Eynaim is called SAG, and Olam Atzilut is called “the new MA that came out of the Metzach”, is because there are two levels there: male and female.

                                                    In Olam Nekudim there was a Reshimo de Hitlabshut left from Behina Bet, which connected with the Reshimo de Aviut from Behina Aleph, and the level of SAG, called “male” emerged on them. Likewise, in Olam Atzilut, a Reshimo de Hitlabshut from Behina Aleph that was connected with Aviut de Behinat Shoresh had remained. From joining them together came the level of MA, called “male”. However, from the Behina of the Reshimo de Aviut, which is the female level, there was only the level of BON, hence the name of this MA “the new MA”, as opposed to the level of MA in Nekudim, which is the old MA, prior to this MA.

                                                    The inner and outer MA and BON de AK

                                                    1. These two Behinot MA and BON that emerged in Nekudim and Atzilut are no longer regarded as MA and BON de AK itself, but as Hitzoniut de MA and BON de AK. It is because they had been erected in Tzimtzum Bet, while AK is entirely Tzimtzum Aleph.

                                                    However, these two levels, MA and BON, were included in Pnimiut AK because they passed through it, and were set in it, as there is no absence in the spiritual. These MA and BON that were included in AK are called MA and BON de AK, or the inner MA and BON de AK, clothed by Olam ha Nekudim and Olam ha Atzilut.

                                                      Explains the Hitlabshut of the Partzufim in one another. Contains three issues:

                                                      1. The necessity of the five Partzufim to emerge one below the other.

                                                      2. Tabur de Elyon became Peh de Rosh to its Tachton Partzuf. Thus, each Partzuf emerges from Malchut de Malchut de Elyon called Tabur.

                                                      3. The order of the Hitlabshut of the Partzufim in one another.

                                                      The difference between the five levels one below the other and the five levels one above the other

                                                      1. Now you can thoroughly understand the difference between the Eser Sefirot KHB, ZA, Malchut that stand one above the other, and the five Partzufim Galgalta, AB, SAG, MA, BON, that stand one below the other. The Eser Sefirot KHB, ZA and Malchut emerged and were emanated during the ascent of Malchut to the Maatzil, occurring in each and every one of the five Partzufim (see Chap 10, item 5).

                                                      It is so because the Masach and the Malchut in the previous Partzuf must rise to the Peh de Rosh there to receive the new Aviut in a new form for the birth of a Partzuf. At that time a new Zivug for the new Partzuf is made.

                                                      However, the Eser Sefirot KHB ZON that emerge during the purification of Malchut (see Chap 6, item 5) do not receive a new Aviut. On the contrary, they rise and purify more each time. Hizdakchut means ascent. Thus, Behina Gimel is emanated above Behina Dalet, and Behina Bet above in Behina Gimel etc.

                                                      Peh de Rosh of the Tachton must emerge in the place of the Chazeh de Elyon

                                                      1. However, during the emanation of the Partzufim, when (for example) Partzuf AB emerges from Partzuf Galgalta, Malchut de Guf de Galgalta must ascend to the place of the Peh de Rosh in Galgalta. Once there, she receives Aviut de Behina Gimel once more (Chap 10, items 8, 9).

                                                      Acquiring the Aviut means returning to its place to Tabur de Partzuf Galgalta as in the beginning. It is written there that the new Zivug de Hakaa in Behina Gimel necessarily occurred in the place of the Tabur [now called Chazeh] de Partzuf Galgalta.

                                                      Thus, you see that Malchut de Rosh of Partzuf AB is in the place of Tabur de Partzuf Galgalta. Accordingly, you will always find that Malchut de Guf of the Upper Partzuf becomes Malchut of the Rosh of its inferior Partzuf. In other words, Tabur de Elyon, becomes Peh de Rosh of the Tachton.

                                                      Five Partzufim must emerge one below the other

                                                      1. In this manner, the Peh of Tabur de Galgalta became Peh de Rosh AB, Peh de Tabur de AB became Peh de Rosh de SAG, and Peh de Tabur de SAG became Peh de Rosh de MA. Peh de Tabur de MA became Peh de Rosh de BON. Thus, the five Partzufim are compelled to emerge one below the other, as opposed to the inner Eser Sefirot in each Partzuf that emerge one above the other.

                                                      Each Partzuf emerges from Malchut de Malchut de Elyon

                                                      1. The rule that each Partzuf is emanated by the power of Malchut de Malchut of the Elyon comes from the above. It is so because we’ve seen that Malchut de Guf in the Upper Partzuf, called Tabur de Elyon, is the Maatzil of its secondary Partzuf.

                                                      For instance: Aviut de Behina Gimel is acquired by the ascent of Tabur de Partzuf Galgalta to Peh de Rosh Galgalta. The second Partzuf, called AB emerges and emanates on that Zivug. This Tabur de Galgalta is Malchut de Malchut de Galgalta, because Peh is Malchut, and Tabur is Malchut de Malchut. Thus, Malchut de Malchut de Elyon is the Shoresh and the Maatzil of its Tachton.

                                                      The order of the clothing of the five Partzufim of AK one on top of the other

                                                      1. However, you should still understand the order of the clothing in the five Partzufim de AK. Peh de Rosh of Partzuf AB stands in the place of Tabur de Partzuf Galgalta (see item 3) and extends from below upward to Peh de Rosh de Galgalta. It is so because it is regarded as the complete level of Eser Sefirot de Rosh AB, because of the Tabur de Galgalta that rose there and received the Aviut for its Zivug (see item 2).

                                                      It is for that reason that we say that Eser Sefirot de Rosh AB stand and clothe the Eser Sefirot de Toch de Galgalta, meaning from Peh to Tabur. Thus, the Rosh of Partzuf Galgalta always remains bare, without Hitlabshut.

                                                      The reason that there is no Hitlabshut in the Rosh

                                                      1. Similarly, Eser Sefirot de Rosh de Partzuf SAG also clothe the Eser Sefirot de Toch [de Galgalta], and Eser Sefirot de Rosh de Partzuf MA clothe Eser Sefirot de Toch de Partzuf SAG and so on likewise. In other words, it is also for the above reason, regarding the clothing of AB to Partzuf Galgalta, because they all have a single reason: they all emerge by the power of the ascent of Tabur de Elyon to Peh de Elyon. Consequently, Eser Sefirot de Rosh de Tachton stand in the place of the Eser Sefirot de Toch de Elyon, meaning from Peh to Tabur. From Peh of every Elyon upward, it always remains bare without any Hitlabshut.

                                                        Explains how there are two Tzimtzumim (pl. for Tzimtzum) in the Olamot.

                                                        Tzimtzum Aleph was only on Malchut, and the Upper nine were clear of any Tzimtzum. In Tzimtzum Bet, the Tzimtzum interfered from Bina downward of every degree, and Bina, Tifferet and Malchut exited every degree.

                                                        The Sium was made in the place of Bina, called Parsa

                                                        1. We shall now explain the Eser Sefirot called the “five Olamot”: Adam Kadmon, Atzilut, Beria, Yetzira and Assiya. Here we must know the two Tzimtzumim that occurred in the Olamot. The first Tzimtzum was only on Kli Malchut, to not receive Ohr Ein Sof inside her. The nine Upper Sefirot remained clear of any Masach and Tzimtzum. From this Behina came the first three Partzufim in Olam AK, called Galgalta, AB, SAG, as we’ve explained in chapter 12.

                                                        After that, in Partzuf Nekudot de SAG de AK, there was a second Tzimtzum, where the Malchut that ends the Kav of Ohr Ein Sof that stood at the point of Olam ha Zeh, rose to the place of Chazeh de Partzuf Nekudot de SAG de AK. It ended the Kav of Ohr Ein Sof there and half of Tifferet and NHYM from the Chazeh of the Partzuf downward remained empty, without Ohr.

                                                        Just as there was a new general Sium on the Ohr of the Kav in the place of Chazeh of Partzuf Nekudot de SAG de AK because of the ascent of Malchut to Bina de Guf, called Tifferet, so occurred inside the Eser particular Sefirot of each and every degree. Malchut of that degree rose to Bina of that degree and ended the degree there. Bina and TM of that degree exited the degree and fell into the degree below it. This new Sium that occurred in Tzimtzum Bet in the place of Bina, or Tifferet, is called Parsa.

                                                        The general Parsa interrupts between Atzilut and BYA

                                                        1. We shall now speak from the perspective of the general Parsa. Malchut ha Mesayemet that stood at the point of Olam ha Zeh rose to the place of Chazeh de Partzuf Nekudot de SAG de AK and ended the Ohr of the Kav there. The Sium that was made in the place of the Chazeh is called “the general Parsa”.

                                                        Olam Atzilut came out from this Parsa upward, and from this Parsa downward, in the place that’s been emptied of the Ohr of Kav of Ein Sof, came out Olamot Beria, Yetzira, Assiya, through Ohr of Tolada. Thus, in the place of the half of Tifferet, emerged Olam Beria; in the place of Netzah, Hod, Yesod, emerged Olam Yetzira, and in the place of Malchut emerged Olam Assiya.

                                                        After special corrections, Olam Beria receives through Masach de Behina Bet from YESHSUT de Atzilut. Olam Yetzira receives from ZA de Atzilut through Masach de Behina Aleph, and Olam Assiya receives from Malchut de Atzilut through Masach de Shoresh de Aviut.

                                                        ABYA are four levels HB TM

                                                        1. Hence there are five Olamot named KHB TM. Olam AK has the degree of Keter, meaning Eser Sefirot de Partzuf Galgalta de AK. That is because the level of every Olam is measured according to the level of its first Partzuf, just like the measure of the Koma in the Sefirot is according to its highest Sefira.

                                                        Olam Atzilut has the level of Hochma, meaning in the Eser Sefirot de Partzuf AA de Atzilut, which is regarded as the first Partzuf, because Atik is higher than Atzilut. Olam Beria has the level of Bina, meaning YESHSUT, Olam Yetzira – the level of ZA, and Olam Assiya – the level of Malchut.

                                                        The main difference between AK and ABYA is that AK is from Tzimtzum Aleph, while ABYA are from Tzimtzum Bet. Atzilut is above the general Parsa and BYA are below that Parsa.

                                                        1. The differences between these five Olamot are primarily a result of the two Tzimtzumim. Olam Adam Kadmon is from Tzimtzum Aleph, where Kav Ein Sof shines up to the point of Olam ha Zeh. Its nine Sefirot are clear of any Masach and Tzimtzum.

                                                        However, the four Olamot ABYA are from Tzimtzum Bet, where from Bina downward in each of their degrees, the Tzimtzum of Malchut is already involved, due to the ascent of Malchut to Bina of every degree. Even though Olam Atzilut is from Tzimtzum Bet, it is still clear of any Masach and Tzimtzum because it stands from the general Parsa upward. Thus the Ohr of the Kav Ein Sof shines in it to its end, meaning to Parsa, being the place of Chazeh de Partzuf Nekudot de SAG de AK.

                                                        Olam Beria is already under the general Parsa, meaning after the Ohr from Kav Ein Sof stops. It has only Ohr of Tolada from Ohr de Kav. However, since it stands in the place of half Tifferet de Nekudot de SAG de AK, and Tifferet is regarded as Bina de Guf, as KHB de Guf are called HGT, it has therefore been corrected to receive He’arat Bina, which is YESHSUT.

                                                        Olam Yetzira, standing at the place of NHY de Partzuf Nekudot de SAG de AK, namely Behinat ZA, has been corrected to receive He’arat ZA de Atzilut. Olam Assiya that stands at the place of Malchut de Partzuf Nekudot de SAG de AK has been corrected to receive He’arat Malchut de Atzilut.

                                                        1. You can therefore see that in AK, before Tzimtzum Bet occurred, there wasn’t any actual Masach except at the point of Olam ha Zeh, which is its Sium Raglin. All the above-mentioned Masachim in AK above the point of Olam ha Zeh are but operations of that Masach.

                                                        It is known that the Aviut of the Masach cannot ascend above its place even a bit. Thus only the affects of the Masach rise upward from its place, though they are devoid of any Aviut. Therefore, there isn’t any Aviut and Masachim in AK, though its Masach is the most Av of all the Olamot, being that it is Behina Dalet. It is so because this Aviut becomes active only from its Sium Raglin downward, which is only the point of Olam ha Zeh.

                                                        1. Tzimtzum Bet occurred in Olam Atzilut and the Parsa had been erected between Atzilut and BYA due to the ascent of Malchut de Behina Dalet from the point of Olam ha Zeh to the place of Chazeh de Partzuf Nekudot de SAG de AK. It stopped the Ohr of Atzilut there, and this new Sium is called Parsa.

                                                        Therefore, the Sium Raglin of all the Partzufim of Atzilut occurred in the place of that Parsa, for Ohr Ein Sof does not shine anymore, but only Ohr of Tolada. There is Masach de Behina Gimel in that Parsa, ending the Raglaim of AA because of the Hitkalelut of Behina Dalet in the Parsa, as well as the Masachim of the other Partzufim. Thus, from Parsa downward the power of the Masach dominates, as it stopped the Ohr Elyon from Ein Sof.

                                                        However, from Parsa upward there isn’t any Behinat Masach. Instead, all the above-mentioned Masachim from Masach de Sium Raglin de Atzilut upward, are but operations that rise by the power of Masach de Sium Raglin of the five Partzufim of Atzilut. Those receive all their He’arah by the Masach de Sium Raglin, though they do not receive any of its Aviut, as the Aviut of the Masach cannot ascend above its place. Therefore there is no Masach whatsoever in all the Partzufim of Atzilut.

                                                          Explains the issue of Keter and ABYA in the five Partzufim of Atzilut and all the degrees. Contains two issues:

                                                          1. The Parsa in Chazeh de Atzilut is Hitkalelut from the general Parsa, by which Olam Atzilut itself is divided into ABYA.

                                                          2. Just like Olam Atzilut is divided into ABYA by the power of the general Parsa, so each and every degree is divided into inner ABYA.

                                                            1. We shall now explain the Behinot of Keter and ABYA in the five Partzufim of Atzilut. AA is the Keter and the Upper AVI that clothe AA from Peh to his Chazeh are Atzilut. YESHSUT, which clothe AA from the Chazeh to Tabur are Beria, and ZA and Malchut, which clothe AA from Tabur downward, are Yetzira and Assiya.

                                                          The Parsa in Chazeh de Atzilut is Hitkalelut from the general Parsa, by which Olam Atzilut itself is divided into ABYA.

                                                          1. The reason for these names is that after Partzuf Nekudot de SAG de AK has been divided at the Chazeh, Olam Atzilut stands from the Chazeh upward, and the three Olamot BYA stand from the Chazeh downward, emanating from the Kav of Ohr Ein Sof.

                                                          As has been written in the previous chapter, it is also contained in Olam Atzilut itself, as a Hitkalelut of the Elyon from the Tachton. AA is the rudiment of Olam Atzilut, because as every level of Eser Sefirot is measured by its highest Sefira, so each Olam is measured according to the level of its first Partzuf, divided at the Chazeh. It is regarded as Atzilut from the Chazeh upward, and as BYA in Atzilut from the Chazeh downward. The Parsa in the place of Chazeh de AA is a Hitkalelut from the general Parsa that stands under the Sium of the entire Atzilut.

                                                          Thus, AA itself, whose Rosh is exposed without Hitlabshut, is regarded as Keter. AVI, which clothe it to the Chazeh, are clean even from the Hitkalelut of the Parsa, and are considered as Atzilut. YESHSUT, however, that stand below Parsa at the Chazeh de AA where the general Parsa is incorporated, are regarded as Beria. ZA clothes only NHY de AA, and is regarded as Yetzira, and Malchut, which clothes Malchut de AA, is regarded as Assiya. Now you can see how the three Olamot BYA are connected in YESHSUT and ZON de Atzilut, which clothe from Chazeh de AA downward.

                                                          Just like Olam Atzilut is divided into ABYA by the power of the Hitkalelut of the general Parsa, so each and every degree is divided into inner ABYA

                                                          1. That explains that matter of the Eser Sefirot de Keter and ABYA in every single Partzuf in the Partzufim of ABYA. As we have learned in the general Olam Atzilut, which is AA that was divided at the Chazeh, whose Rosh is Keter, from its Peh to the Chazeh it is Atzilut. Also, from Chazeh to Tabur it is Beria, and from Tabur down there are Yetzira and Assiya.

                                                          Thus all the inner Partzufim of ABYA are incorporated in it. In each and every Partzuf in them, the Rosh is regarded as Keter, from Peh to Chazeh as Atzilut, and from Chazeh to Tabur as Beria. Finally, from Tabur down it is regarded as Yetzira and Assiya.

                                                          Part Three

                                                          Table of Questions for the Meaning of the Words

                                                          1. What is Evar, Evarim (Organ/Organs) 4

                                                          2. What is Ohr Histalkut 4

                                                          3. What is a Diminishing Ohr 4

                                                          4. What is Ohr Panim 4

                                                          5. What is Ohr of Tolada (Consequential Ohr) 4

                                                          6. What are Separate Otiot 4

                                                          7. What are Connected Otiot 4

                                                          8. What is an Awzen 4

                                                          9. What is Achor 4

                                                          10. What is Lower Ima 5

                                                          11. What is Middle 5

                                                          12. What is a Mirror (Aspaklaria) 5

                                                          13. What is Arich Anpin 5

                                                          14. What is AT (pronounced ET) 5

                                                          15. What is Bohu 5

                                                          16. What is a Bait (House/Hall) 5

                                                          17. What is a Beki’a (Breaching) 5

                                                          18. What is Creation 6

                                                          19. What is Bassar (Flesh) 6

                                                          20. What is a Guf 6

                                                          21. What is Galgalta 6

                                                          22. What are Gidin 6

                                                          23. What are Four Tzurot (Forms) 6

                                                          24. What is Dibur (Speech) 6

                                                          25. What is In Passing 7

                                                          26. What is a Narrow Path 7

                                                          27. What is a Wide Path 7

                                                          28. What is Separation 7

                                                          29. What is Hevel 7

                                                          30. What is Departing Hevel 7

                                                          31. What is a Full HaVaYaH 7

                                                          32. What is Simple HaVaYaH 8

                                                          33. What is a Heichal (Palace) 8

                                                          34. What is Upper Heichal 8

                                                          35. What is Hakaa 8

                                                          36. What is Histaklut 8

                                                          37. What is Histaklut Bet 8

                                                          38. What is Histalkut 8

                                                          39. What is Harchaka 8

                                                          40. What is Hitlabshut 9

                                                          41. What is Hitnotzetzut 9

                                                          42. What is Hitabut 9

                                                          43. What is Hitpashtut 9

                                                          44. What is Hitpashtut Bet 9

                                                          45. What is A Tail for the Lions 9

                                                          46. What is Zeir Anpin 9

                                                          47. What is Hotem 10

                                                          48. What is Homer (Substance) 10

                                                          49. What is Hotam (Seal) 10

                                                          50. What is Halon 10

                                                          51. What is Hakika 10

                                                          52. What are Yesodot (Basic Elements) 10

                                                          53. What is Yetzira 10

                                                          54. What is Kursaya (Chair) 10

                                                          55. What is Potential 11

                                                          56. What are Complete Kelim 11

                                                          57. What is a Kisse (Chair) 11

                                                          58. What is Keter 11

                                                          59. What is a Levush 11

                                                          60. What is Moach (Brain) 11

                                                          61. What is From Her and Within her 11

                                                          62. What is Complete Malbush (Clothing) 12

                                                          63. What is a Masach 12

                                                          64. What is a Blocked Masach 12

                                                          65. What is The Place of Darkness 12

                                                          66. What is Nesting 12

                                                          67. What is The Nitzotz of the creature 12

                                                          68. What is a Small Nitzotz 12

                                                          69. What is Nefesh 13

                                                          70. What is a Narrow Nekev 13

                                                          71. What is a Nekuda (Point) 13

                                                          72. What is a Neshama 13

                                                          73. What is Samuch 13

                                                          74. What is a Sefira 13

                                                          75. What is an Olam 13

                                                          76. What are Eynaim (Eyes) 14

                                                          77. What is Atzmut Ohr 14

                                                          78. What is Assiya 14

                                                          79. What is Atik 14

                                                          80. What is Peh 14

                                                          81. What is Actual 14

                                                          82. What is Separation 14

                                                          83. What is a Partzuf 14

                                                          84. What is a Tzura 14

                                                          85. What is Very Narrow 14

                                                          86. What is Kodesh Kodashim 15

                                                          87. What is Nesting 15

                                                          88. What are Klipot 15

                                                          89. What is Reiah (Sight) 15

                                                          90. What is a Rosh 15

                                                          91. What is Head for the Foxes 15

                                                          92. What is Revieet Dam (A Quarter Blood) 15

                                                          93. What is a Ruach 15

                                                          94. What is a Thin Ruach 15

                                                          95. What is a Square 16

                                                          96. What is a Scent 16

                                                          97. What is Breaking 16

                                                          98. What is a Shoresh 16

                                                          99. What is Hearing 16

                                                          100. What are Roots of the Kelim 16

                                                          101. What is Tohu 16

                                                          What is Evar, Evarim (Organ/Organs)

                                                          These are the Kelim of the Sefirot de Guf, meaning the Ne’etzalim from the Masach de Peh de Rosh downwards.

                                                          (Part 3, Chap 8, item 1)

                                                          What is Ohr Histalkut

                                                          Ohr Hozer, meaning the Ohr Elyon that is not received in Behina Dalet, rejected by her and returns to its place.

                                                          (Part 3, Chap 15, item 6)

                                                          What is a Diminishing Ohr

                                                          The Eser Sefirot de Ohr Yashar that clothe the Masach downward devalue themselves for that purpose. For that reason they are called “Diminishing Ohr.”

                                                          (Part 3, 34)

                                                          What is Ohr Panim

                                                          It is Ohr Hochma.

                                                          (Part 3, Chap 8, item 9)

                                                          What is Ohr of Tolada (Consequential Ohr)

                                                          This is the Eser Sefirot de Ohr Yashar that glitter through the Masach downwards.

                                                          (Part 3, Chap 15, item 9)

                                                          What are Separate Otiot

                                                          When the Atzmut clothes the Kelim, the four Behinot HB TM are designated by four separate Otiot, after the clothing of the Orot in the Aviut of the Kelim, ignoring the Shinui Tzura between them. This Shinui Tzura means separation in spirituality. (See the term “Separation”).

                                                          (Part 3, Chap 15, item 4)

                                                          What are Connected Otiot

                                                          The Hizdakchut of the Aviut in Malchut de Malchut in the Guf of every Partzuf, when the Ohr Hozer gradually departs up to the Maatzil, these Eser Sefirot are at that time called “Connected Otiot.” It is to indicate the purification that the Kelim acquire every time, which connects them and brings them closer to the Shoresh. As it’s been written in item 6, the Aviut separates while the Zakut connects.

                                                          (Part 3, Chap 15, item 5)

                                                          What is an Awzen

                                                          It is the level of Eser Sefirot de Rosh in Behina Bet, namely Bina.

                                                          (Part 3, Chap 12, item 7)

                                                          What is Achor

                                                          When Ohr Yashar, meaning Ohr Hochma, is not clothed in the Kli, then the Kli is called Achor, or Achoraim. It has been written in item 4 that Ohr Hochma is called Ohr Panim. Thus, in the absence of Ohr Hochma from the Kli, it is called Achor.

                                                          (Part 3, Chap 15, item 6)

                                                          What is Lower Ima

                                                          It is Malchut de Atzilut.

                                                          (Part 3, Chap 4, item 7)

                                                          What is Middle

                                                          It is something that connects and determines between two far ends. From this you can understand the meaning of the names: “Middle Line” and “Middle Pillar” that consist of three Sefirot – Daat, Tifferet, Yesod.

                                                          (Part 3, Chap 5, item 4)

                                                          What is a Mirror (Aspaklaria)

                                                          Malchut is called a “Mirror that has nothing of its own,” or “A Mirror that does not shine.” Zeir Anpin is called “Shining Mirror.” The name Light is used because Zeir Anpin and Malchut are called Two Lights, for all the Lights of the lower ones come only from them and not from above them.

                                                          (Part 3, Chap 7, item 2)

                                                          What is Arich Anpin

                                                          Partzuf Keter is called Arich Anpin because of the Atzmut of Ohr Hochma in it. Tifferet is called Zeir Anpin because it has no more than a minute He’arah of Hochma. The names AA and ZA are parallel, for they relate solely to the Ohr Hochma in the Partzuf, as Hochma is called Ohr Panim.

                                                          (Part 3, Chap 6, item 7)

                                                          What is AT (pronounced ET)

                                                          Malchut is called AT, because she consists of all the Otiot from Aleph to Tav (all the letters of the Hebrew alphabet). It is so because the Otiot are the Kelim of the Sefirot and all the Kelim come from Malchut.

                                                          (Part 3, Chap 12, item 2)

                                                          What is Bohu

                                                          Bohu is another name for Arich Anpin. It is parallel to Tohu, which is another name for Atik. It means negation of attainment, whereas Bohu designates attainment and existence. It is the acronym of Bo Hu (In Him).

                                                          (Part 3, Chap 6, item 3)

                                                          What is a Bait (House/Hall)

                                                          The Sefira of Malchut that became separated from the inner Kelim and became a Kli for the Ohr Makif is called Bait or Heichal (see Answers to Topics, item 176).

                                                          (Part 3, Chap 5, item 1)

                                                          What is a Beki’a (Breaching)

                                                          The overcoming of the Ohr on the limiting Masach that stands in its way is called Beki’a. It means that it completely ignores the Gevul that stands in its way, breaks a passage and shines through the Gevul downward.

                                                          (Part 3, Chap 7, item 1)

                                                          What is Creation

                                                          Innovation of existence from absence is called “Creation.” The Aviut in the Kelim could not be uncovered in Olam Atzilut, but only from the Karka of Olam Atzilut downwards. Therefore, from that place downward it is called Beria, after the Aviut that appeared.

                                                          The Aviut is the will to receive in the creature, existence from absence, for everything in reality is regarded as emerging from Him existence from existence. This is because one cannot give what one does not have, except the will to receive, which, by necessity is not in Him, for from whom would He receive?

                                                          (Part 3, Chap 2, item 3)

                                                          What is Bassar (Flesh)

                                                          Behina Gimel, called Zeir Anpin, is called Bassar. This appellation applies only to the even leveled Eser Sefirot, where these ten Behinot are called OBGAM. Malchut is called Or; ZA is called Bassar, BinaGidin; HochmaAtzamot, and KeterMocha.

                                                          (Part 3, Chap 5, item 3)

                                                          What is a Guf

                                                          Eser Sefirot that travel through the Masach downward where the Malchut expands into Eser Sefirot from and within her are called Guf. This is because they are the primary force in the Partzuf, for there is the primary Hitlabshut of the Atzmut in the Kelim.

                                                          However, in Eser Sefirot de Rosh from the Masach upwards there is no complete Hitlabshut, but only roots for the Hitlabshut.

                                                          (Part 3, Chap 8, item 6)

                                                          What is Galgalta

                                                          Partzuf Keter and the Kli where Yechida is clothed are called Galgalta.

                                                          (Part 3, Histaklut Pnimit, Chap 8, item 2)

                                                          What are Gidin

                                                          It is the Kli of Bina in Eser Sefirot of even level.

                                                          (Part 3, Chap 5, item 3)

                                                          What are Four Tzurot (Forms)

                                                          The Aviut in the Ne’etzal, meaning the Ratzon in it, are called the sum total of the substance of the Ne’etzal. These four Behinot in the Aviut are called “Four Tzurot.”

                                                          (Part 3, Chap 6, item 4)

                                                          What is Dibur (Speech)

                                                          Malchut de Rosh is called Peh, and the Eser Sefirot that travel through her downwards by the Hitnotzetzut of the Masach are called Dibur. This is how the Orot are always poured and travel from Partzuf to Partzuf.

                                                          (Part 3, Chap 11, item 2)

                                                          What is In Passing

                                                          The four Behinot always relate to each other as cause and consequence, even in Ohr Yashar: Behina Aleph de Ohr Yashar is the reason and the Maatzil of Behina Bet, Behina Bet of Behina Gimel and so on. Each degree is regarded as the Maatzil of the existence of its proximate.

                                                          For that reason it is also regarded as the one that passes all its Shefa for its sustenance from Ein Sof. However, when the degree pours to its inferior only because it is its initial cause, it is called bestowal “In Passing.”

                                                          However, if it gives to the inferior Hitnotzetzut with the Masach in her from above downward, it is regarded as bestowing “In Hitlabshut.”

                                                          (Part 3, Chap 4, item 1)

                                                          What is a Narrow Path

                                                          Restricted bestowal is regarded as bestowal that travels through a “Narrow Path.”

                                                          (Part 3, Chap 1, item 4)

                                                          What is a Wide Path

                                                          Abundant bestowal.

                                                          (Part 3, Chap 1, item 4)

                                                          What is Separation

                                                          When the Eser Sefirot travel through the Masach downward by way of Hitnotzetzut, they become enslaved to the limits in the Masach. In that state they cannot suck anything from the Elyon, except according to the limitations in the Masach. For that reason it is considered that the Masach separates them from the Elyon, for it does not let them suck all they want from there.

                                                          (Part 3, Chap 12, item 4)

                                                          What is Hevel

                                                          Ohr Hozer is called Hevel.

                                                          (Part 3, Chap 11, item 4)

                                                          What is Departing Hevel

                                                          Ohr Hozer that descends from the Masach downwards.

                                                          (There)

                                                          What is a Full HaVaYaH

                                                          As written by the Rav, the Shoresh of the Orot and their essence is the four simple Otiot of HaVaYaH, without any fillings. However, their fillings are the expansion of HaVaYaH and the exit of their Orot outside.

                                                          There are five Partzufim: Keter, AB, SAG, MA, BON. Partzuf Keter is the principal among them and their Shoresh. The Eser Sefirot in it are implied in the four simple Otiot HaVaYaH, called inner HaVaYaH.

                                                          A letter emerges from each Partzuf and clothes it. Partzuf Hochma Nimshach from the Yod of HaVaYaH de Partzuf Keter. Its four Otiot are filled with Yodin (pl. for Yod) in the following manner: Yod, Hey, Viv, Hey ( יוד, הי, ויו, הי ), in Gimatria AB.

                                                          Partzuf Bina extends from the first Hey, whose four Otiot HaVaYaH are filled with Yodin and Aleph in the following way: Yod, Hey, Vav, Hey ( יוד, הי, ואו, הי ) etc. Thus, the Partzufim of Keter are implied with simple HaVaYaH while the other four Partzufim that clothe it are implied with full HaVaYaH (see Histaklut Pnimit).

                                                          (Part 3, Chap 15, item 3)

                                                          What is Simple HaVaYaH

                                                          See item Full HaVaYaH.

                                                          (Part 3, Chap 15, item 3)

                                                          What is a Heichal (Palace)

                                                          See item Bait.

                                                          (Part 3, Chap 8, item 6)

                                                          What is Upper Heichal

                                                          There are seven Heichalot (Palaces); the highest among them is called the Upper Heichal.

                                                          What is Hakaa

                                                          See Ohr Pnimi, Chap 1, item 70, and Chap 2, item 3.

                                                          (Part 3, Chap 1, item 3)

                                                          What is Histaklut

                                                          Hitpashtut Ohr Ein Sof for Zivug de Hakaa in the Masach in Kli de Malchut to raise Ohr Hozer is called Histaklut. It is so because Ohr that expands from Ein Sof is always regarded as Ohr Hochma, called Ohr Eynaim, Sight, or Histaklut.

                                                          (Part 3, Chap 12, item 1)

                                                          What is Histaklut Bet

                                                          Hitpashtut Ohr Ein Sof for Zivug de Hakaa in Malchut de Guf, meaning when it mates in her during the Hizdakchut of the Masach from degree to degree to generate Eser Sefirot one above the other, is called Histaklut Bet.

                                                          (Part 3, Chap 12, item 5 and Ohr Pnimi, item 8)

                                                          What is Histalkut

                                                          Wherever there is Hizdakchut of Aviut of a degree, there is also an equal Histalkut of its Ohr and the Shefa. It is so because the measure of the will to receive in the degree is its Aviut. It is therefore obvious that when the will to receive disappears, so does all the Shefa that is taken in her, as there is no coercion in spirituality.

                                                          (Part 3, Chap 12 and Ohr Pnimi, item 8)

                                                          What is Harchaka

                                                          Aviut of Behina Bet of Ohr Yashar is called Harchaka because it chooses Ohr Hassadim and detaches itself from receiving Ohr Hochma. Also, after the Tzimtzum there is Harchaka from Hochma in Behina Dalet too because its Tzimtzum and Masach relate entirely to Ohr Hochma.

                                                          (Part 3, Chap 1, item 4)

                                                          What is Hitlabshut

                                                          Any Ohr should clothe a Kli, and there is no Ohr without a Kli (see “In Passing”).

                                                          (Part 3, Chap 12, item 3)

                                                          What is Hitnotzetzut

                                                          He’arah of Ohr Hozer is always called Hitnotzetzut or Nitzotzin.

                                                          (Part 3, Chap 2, item 2)

                                                          What is Hitabut

                                                          It is the acquisition of a large amount of will to receive.

                                                          (Part 3, Chap 1, item 1)

                                                          What is Hitpashtut

                                                          It is the Ohr Elyon that expands to the Ne’etzal. However, we should understand that it is a Hamshacha from the perspective of the Ratzon in that Ne’etzal, who draws that Hitpashtut of Ohr Elyon to itself according to its measure of yearning. The degree is not completed but in the Hitpashtut of the two Behinot of Hitpashtut of Ohr Ein Sof (see Hitpashtut Bet).

                                                          (Part 3, Chap 1, item 1)

                                                          What is Hitpashtut Bet

                                                          The Hitpashtut of Ohr Elyon does not complete its clothing in the Kelim at one time. That is because in any Guf, meaning in Eser Sefirot that come from the Masach downward, there is the issue of the Hizdakchut of the Aviut.

                                                          At that time all the Orot of the Eser Sefirot de Guf return to their Shoresh and there is a new Zivug in Malchut de Rosh, called Hitpashtut Bet. This Hitpashtut fills the Kelim de Guf once more and completes the Hitlabshut of the Atzmut in the Kelim of the Elyon. At that point, she also generates a new Partzuf outside herself.

                                                          (Part 3, Chap 12 and Ohr Pnimi, item 8)

                                                          What is A Tail for the Lions

                                                          The Sium of a superior degree is called “A Tail for the Lions.” “Tail” implies Sof and Sium; when the point of the Sium descends to the inferior degree it becomes a Behina of Shoresh, where she is called “The head of the foxes.” This is because the Eser Sefirot in the lower degree compared to the Eser Sefirot of the Upper Degree are as “foxes” compared to “lions.”

                                                          (Part 3, Chap 7, item 5)

                                                          What is Zeir Anpin

                                                          See Arich Anpin.

                                                          (Part 3, Chap 4, item 5)

                                                          What is Hotem

                                                          The Sefira of Zeir Anpin de Rosh is called Hotem.

                                                          (Part 3, Chap 11, item 4)

                                                          What is Homer (Substance)

                                                          The will to receive in the Ne’etzal is regarded as its general “substance.” Its four Behinot are regarded as the four forms of the Ratzon, called HB TM (see item 84).

                                                          (Part 3, Chap 6, item 3)

                                                          What is Hotam (Seal)

                                                          Ohr Hozer that ascends from the Masach in Malchut upwards and clothes the Eser Sefirot de Rosh is called Hotam. The Orot that sparkle from the Masach downwards to Eser Sefirot de Guf are regarded as the imprints of that Hotam.

                                                          (Part 3, Chap 8, item 9)

                                                          What is Halon

                                                          It is Behina Gimel de Rosh, clothed in Ohr Hozer.

                                                          (Part 3, Chap 1, item 4)

                                                          What is Hakika

                                                          Hakika and Blita are two parallel discernments in the in the discernment of the Shefa. Blita means that the Shefa is evidently abundant in the Sefirot, and its opposite is the discernment of the Hakika, which implies an evidently great want in the Sefirot.

                                                          Thus, the Hotam means that the Olamot are imprinted in one another (see item 49) by a Hotam whose Otiot are protruding and a Hotam, whose Otiot are embedded and ingrained.

                                                          The Hotam of Atzilut is protruding and Beria is imprinted by it, meaning it is a sunken Hotam. Yetzira is embedded by the sunken Hotam of Beria and thus becomes a protruding Hotam. Assiya is embedded by the protruding Hotam of Yetzira and becomes sunken.

                                                          Thus, the Eser Sefirot of Atzilut and the Eser Sefirot of Yetzira are regarded as protruding, and their opposite, the Eser Sefirot of Beria and the Eser Sefirot of Assiya are regarded as ingrained and sunken.

                                                          (Part 3, Chap 7, item 1)

                                                          What are Yesodot (Basic Elements)

                                                          The four Behinot in the Aviut of Kli Malchut are sometimes called four Yesodot.

                                                          (Part 3, Chap 10, item 1)

                                                          What is Yetzira

                                                          The level of the Eser Sefirot that come through Zivug de Hakaa in Masach de Behina Aleph is called Yetzira.

                                                          (Part 3, Chap 3, item 3)

                                                          What is Kursaya (Chair)

                                                          Olam Beria is called Kisse, and it is translated as Kursaya.

                                                          (Part 3, Chap 4, item 4)

                                                          What is Potential

                                                          There is “potential” and there is “actual.” For example, the nucleus of a fruit is considered to be containing the “potential” fruit, but not the “actual.” Through the sowing and the growth, the fruit comes from the “potential” to the “actual.”

                                                          In much the same way, we discern the Masach before Ohr Ein Sof expands to it for Zivug de Hakaa, which consists of Eser “potential” Sefirot. Once encountering the Ohr Elyon and raising Eser Sefirot de Ohr Hozer that clothe the Ohr Elyon, it is regarded as the Eser Sefirot de Rosh becoming apparent “in actuality” as roots for the Kelim.

                                                          (Part 3, Chap 6, item 4)

                                                          What are Complete Kelim

                                                          The Eser Sefirot that glitter and expand from the Masach downward are considered to have complete Kelim; they are called Eser Sefirot de Guf.

                                                          (Part 3, Chap 8, item 7)

                                                          What is a Kisse (Chair)

                                                          Olam Beria is called Olam Kisse, from the word Kisui (cover) and concealment. This is because Ohr Hochma is concealed there (see here Chap 3, item 2).

                                                          It also implies that Orot de GAR that are poured there from Atzilut are only regarded as Bina and shine there only in a “sitting” state. It is like one who sits on a chair, consequently diminishing one’s “height.” He’arat Hochma is called “standing” because in standing the level is complete.

                                                          (Part 3, Chap 4, item 4)

                                                          What is Keter

                                                          It is the first Sefira of the Eser Sefirot, but there are many Behinot of Keter.

                                                          (Part 3, Chap 6, item 7)

                                                          What is a Levush

                                                          It is ZA that was separated from the Ohr Pnimi and became Ohr Makif. Also, every inferior Partzuf is called Levush relating to its superior Partzuf.

                                                          (Part 3, Chap 6, item 3)

                                                          What is Moach (Brain)

                                                          It is the Sefira of Keter in Eser Sefirot of even level.

                                                          (Part 3, Chap 5, item 3)

                                                          What is From Her and Within her

                                                          The Hitpashtut and broadening of Malchut de Rosh from herself down to the Eser Sefirot, called Eser Sefirot de Guf, is called “from her and within her.” It indicates that all these Eser Sefirot are Behinot Malchut in her, from Keter Malchut to Malchut in the Malchut.

                                                          (Part 3, Chap 4, item 6)

                                                          What is Complete Malbush (Clothing)

                                                          The Masach between Atzilut and Beria that passes the Eser Sefirot from Atzilut to Beria becomes a “Complete Malbush” that limits these Eser Sefirot.

                                                          (Part 3, Chap 4, item 5)

                                                          What is a Masach

                                                          It is a force of Tzimtzum and Din that was erected in Malchut, rejecting the Ohr Elyon from clothing within her.

                                                          (Part 3, Chap 1, item 3)

                                                          What is a Blocked Masach

                                                          When the Masach between Atzilut and Beria that passes the Eser Sefirot from Atzilut to Beria, there is a blockage on the Masach, which them from Hochma (see Complete Malbush).

                                                          (Part 3, Chap 4, item 5)

                                                          What is The Place of Darkness

                                                          The Sefira of Malchut in Eser Sefirot of even level is called Or (lit. Skin). She ends the He’arah of the Partzuf because the Or itself, meaning Malchut doesn’t receive any of the Orot (lit. Lights) in that Partzuf within because of the force of the Tzimtzum in her. For that reason she ends the He’arah of the Partzuf and from her outwardly becomes the “Place of Darkness.”

                                                          (Part 3, Chap 7, item 2)

                                                          What is Nesting

                                                          Intermittent He’arah is called “Nesting.” It is like birds that lie in their nests intermittently when they want to have fledglings, and afterwards leave.

                                                          (Part 3, Chap 4, item 4)

                                                          What is The Nitzotz of the creature

                                                          In every degree, the superior is regarded as the Maatzil and the inferior as the Ne’etzal. In Olam Beria, the superior is called “Creator” and the inferior “creature.”

                                                          The Upper Malchut de Malchut that descends and becomes the Rosh of the inferior, consists of two Behinot of Ohr Malchut (see item 222): for herself, she is regarded as the Maatzil, or Creator, and with regards to the inferior level she is regarded as a Ne’etzal or creature.

                                                          Her own existence is called “The Nitzotz of the Creator,” and her inferior Behina is called “The Nitzotz of the creature.” You already know that Ohr Malchut, meaning Ohr Hozer, is always called Nitzotzin.

                                                          (Part 3, Chap 5, item 5)

                                                          What is a Small Nitzotz

                                                          The smaller part of Ohr Malchut, meaning the Ohr Hozer, which remains in her for her sustenance, is called “A Small Nitzotz.” In the Orot it is called Reshimo.

                                                          (Part 3, Chap 5, item 5)

                                                          What is Nefesh

                                                          Ohr Malchut is called Ohr Nefesh.

                                                          (Part 3, Chap 5, item 6)

                                                          What is a Narrow Nekev

                                                          The Masach that detains the Ohr Elyon from clothing is considered to be a partition that blocks the Ohr. When the Masach opens through Zivug de Hakaa and the Ohr Elyon passes in it and expands downward, it is regarded as making a hole, a Nekev in the blocked partition for the Ohr to travel through. A broad Hitpashtut is regarded as a Halon, and a small Hitpashtut is regarded as a narrow Nekev.

                                                          (Part 3, Chap 1, item 4)

                                                          What is a Nekuda (Point)

                                                          When Malchut with the Masach in her is not mating and raising Ohr Hozer, she is called a Nekuda. In other words, she is like a black Nekuda without any white, and in the same manner, at that time there is no Ohr in her because of the Tzimtzum that rides on her. She is also called Nekuda, after the Tzimtzum that occurred in the middle point.

                                                          (Part 3, Chap 7, item 2)

                                                          What is a Neshama

                                                          It is Ohr Bina. When the Eser Sefirot divide to Shoresh, Neshama, Guf, Levush, Heichal, Ohr Hochma is called Neshama and BinaGuf. From this aspect, a Partzuf has only three Orot NRN, because Haya and Yechida has become Surrounding Lights.

                                                          (Part 3, Chap 9, item 10)

                                                          What is Samuch

                                                          Proximity of Tzura to another is called being Samuch.

                                                          (Part 3, Chap 12, item 6)

                                                          What is a Sefira

                                                          Eser Sefirot de Ohr Yashar clothed in Eser Sefirot de Ohr Hozer, generated by a Zivug de Hakaa for the first time, are called one Sefira. It is named after the highest Sefira in that level, though it does contain Eser Sefirot in length and Eser Sefirot in depth.

                                                          (Part 3, Histaklut Pnimit, Chap 4, item 3)

                                                          What is an Olam

                                                          The name Olam begins primarily from Partzuf BON de AK, called Olam ha Nekudim. It is called by that name because ZA and Malchut of the inner Kelim of Behina Dalet disappeared and became Kelim for Ohr Makif, called Levush and Heichal.

                                                          Olam means He’elem (concealment), though at times the name is borrowed to refer to Sefirot and Partzufim that preceded Olam ha Nekudim, but this is only a borrowed name.

                                                          (Part 3, Chap 8, item 1)

                                                          What are Eynaim (Eyes)

                                                          They are the Kli de Hochma of the Rosh.

                                                          (Part 3, Chap 11, item 6)

                                                          What is Atzmut Ohr

                                                          The Eser Sefirot de Rosh are regarded as the kernel and the Atzmut of the Ohr. From Peh de Rosh downward they are regarded as Ohr of Tolada of the Orot de Eser Sefirot de Rosh. However, this applies from Olam Beria downward.

                                                          (Part 3, Chap 8, item 9)

                                                          What is Assiya

                                                          Eser Sefirot of the degree of Malchut that receives from ZA are called Olam Assiya.

                                                          (Part 3, Chap 5, item 1)

                                                          What is Atik

                                                          Malchut de Malchut de Elyon becomes Atik in the Tachton, meaning from the perspective of her own existence. She also becomes Arich Anpin from the perspective of the Nitzotz of the Creator in her and from the perspective of the Nitzotz of the creature in her (see item 67). Together they form the inferior Partzuf.

                                                          (Part 3, Chap 6, item 7)

                                                          What is Peh

                                                          Malchut de Rosh is called Peh.

                                                          (Part 3, Chap 11, item 5)

                                                          What is Actual

                                                          There is “potential” and there is “actual” (see item 55).

                                                          (Part 3, Chap 6, item 4)

                                                          What is Separation

                                                          Shinui Tzura creates separation and Harchaka in spirituals. Proximity of Tzura generates Dvekut in them.

                                                          (Part 3, Chap 10, item 1)

                                                          What is a Partzuf

                                                          Eser Sefirot one below the other that are generated by the ascent of Malchut to the Maatzil are called Partzufim (see Histaklut Pnimit, Chap 13, item 1).

                                                          (Part 3, Chap 8, item 6)

                                                          What is a Tzura

                                                          The four Behinot of Aviut in Malchut, called HB TM, are called four Tzurot.

                                                          (Part 3, Chap 6, item 3)

                                                          What is Very Narrow

                                                          Very small bestowal is called “Very Narrow.”

                                                          (Part 3, Chap 1, item 4)

                                                          What is Kodesh Kodashim

                                                          The Upper Heichal in the seven Heichalot de Beria contains KHBD de Beria, and the innermost among them is called Kodesh Kodashim.

                                                          (Part 3, Chap 7, item 7)

                                                          What is Nesting

                                                          See item 66.

                                                          What are Klipot

                                                          See above item 82. Shinui Tzura separates and departs spirituals. Know that this Hofchiut Tzura from one end to the other separates and drives them to the opposite ends until there isn’t any suction between them.

                                                          You already know that there is only a will to bestow in the Ohr Elyon, and not to receive even a bit. The Klipot are of completely opposite Tzura, meaning want only to receive and swallow everything; they haven’t any will to bestow whatsoever. For that reason they are separated from the Life of Lives and are therefore called “Dead” and so is anything that cleaves to them.

                                                          (Part 3, Chap 10, item 2)

                                                          What is Reiah (Sight)

                                                          Ohr Eynaim, meaning the Ohr Hochma of the Rosh is called Reiah (Sight).

                                                          (Part 3, Chap 11, item 6)

                                                          What is a Rosh

                                                          It is Eser Sefirot de Ohr Yashar clothed in Ohr Hozer that ascends from the Masach upward, meaning a beginning and a Shoresh. They are not regarded as complete Kelim yet, fit to clothe all the Ohr, but are only regarded as roots.

                                                          (Part 3, Chap 12, item 4)

                                                          What is Head for the Foxes

                                                          See item 45.

                                                          (Part 3, Chap 7, item 5)

                                                          What is Revieet Dam (A Quarter Blood)

                                                          Nefesh de Nefesh is called Revieet (quarter), for she is Behina Dalet. She is clothed as the Revieet Dam of the Moach, meaning the Keter (called Moach) of the Eser Sefirot de Guf, whose level is even. That is because these Eser Sefirot are called Or, Bassar, Gidin, Atzamot, Moach.

                                                          (Part 3, Chap 5, item 6)

                                                          What is a Ruach

                                                          It is Ohr ZA.

                                                          (Part 3, Chap 9, item 10)

                                                          What is a Thin Ruach

                                                          It is the descending Ohr Hozer from Aviut de Behina Bet.

                                                          (Part 3, Chap 11, item 4)

                                                          What is a Square

                                                          Zivugim are performed on Malchut when she gradually purifies (see item 7) from Behina Dalet to Behina Gimel, from Behina Gimel to Behina Bet, from Behina Bet to Behina Aleph and from Behina Aleph to Behina Shoresh. These Zivugim are called “Square” after the four types of purification carried out there.

                                                          (Part 3, Chap 15, item 5)

                                                          What is a Scent

                                                          ZA de Rosh is called Hotem. The Ohr inside it is called “Scent,” because Eser Sefirot de Rosh are called Galgalta, Eynaim, Awzen, Hotem, Peh.

                                                          (Part 3, Chap 11, item 2)

                                                          What is Breaking

                                                          Revoking the border in the Masach is called “Breaching and Breaking” (see item 17).

                                                          (Part 3, Chap 7, item 1)

                                                          What is a Shoresh

                                                          All the Behinot in Keter are regarded as the “Roots” of the Sefirot.

                                                          (Part 3, Chap 9, item 1)

                                                          What is Hearing

                                                          It is Ohr Bina de Rosh. Her Kli is called Awzen.

                                                          (Part 3, Chap 11, item 2)

                                                          What are Roots of the Kelim

                                                          They are the Eser Sefirot de Rosh, called Keter.

                                                          (Part 3, Chap 6, item 4)

                                                          What is Tohu

                                                          Keter consists of two Behinot, called “Nitzotz of Creator” and “Nitzotz of creature.” BehinatNitzotz of Creator” in it is called Atik, and Tohu, named after the complete absence of the attainment in it. The “Nitzotz of creature” in it is called Arich Anpin and Bohu, indicating the Shoresh and beginning of attainment that is found there.

                                                          (Part 3, Chap 6, item 4)

                                                          Part Three

                                                          Table of Questions for Topics

                                                          102. Why does Ohr Ein Sof strike the Masach in Kli de Malchut? 6

                                                          103. What does it mean that the Ohr comes in through a Halon and a Nekev without a Masach? 6

                                                          104. Why is the Masach in Malchut de Elyon regarded as the giver to its inferior degree? 6

                                                          105. What generates the Hitnotzetzut of the Orot from the Masach downward? 6

                                                          106. What does He’arah through the Masach mean? 6

                                                          107. What is the difference between In Passing and through Hitlabshut? 6

                                                          108. What does Hitlabshut in Hochma or in Bina etc. mean? 6

                                                          109. What is the measurement of the Masach? 7

                                                          110. What is the Masach between Atzilut and Beria? 7

                                                          111. How does the Masach of Behina Bet impart to Beria and the Masach of Behina Aleph to Yetzira? 7

                                                          112. Why did Bina become a Blocked Masach in Beria? 7

                                                          113. Why does the point of Malchut de Atzilut breaches and breaks through the Masach? 7

                                                          114. Why do GAR de AA not breach the Masach? 7

                                                          115. Why doesn’t the Aviut appear at once but in an order of four degrees? 7

                                                          116. What are the two Behinot in the Ohr of Histaklut? 8

                                                          117. Are the four degrees of the Aviut of Ohr Yashar as limited as they are from above downward and why? 8

                                                          118. Who causes the four Behinot of Ohr Yashar become distinguished and captured in the degree? 8

                                                          119. Where do the four Behinot in the Ohr Hozer come from? 8

                                                          120. What changes in the Ohr Hozer before the Ohr Yashar clothes it and after the Ohr Yashar clothes it? 8

                                                          121. What is the reason for the Hitpashtut of Eser Sefirot de Rosh to a state of Guf? 9

                                                          122. Are the four Behinot Komot de Ohr Hozer that limit ABYA from above downward, and why? 9

                                                          123. Why does the Aviut of Behina Gimel generate the level of Hochma? 9

                                                          124. How do Zivugim de Hakaa occur in AHP? 9

                                                          125. Why are the Eser Sefirot that end the Partzuf, Eser Sefirot de Ohr Hozer without Ohr Yashar? 9

                                                          126. What is the Hevel that comes out of a degree? 9

                                                          127. Why doesn’t real Hevel come out from the eyes? 9

                                                          128. What comes to be in the Sefirot as a result of the Ohr of Histaklut? 10

                                                          129. What comes to be in the Sefirot as a result of the Hevels of the AHP? 10

                                                          130. Why isn’t any reality made of Orot AHP? 10

                                                          131. A. What does it mean that there is no Masach at all in Olam Atzilut? 10

                                                          B. What is the difference between Ohr of Atzmut and Ohr of Tolada? 10

                                                          132. Why is every level of Eser Sefirot named only after its uppermost Sefira? 10

                                                          133. Why are the two Orot of ZON on the same level? 11

                                                          134. How is the Zivug de Hakaa performed for the purpose of the Eser Sefirot de Beria and de Yetzira? 11

                                                          135. How does Ein Sof shine in Atzilut? 11

                                                          136. Why doesn’t Atzilut receive above Hochma? 11

                                                          137. In which clothing does Olam Atzilut receive Ohr Ein Sof, and Olam Beria, Olam Yetzira and Olam Assiya? 11

                                                          138. Why is Hitnotzetzut from Elyon to Tachton called Seal and Imprint? 11

                                                          139. Where do the Kelim come from? 11

                                                          140. Why did the Orot come before the Kelim? 11

                                                          141. How are Kelim de Rosh made? 12

                                                          142. How are Kelim de Toch made? 12

                                                          143. How are Kelim de Sof made? 12

                                                          144. Why must every Partzuf consist of three degrees - Rosh, Toch, Sof? 12

                                                          145. What is the ascent of Malchut to the Maatzil? 13

                                                          146. Who causes the ascent of Malchut to the Maatzil? 13

                                                          147. When does Ohr Ein Sof clothe the Kelim? 13

                                                          148. Why aren’t the Eser Sefirot de Rosh regarded as Kelim? 13

                                                          149. How were the Kelim formed one above the other? 13

                                                          150. Why wasn’t a Kli generated from the Eynaim? 13

                                                          151. Why do the first three Behinot of Ohr Yashar not have the Behina of a Kli, but only Behina Dalet? 13

                                                          152. Why are Neshama and Ruach called Ohr? 13

                                                          153. Where do the roots of the Kelim come from? 14

                                                          154. Where do the complete Kelim come from? 14

                                                          155. How and where do the three Kelim of the Guf, Bina, ZA, and Malchut formulate? 14

                                                          156. What are the names of the four Behinot of the Aviut de Rosh? 14

                                                          157. What is a Hamshacha and reception of Ohr Yechida? 14

                                                          158. What is a Hamshacha and reception of Ohr Haya, Ohr Neshama and Ohr Ruach? 14

                                                          159. Why do all the Kelim equalize in level in the Zivug de Hakaa? 14

                                                          160. Where are the five Behinot in the Kli of Malchut from? 14

                                                          161. How can Malchut de Rosh expand from and within her to the extent of receiving Eser Sefirot from Rosh? 14

                                                          162. How far do Eser Sefirot de Guf expand? 14

                                                          163. Why are there no Kelim opposite Haya and Yechida of each Partzuf? 14

                                                          164. What are these terms: Shibolet, Chazeh, Tabur? 14

                                                          165. When are the Kelim of one above the other filled with Ohr? 15

                                                          166. Why does Ohr Yechida clothe Galgalta and not Peh? 15

                                                          167. Why doesn’t Ohr Haya clothe the Hotem? 15

                                                          168. How is AB emanated from Partzuf Galgalta? 15

                                                          169. How is SAG emanated from Partzuf AB? 16

                                                          170. What causes the Hizdakchut of the Aviut of Malchut? 16

                                                          171. Why did the Zivug de Hakaa become the Eser Sefirot de Rosh de Tachton in the place of the Chazeh de Elyon? 17

                                                          172. Why is the Shoresh of every inferior Partzuf in the Peh of its superior? 17

                                                          173. What does Rosh de Partzuf AB clothes from Peh to Chazeh in Partzuf Galgalta? 17

                                                          174. Why can’t Rosh de AB clothe above Peh de Galgalta, and also SAG with regards to AB and so on? 17

                                                          175. What do the names Shoresh, Neshama, Guf, Levush, Heichal refer to? 17

                                                          176. Why where Levush and Heichal separated from the inner Kelim and became surrounding? 17

                                                          177. What do the five Behinot implied in the names Shoresh, Neshama, Guf, Levush, Heichal relate to? 17

                                                          178. Why do NRN, which are inferior, clothe Shoresh Neshama and Guf, which are superior? 17

                                                          179. What are the five Behinot in the Neshama called? 17

                                                          180. What are the five Behinot in the Guf called? 18

                                                          181. What are the five Behinot in the Levush called? 18

                                                          182. What are the five Behinot in the Heichal called? 18

                                                          183. Why is each of the Behinot of the SNGLH (Shoresh, Neshama, Guf, Levush, Heichal), mingled with all other four? 18

                                                          184. What Behinot of ZA and Malchut are there after Tzimtzum Bet? 18

                                                          185. How do SNGLH of Atik de Atzilut clothe AK? 18

                                                          186. At which Olam does the Shoresh for the Tachtonim begin? 18

                                                          187. Which Partzuf in AK is regarded as the Shoresh of the inclusive Eser Sefirot? 18

                                                          188. Why do we sometimes mention four Behinot and other times five? 18

                                                          189. Why do the Eser Sefirot not begin with Keter? 18

                                                          190. What are the inclusive Eser Sefirot? 18

                                                          191. What are the many Olamot above Atzilut? 19

                                                          192. What is the difference between the inner NRNHY in each Partzuf and the five Partzufim AB, SAG, MA, BON in each and every Olam? 19

                                                          193. What is the difference between the five Partzufim and the five Olamot? 19

                                                          194. How are the Eser Sefirot de Ohr Yashar and Ohr Hozer that emerge through a single Zivug de Hakaa called? 19

                                                          195. The five levels that emerge one on top of the other are called by whose name? 19

                                                          196. Why are the five Partzufim called AB, SAG, MA, BON? 19

                                                          197. Why is the Guf called “Seven lower Sefirot”? 19

                                                          198. Is there any difference between AK and ABYA from the perspective of the four Behinot of Ohr Yashar, and why? 19

                                                          199. Why are ABYA denominated by the four Otiot HaVaYaH? 19

                                                          200. Why are all the Behinot in Atzilut called Neshamot (pl. for Neshama) and in Beria Gufim (pl. for Guf)? 20

                                                          201. What is the difference between a Nekuda and a Sefira? 20

                                                          202. What is the difference between a Sefira and a Partzuf? 20

                                                          203. How many Behinot of Eser Sefirot must emerge to complete one degree? 20

                                                          204. Why is the Keter called Ein Sof? 20

                                                          205. Why is Keter called “middle” between the Maatzil and the Ne’etzal? 20

                                                          206. Why are all the Roshim (pl. for Rosh) of the degrees called Ein Sof? 20

                                                          207. What is the meaning of Hitlabshut Ein Sof in Keter, in Hochma, in Bina, in ZA and in Malchut? 20

                                                          208. What is the need for a “middle” Behina between Creator and creature? 21

                                                          209. Why is Keter not part of the Eser Sefirot and is not implied in the Otiot of HaVaYaH, but only in the tip of the Yod? 21

                                                          210. What is the Shoresh of the four potential Behinot? 21

                                                          211. What is the Shoresh of the four actual Behinot? 22

                                                          212. Why did Malchut de Malchut de Atzilut become Atik in Olam Beria? 22

                                                          213. From which perspective is Keter regarded “I am the last”? 22

                                                          214. From which perspective is Keter regarded as “I am the first”? 23

                                                          215. Where does Keter de Beria receive from and who is considered to be his Shoresh? 23

                                                          216. Why are all the Behinot of AK regarded as Keter to the Behinot of ABYA? 23

                                                          217. Why are HGT de AA regarded as Rosh? 23

                                                          218. Why isn’t the Behina of AA recognized in every Olam? 23

                                                          219. Why is Malchut called “A mirror that has nothing of its own”? 23

                                                          220. What is the meaning of the Nekuda that descends from an Upper Olam to a lower Olam? 23

                                                          221. How did the moon diminish, meaning Malchut de Atzilut? 23

                                                          222. What is the Nekuda that descends from Olam to Olam regarded as in and of herself? 24

                                                          223. Why does the Nekuda that descends sucks from all the Elyonim although she is the smallest of them? 24

                                                          224. Why does the Ohr Yashar in all the degrees extend from Ein Sof? 24

                                                          225. Why is there no differentiation in the four Behinot of Ohr Yashar from the Rosh of the Kav to the end of Assiya? 24

                                                          226. Why can’t Ohr Yashar reach below Tabur? 24

                                                          227. Why is the Upper Degree always regarded as the Maatzil of its lower degree? 24

                                                          228. What are the two roots of every Behina? 24

                                                          229. What is the name given to Eser Sefirot of the same level? 25

                                                          230. Why is the Mador Klipot (Shell Section) between the Levush and the Or? 25

                                                          231. Why is the Ohr Pnimi in the Or worse than in the Basar, Gidin, Atzamot and Mocha in the Partzuf? 25

                                                          232. Why does every thing in Kedusha leave an imprint? 25

                                                          233. How high can one reach? 25

                                                          234. Why is Nefesh de Elyon regarded as Ruach for the Tachton? 25

                                                          235. Where do the NRNHY de Nefesh come from? 25

                                                          236. What are the differences between Olam, Partzuf, Sefira, Nekuda? 25

                                                          237. What are the differences between Eser Sefirot de Ohr Yashar and Eser Sefirot de Ohr Hozer in the same level, the Eser Sefirot where one is above the other, and Eser Sefirot where one is below the other, Eser Sefirot de Rosh, Eser Sefirot de Toch, and Eser Sefirot de Sof, the five Behinot of Kli de Malchut, the five Behinot of potential Kelim, and the five Behinot of actual Kelim? 25

                                                          Why does Ohr Ein Sof strike the Masach in Kli de Malchut?

                                                          Since before the Tzimtzum, its conduct was to fulfill Behina Dalet. For that reason, now too it wants to fulfill her, and that is why it strikes the Masach that stops it on its way.

                                                          (Part 3, Chap 1, item 3 and Ohr Pnimi, item 70)

                                                          What does it mean that the Ohr comes in through a Halon and a Nekev without a Masach?

                                                          Where the bestowal and the pouring of abundance of Ohr Hozer is recognized without any Aviut, meaning in the Ohr Hozer that ascends from the Masach upwards, its Behinot are called Halon and Nekev.

                                                          (Part 3, Chap 4, item 2 and Ohr Pnimi, item 8)

                                                          Why is the Masach in Malchut de Elyon regarded as the giver to its inferior degree?

                                                          Because through the Zivug de Hakaa, performed in the Masach de Malchut de Rosh de Elyon that raises Ohr Hozer from the Masach upwards, these Orot glitter once more to the inferior degree. Consequently, the Masach in Malchut de Elyon bestows upon the Tachton.

                                                          (Part 3, Chap 4, item 9 and Ohr Pnimi, item 300)

                                                          What generates the Hitnotzetzut of the Orot from the Masach downward?

                                                          Any degree that Malchut causes to clothe the Rosh through the Ohr Hozer that ascends from her is regarded as Malchut’s own part, for she is the Shoresh of its existence. Thus, this entire level expands once more in Malchut herself.

                                                          In other words, Malchut expands to Eser Sefirot from her and within her and receives that same level to the three upper Behinot in her, down to the Malchut in her, where she is unfit to receive because of the Tzimtzum. By that, Malchut becomes the ending point, called Tabur.

                                                          (Part 3, Chap 2, item 2 and Ohr Pnimi, item 3)

                                                          What does He’arah through the Masach mean?

                                                          Hitnotzetzut Orot de Rosh from the Masach downwards is called He’arah through the Masach (see item 105).

                                                          (Part 3, Chap 2, item 2)

                                                          What is the difference between In Passing and through Hitlabshut?

                                                          “In Passing” is what comes by way of cause and consequence in the four Behinot de Ohr Yashar. For example: Behina Bet is a consequence, cause by Behina Aleph and Behina Gimel by Behina Bet. That which comes by way of Zivug and Ohr Hozer is called “through Hitlabshut.”

                                                          (Part 3, Chap 4, item 1 and Ohr Pnimi, item 1)

                                                          What does Hitlabshut in Hochma or in Bina etc. mean?

                                                          The Hitlabshut of Eser Sefirot de Ohr Yashar in Eser Sefirot de Ohr Hozer is named after the first Sefira in that level. If it is Keter, all Eser Sefirot will be called Keter; if it is Hochma, they will be called Hochma etc.

                                                          (Part 3, Chap 2, item 12 and Ohr Pnimi, item 1)

                                                          What is the measurement of the Masach?

                                                          See Ohr Pnimi Chapter 3, item 1.

                                                          What is the Masach between Atzilut and Beria?

                                                          The Masach between Atzilut and Beria is the Sium Raglin de Atzilut performed in Tzimtzum Bet after the ascent of Malchut, being Behina Dalet, to Bina de Nekudot de SAG de AK. This Behina Dalet is interior.

                                                          The Masach de Behina Gimel, namely Malchut de Malchut de AA, is over it. This is Malchut ha Mesayemet the Raglaim of AA, clothed by Masach de Behina Bet, called clothing in Bina, for the Eser Sefirot de Beria. The two Upper Ones, Keter and Hochma, are concealed and hidden inside their Bina.

                                                          (Part 3, Chap 3, item 2)

                                                          How does the Masach of Behina Bet impart to Beria and the Masach of Behina Aleph to Yetzira?

                                                          From above downward.

                                                          (Ohr Pnimi, Chap 3, item 6)

                                                          Why did Bina become a Blocked Masach in Beria?

                                                          Because the giver from above downward is regarded as a “blocked Masach,” meaning its Gevul is shut. Consequently the Eser Sefirot beneath it cannot suck higher than its Gevul.

                                                          However, when the Masach bestows from below upward it is regarded as an “open Masach,” because it lacks the power to limit the Orot there, although it clothes in its Ohr Hozer (see item 103).

                                                          (Part 3, Chap 14, item 3)

                                                          Why does the point of Malchut de Atzilut breaches and breaks through the Masach?

                                                          Since it is regarded as Atzilut. Her Shoresh comes from Masach de Behina Gimel and Masach de Behina Bet does not control her. For that reason she breaches and breaks it, meaning from her perspective it is not regarded as “blocked” (see item 112); it is considered as open. However, even though she descends beneath it, she is not limited by it, but can always go back to Atzilut.

                                                          (Part 3, Chap 8, item 1)

                                                          Why do GAR de AA not breach the Masach?

                                                          Because that Masach de Behina Bet is their Shoresh and they are below it.

                                                          (Part 3, Chap 7, item 1)

                                                          Why doesn’t the Aviut appear at once but in an order of four degrees?

                                                          Because they are two complete opposites: one wants only to bestow and to not receive at all, and the other wants only to receive. Two opposites cannot stem from one another unless gradually.

                                                          Therefore, the Ohr does not leave the Maatzil and becomes a Ne’etzal before it hangs down through the four degrees HB TM of Ohr Yashar.

                                                          What are the two Behinot in the Ohr of Histaklut?

                                                          They are Ohr Yashar and Ohr Hozer. The received Ohr de Histaklut in the first three BehinotHochma, Bina and Tifferet – is the Ohr Yashar, and the Ohr of Histaklut that is not received but is rejected backwards. In other words, the Ohr that is fit for Behina Dalet is the Ohr Hozer in it.

                                                          (Part 3, Chap 12, item 3)

                                                          Are the four degrees of the Aviut of Ohr Yashar as limited as they are from above downward and why?

                                                          In the four Behinot of Ohr Yashar it is also considered that Malchut de Elyon becomes the Keter de Tachton. That is because Malchut de Behina Aleph became the Shoresh and the Keter of Behina Bet, and Malchut de Behina Bet became Keter de Behina Gimel.

                                                          Thus, Bina de Ohr Yashar is limited to Aviut de Behina Bet from above her in Malchut de Hochma. Also, Aviut de ZA comes from Malchut de Bina above. For that reason, each of these four Behinot is considered to be receiving its Aviut from above downward.

                                                          Who causes the four Behinot of Ohr Yashar become distinguished and captured in the degree?

                                                          The Ohr Hozer that ascends from the Masach of Malchut upwards makes the Ohr be caught in the degree.

                                                          (Part 3, Chap 12, item 4)

                                                          Where do the four Behinot in the Ohr Hozer come from?

                                                          They are five Reshimot that remained in Malchut from her Orot in Ein Sof after the Tzimtzum. There, Ohr Ein Sof filled the entire Behina Dalet, and she received all the Ohr that is destined for her five Behinot.

                                                          Since the Masach now detains all the Ohr that should fulfill these Reshimot, you find that there are five Behinot KHB TM in this Ohr Hozer that are rejected from the five Reshimot in Malchut. Know, that these five Behinot in the Ohr Hozer ascend and clothe the five Behinot in the Ohr Yashar.

                                                          (Histaklut Pnimit, Chap 2, item 2)

                                                          What changes in the Ohr Hozer before the Ohr Yashar clothes it and after the Ohr Yashar clothes it?

                                                          Any Hidush Tzura is regarded as an addition to the first Tzura. Thus, if Behina Dalet in Malchut was purified into Behina Gimel, then this is a different Malchut, additional to the first, because there is no absence in spirituality.

                                                          However, the force of the restriction in Malchut de Behina Dalet rides on the new Malchut de Behina Gimel too. Therefore the Zivug de Hakaa does apply to her, but she is still not regarded as Malchut ha Mesayemet as is Malchut de Behina Dalet de Elyon before the Ohr Yashar clothed her Ohr Hozer.

                                                          In other words, she expands to Eser Sefirot de Guf from her and within her and the Ohr Hozer descends to them from above downward with the complete measure of the level that clothed the Rosh through Malchut de Malchut, called Tabur. Only afterwards does Tabur become the ending point because the first Tzimtzum was only on the Kli of Malchut that has already clothed the Orot.

                                                          (Histaklut Pnimit, Chap 7, item 5)

                                                          What is the reason for the Hitpashtut of Eser Sefirot de Rosh to a state of Guf?

                                                          See above item 105.

                                                          (Part 3, Chap 8, item 1)

                                                          Are the four Behinot Komot de Ohr Hozer that limit ABYA from above downward, and why?

                                                          They certainly do from above downward because the Ohr Hozer from below upward places no Gevul (see item 112).

                                                          (Part 3, Chap 3, item 5)

                                                          Why does the Aviut of Behina Gimel generate the level of Hochma?

                                                          Because the five Reshimot KHB, ZA, Malchut, in Kli de Malchut (see item 119) stand from below upward. That is because Behina Dalet is Keter, Behina Gimel is Hochma, Behina Bet is Bina, Behina Aleph is ZA and the purest of all is Malchut.

                                                          Because she lacks Aviut de Behina Dalet, even if she did receive the Ohr directly inside, she would not have a place to extend and receive the Ohr of Keter, for she lacks Behina Dalet.

                                                          Now too, when the Masach rejected and pushed that Ohr backwards, it only rejected from Hochma downward, namely the measure that she could receive. For that reason that Ohr Hozer cannot ascend and clothe Keter, but only from Hochma downward, as is its own level.

                                                          Similarly, if she has only Aviut de Behina Bet, the level of Ohr Hozer itself would lack the two Sefirot Keter and Hochma. For that reason it cannot clothe Keter and Hochma de Ohr Yashar, but only from Bina downward.

                                                          (Histaklut Pnimit, Chap 2, item 2)

                                                          How do Zivugim de Hakaa occur in AHP?

                                                          Even though Ohr AHP is Ohr de Hassadim, there is still Zivug de Hakaa there because they necessarily have He’arat Hochma.

                                                          Why are the Eser Sefirot that end the Partzuf, Eser Sefirot de Ohr Hozer without Ohr Yashar?

                                                          Because Ohr Hozer without Ohr Yashar hasn’t any bestowal. For that reason it is called Ohr Nekeva, which only receives and does not give anything and therefore ends the Partzuf.

                                                          (Histaklut Pnimit, Chap 7, item 2)

                                                          What is the Hevel that comes out of a degree?

                                                          Ohr Hozer that descends from above downward is called “Hevel that comes out.”

                                                          (Part 3, Chap 11, item 7 and Ohr Pnimi, item 8)

                                                          Why doesn’t real Hevel come out from the eyes?

                                                          Because there is no Hakaa in Behina Aleph due to her frail Aviut.

                                                          (Part 3, Chap 11, item 5)

                                                          What comes to be in the Sefirot as a result of the Ohr of Histaklut?

                                                          The Ohr Yashar and the essence of the existence of the Ohr Hozer come from Ohr Histaklut, meaning Ohr Hochma that expands from Ein Sof, called Keter (see item 116). The essence of the existence of the Kelim is also from the Ohr Histaklut, for they are generated by the Ohr Hozer.

                                                          (Part 3, Chap 11, item 6)

                                                          What comes to be in the Sefirot as a result of the Hevels of the AHP?

                                                          The Aviut in the Kelim, which appears from the Masach downward (see item 122), is made of Hevels that extends from the AHP.

                                                          (Part 3, Chap 11, item 7)

                                                          Why isn’t any reality made of Orot AHP?

                                                          Because AHP is only regarded as Malchut. Malchut that rose to Behina Gimel of the Rosh is called Hotem and Malchut that rose to Behina Bet of the Rosh is called Awzen. Thus, they do not have any Ohr Yashar, but only descending Ohr Hozer, called “exiting Hevel”. They only create the Aviut in the Kelim, and that is why no reality came from them (see item 29).

                                                          (Part 3, Chap 11, item 7 and Ohr Pnimi, item 8)

                                                          A. What does it mean that there is no Masach at all in Olam Atzilut?

                                                          There is no Masach in Olam Atzilut because Masach means rejection of the Ohr from clothing the Kli. Wherever there is a Masach, it stops the He’arah of Ohr Elyon from shining.

                                                          You can therefore see that the real Masach in only at the Sium Raglin of every Partzuf, for it stops the Ohr and the Partzuf ends and its degree. However, the screens above the Sium Raglin of the Partzuf are but acts that rise from the Masach de Sium Raglin. In Peh de Rosh it performs a Zivug de Hakaa, and at the Chazeh, it stops the Hitlabshut of Ohr Yashar.

                                                          The Behinot of Hizdakchut of the Masach referred to the Partzuf are not actual screens, for they do not stop the He’arah of the degree of the Partzuf. They are rather operations that eventuate by the power of the Aviut and the Kashiut in the Masach de Sium Raglin. We only call them screens to simplify the issue.

                                                          B. What is the difference between Ohr of Atzmut and Ohr of Tolada?

                                                          The Ohr Yashar clothed in Ohr Hozer that ascends to them from below upward is the Atzmut of the degree. Ohr Yashar that is clothed in Ohr Hozer that descends from the Masach downwards, called Eser Sefirot de Guf, is called Ohr of Tolada from the Eser Sefirot de Rosh (Chap 8, item 9).

                                                          Ohr that extends to the Tachton because it bestowed upon the Elyon is called Ohr of Tolada and also Guf. Also, the three lines of ZA that extend because “three extend from one,” are also called Ohr of Tolada, and Guf.

                                                          Why is every level of Eser Sefirot named only after its uppermost Sefira?

                                                          Because the smaller Orot are completely nullified in the greater ones and do not count.

                                                          Why are the two Orot of ZON on the same level?

                                                          Since they come from Eser Sefirot of the same level.

                                                          (Part 3, Chap 7, item 2)

                                                          How is the Zivug de Hakaa performed for the purpose of the Eser Sefirot de Beria and de Yetzira?

                                                          The Eser Sefirot de Beria came out by Zivug de Hakaa in Karka de Atzilut, and the Eser Sefirot de Yetzira came out by a Zivug de Hakaa in Eser Sefirot de Beria.

                                                          (Part 3, Chap 2, item 2 and Ohr Pnimi, item 3)

                                                          How does Ein Sof shine in Atzilut?

                                                          By Hitlabshut of Ohr Ein Sof in Hochma, meaning from a Zivug on Masach de Behina Gimel.

                                                          (Part 3, Chap 3, item 4)

                                                          Why doesn’t Atzilut receive above Hochma?

                                                          Because Ohr Hozer that is rejected from Malchut doesn’t have Ohr de Keter, but only from Hochma downwards (see item 123). For that reason it doesn’t have anything with which to clothe the Keter de Ohr Yashar and receive from it.

                                                          (Part 3, Chap 3 and Ohr Pnimi, item 3)

                                                          In which clothing does Olam Atzilut receive Ohr Ein Sof, and Olam Beria, Olam Yetzira and Olam Assiya?

                                                          Atzilut receives in clothing, meaning Ohr Hozer from Behina Gimel, called Hochma. Beria – by a clothing of Behina Bet, called Bina, Yetzira – by a clothing of Behina Aleph, called ZA or Tifferet, and Assiya receives through Malchut de Yetzira.

                                                          (Part 3, Chap 3, item 2 and item 3)

                                                          Why is Hitnotzetzut from Elyon to Tachton called Seal and Imprint?

                                                          The Ohr Hozer that clothes all the Behinot from the Masach upwards to the Orot de Rosh, also brings them when it expands from the Masach downward to the Eser Sefirot de Guf, not a thing missing. For that reason, this Ohr Hozer that descends from above downward is exactly like a Seal. Every thing that is engraved in it is copied to the imprint, being the Eser Sefirot de Guf. It is like that also from every Elyon to Tachton.

                                                          (Part 3, Chap 8, item 9 and Ohr Pnimi, item 8)

                                                          Where do the Kelim come from?

                                                          The Kelim come primarily from the Ohr of Histaklut (see item 128), though their Aviut and Tzura were formed by the Ohr Hozer that descends from Awzen, Hotem, Peh downwards (see item 129).

                                                          (Part 3, Chap 11, item 7)

                                                          Why did the Orot come before the Kelim?

                                                          It is because when Ohr Ein Sof expanded to create the Kelim, there were four Behinot of Ohr Yashar there. We know that three Behinot, HB and ZA are regarded as Orot, and only Malchut is considered to be a Kli. It is because of that that the Orot come before the Kelim.

                                                          (Part 3, Chap 12, item 5 and Ohr Pnimi, item 2)

                                                          How are Kelim de Rosh made?

                                                          By the Ohr Hozer from the Masach upward.

                                                          (Part 3, Chap 12, item 4)

                                                          How are Kelim de Toch made?

                                                          By the Histaklut in AHP. During the Hizdakchut of Tabur to Behina Gimel, the Ohr leaves from the place between Tabur and Chazeh because the Behina Gimel of Guf is called Chazeh, and because of this Hizdakchut Malchut de Rosh rose from Peh to Hotem.

                                                          It is so because Behina Gimel de Rosh is called Hotem, and there was a Zivug de Hakaa there, on Behina Gimel, and the Ohr Hozer that descends from the Hotem down expanded to the Chazeh.

                                                          Afterwards, when Malchut de Behina Gimel purifies to Malchut de Behina Bet, the Ohr leaves from the place of the Chazeh as well, until Shibolet ha Zakan. That is because Behina Bet de Guf is found there, and because of this Hizdakchut Malchut de Rosh also ascends from the Hotem to the Awzen, which is Behina Bet de Rosh. Then there is a Zivug de Hakaa there, on Masach de Behina Bet, and the Ohr Hozer that descends from the Awzen downwards expands all the way to Shibolet ha Zakan.

                                                          Afterwards, because Malchut de Behina Bet de Guf, called Shibolet ha Zakan, was purified to Aviut de Behina Aleph, the Ohr left from Shibolet ha Zakan almost to the Peh. Because of that, Malchut de Rosh ascended from the Awzen to the Eynaim, meaning to Behina Aleph de Rosh, where there is no Hakaa (see item 127). For that reason there is also no Ohr Hozer there, which comes down and therefore no Kli was made for the Ohr Hochma.

                                                          Similarly, when she was purified to Behinat Shoresh and Malchut rose from Eynaim to Galgalta, namely Keter de Rosh, there was also no Hakaa there and that is why there was no descending Ohr Hozer there. For that reason the Kli de Keter de Guf does not emerge.

                                                          Hence, the Guf does not have Kelim for Haya, which is Ohr Hochma, or Yechida, which is Ohr de Keter because of the absence of Hakaa there during the Hizdakchut of Malchut. It turns out that there are only three Kelim here, namely Malchut – from Chazeh to Tabur, ZA – from Shibolet ha Zakan to the Chazeh and Bina – from below the Peh to Shibolet ha Zakan. You should know that there is no Zivug de Hakaa in Malchut de Guf, but in Malchut de Rosh, meaning from the Peh upwards.

                                                          (Histaklut Pnimit, Chap 6, item 5)

                                                          How are Kelim de Sof made?

                                                          Since Malchut de Guf cannot receive any Ohr Yashar but only Ohr Hozer, and Ohr Hozer without Ohr Yashar does not expand and bestow, for that reason the Partzuf ends.

                                                          (Histaklut Pnimit, Chap 7, item 5)

                                                          Why must every Partzuf consist of three degrees - Rosh, Toch, Sof?

                                                          Because first, there must be a Zivug de Hakaa, which uncovers the Ohr Hozer from below upward to the Eser Sefirot of Rosh and the roots of the Kelim. Afterwards, in order to expose the complete Kelim, the Ohr Hozer must expand from the Masach downwards (see item 142).

                                                          After that the Eser Sefirot that end the Partzuf, which are Eser Sefirot de Sof are needed. Thus, a degree is not completed but only in the three BehinotRosh, Toch, Sof.

                                                          (Histaklut Pnimit, Chap 5, item 4)

                                                          What is the ascent of Malchut to the Maatzil?

                                                          Ascent means purification. When Malchut de Guf purifies to Behina Gimel, it is regarded as Malchut ascending to ZA. When she purifies to Behina Bet, it is regarded as Malchut ascending to Bina, and when she purifies to Behina Aleph it is considered that she rose to Hochma. When she purifies to Behinat Shoresh, it is considered that she rose to Keter, called the Maatzil.

                                                          (Histaklut Pnimit, Chap 10, item 7)

                                                          Who causes the ascent of Malchut to the Maatzil?

                                                          Ohr Makif that remains outside the Partzuf and wants to shine in the Pnimiut is the cause of the Hizdakchut.

                                                          When does Ohr Ein Sof clothe the Kelim?

                                                          After the second Histaklut in Orot AHP (see item 142), which makes all the Orot from Eser Sefirot de Guf leave, there was a new Zivug and a second Hitpashtut, which shines once more and fulfills those Eser Sefirot de Guf. It also generates a new Partzuf that is clothed in that same place.

                                                          (see item 168)

                                                          Why aren’t the Eser Sefirot de Rosh regarded as Kelim?

                                                          Because the Aviut in Malchut cannot ascend from where she is generated even one bit. For that reason, the Ohr Hozer that ascends from her upwards is regarded as Ohr, but with regards to the Ohr Yashar it is regarded as a Kli. Consequently, it is only enough to be caught in the degree and become a Shoresh for the Kelim.

                                                          How were the Kelim formed one above the other?

                                                          See above item 142.

                                                          Why wasn’t a Kli generated from the Eynaim?

                                                          See above item 142.

                                                          Why do the first three Behinot of Ohr Yashar not have the Behina of a Kli, but only Behina Dalet?

                                                          Because the Kli consists primarily of the Aviut, meaning the will to receive in the Ne’etzal, which appeared in a sufficient amount only in Behina Dalet. The first three Behinot do not have a sufficient amount, but they are regarded as the generators of Behina Dalet. For that reason the first three Behinot are regarded as Ohr, and Behina Dalet alone is regarded as a Kli.

                                                          (Part 3, Chap 12, item 2)

                                                          Why are Neshama and Ruach called Ohr?

                                                          See above item 151.

                                                          Where do the roots of the Kelim come from?

                                                          From the Ohr Hozer that ascends from the Masach upward.

                                                          Where do the complete Kelim come from?

                                                          From the Ohr Hozer that descends from the Masach downward.

                                                          How and where do the three Kelim of the Guf, Bina, ZA, and Malchut formulate?

                                                          By Hizdakchut Malchut de Guf (See item 142).

                                                          What are the names of the four Behinot of the Aviut de Rosh?

                                                          Aviut de Behina Aleph de Ohr Yashar is called “reception through Keter.” Aviut de Behina Bet is called “Harchaka.” Aviut de Behina Gimel is called “Halon and narrow Nekev,” and Aviut de Behina Dalet is called “Halon and narrow Nekev with Harchaka.”

                                                          (Part 3, Chap 1, item 4)

                                                          What is a Hamshacha and reception of Ohr Yechida?

                                                          The Hamshacha is in Aviut de Behina Dalet and reception is in the totally pure, such as Behinat Shoresh.

                                                          What is a Hamshacha and reception of Ohr Haya, Ohr Neshama and Ohr Ruach?

                                                          For Ohr Haya, the Hamshacha is in Behina Gimel, and reception is in Behina Aleph. For Ohr Neshama, the Hamshacha is in Behina Bet and reception is also in Behina Bet. For Ohr Ruach the Hamshacha is in Behina Aleph and reception is in Behina Gimel, and for Ohr Nefesh the Hamshacha is by ZA and the reception is in Behina Dalet.

                                                          Why do all the Kelim equalize in level in the Zivug de Hakaa?

                                                          Because in Ohr Yashar, the purer is more important and higher, and the opposite is true in Ohr Hozer, meaning the Av is more important. Therefore, when clothing one another, their level becomes the same because the lower in Ohr Yashar is higher in Ohr Hozer and vise versa.

                                                          Where are the five Behinot in the Kli of Malchut from?

                                                          See above item 119.

                                                          How can Malchut de Rosh expand from and within her to the extent of receiving Eser Sefirot from Rosh?

                                                          See above item 121 and item 120.

                                                          How far do Eser Sefirot de Guf expand?

                                                          To Malchut de Malchut, called Tabur.

                                                          Why are there no Kelim opposite Haya and Yechida of each Partzuf?

                                                          See above item 142.

                                                          What are these terms: Shibolet, Chazeh, Tabur?

                                                          Shibolet is Malchut de Bina de Guf; Chazeh is Malchut de ZA de Guf; Tabur is Malchut de Malchut de Guf.

                                                          (See above item 142)

                                                          When are the Kelim of one above the other filled with Ohr?

                                                          In Hitpashtut Bet.

                                                          (See above item 147)

                                                          Why does Ohr Yechida clothe Galgalta and not Peh?

                                                          Because the giver gives in the more Av thing, and the receiver must receive in the more Zach.

                                                          Why doesn’t Ohr Haya clothe the Hotem?

                                                          Because Ohr Haya is received only in Behina Aleph, which is Ohr Eynaim, as explained in item 166.

                                                          How is AB emanated from Partzuf Galgalta?

                                                          Every Partzuf must have two roots in its Elyon. Those are Keter Malchut de Elyon, called Peh, and Malchut de Malchut de Elyon called Tabur. It is so because by the ascent of Tabur de Partzuf Keter to its Peh, meaning when Malchut de Guf is purified from its Aviut and remains as pure as Kli de Keter, it is regarded as reaching the place of Peh de Rosh, being as pure as the Peh. That is because from above downward there is no Aviut in the Peh.

                                                          This Peh stands there and serves as Malchut de Rosh, which raises Ohr Hozer from below upward, and from below upwards it has Aviut de Behina Dalet. It turns out that the Tabur that rose there is also incorporated in that Zivug of the Peh from below upward, meaning mingled with the Aviut there.

                                                          However, Tabur cannot receive Aviut de Behina Dalet inside, as it is in the Peh because of the disappearance of its last Behina form it by the power of the purification. For that reason, Tabur receives only Aviut de Behina Gimel there.

                                                          Know, that this Hitabut that Tabur acquired from the Peh is called “descent to the place of Chazeh de Partzuf Keter”. That is because after the Tabur (which is the Behina of Malchut de Guf from above downward) became Av, it became Malchut de Guf once more, called Chazeh.

                                                          Thus, by acquiring the above Aviut, Tabur left the Behina of Peh and descended once more near the Tabur, meaning to the place it was in before it purified, namely the place of the Chazeh. It didn’t actually go down to Tabur because it did not become Av in Behina Dalet, but only in Behina Gimel, and the Chazeh is the place of Malchut of Behina Gimel de Guf de Partzuf Keter.

                                                          Thus, through its Hizdakchut and ascent to the Peh, the Tzura of Tabur has changed, because prior to its ascent, it had Aviut de Behina Dalet, and after the ascent back to its place, it received only Aviut de Behina Gimel. For that reason that Tabur is now considered to be a new Kli of Malchut. Therefore, it is regarded to have stepped completely out of the Upper Partzuf, namely Partzuf Keter.

                                                          Doing that, it became fit for Zivug de Hakaa and Hitlabshut of Eser Sefirot de Rosh, even though it stood in the place of the Chazeh de Partzuf Keter, even though the Chazeh, which is Malchut de Guf is unfit for Hakaa (see item 142). Because it comes from the Behina of Malchut after the Ohr clothed her from above downward (see item 120), that Hitlabshut does not concern that Tabur that rose and descended there. It is so because that Tabur is the new Behina of Malchut, where the Ohr Elyon has never yet clothed, rendering it fit for Zivug de Hakaa (see item 120 and item 210).

                                                          It is for that reason that Ohr Ein Sof expanded to the new Behinat Malchut of Behina Gimel that stands in the place of the Chazeh de Elyon. By the Hakaa in the Masach in her, the Eser Sefirot de Ohr Hozer came out and clothed the Ohr Elyon up to the level of Hochma, as it says in item 119, that the Ohr Hozer that rises from Malchut de Behina Gimel cannot clothe the Keter.

                                                          Thus, the Eser Sefirot of this new Rosh clothe Partzuf Keter from the place of Malchut de Rosh, meaning in Chazeh de Partzuf Keter, to the place of its Peh, for there is its Upper Shoresh, and they cannot transcend above their Shoresh. It turns out that the Rosh de Partzuf Keter remains uncovered.

                                                          After that the Ohr Hozer descends and expands from Malchut de Rosh downward to the Eser Sefirot de Toch, as it says in item 142, and Eser Sefirot de Sof, as it says in item 143. Thus, that Rosh, Toch, Sof is called Partzuf AB that is born and generated by its Upper Partzuf, called Partzuf Keter, or Galgalta.

                                                          (Part 3, Histaklut Pnimit, Chap 10)

                                                          How is SAG emanated from Partzuf AB?

                                                          It has already been explained that the primary cause of the birth of a Partzuf is that law of Hizdakchut that is always applied in the Eser Sefirot de Guf because of the clothing of Ohr Elyon inside them (see Histaklut Pnimit Part 2, Chap 10, item 1). Therefore, after the Ohr Elyon clothed the Eser Sefirot de Guf de Partzuf AB here too, it caused the Hizdakchut of the Aviut in its Malchut de Guf, called Tabur de AB. It was gradually purified from below upward until it became as Zach as Shoresh.

                                                          This is called the ascent of Tabur de AB to its Peh, where it acquired a new Aviut of Behina Bet. That is because the last Behina always disappears during the Hizdakchut (see previous item). Here in AB, whose Aviut is from Behina Gimel, the last Behina is Behina Gimel, so that is what disappears through the Hizdakchut. Consequently, by its Hitkalelut with the Peh, Tabur now acquired only Aviut de Behina Bet.

                                                          The Hitabut of Tabur to Behina Bet is called “exit from the Peh and descent to the place of Chazeh de AB”, which is the place of Behina Bet de Guf. Tabur is regarded as Behina Gimel de Guf there, and Chazeh as Behina Bet. For the reasons we have explained in the previous item, there was a new Zivug de Hakaa in this new Malchut, meaning in Tabur de AB that ascended and descended to the Chazeh.

                                                          For that reason, the place of the Chazeh became Malchut de Rosh. From the Chazeh upwards to Peh de AB, the Eser Sefirot de Rosh of Bina’s level expanded. From the Chazeh downwards, Eser Sefirot de Toch and Eser Sefirot de Sof expanded, as was explained in the previous item. Thus, the Rosh, Toch, Sof of this Partzuf, whose level is only up to Bina, is called Partzuf SAG.

                                                          What causes the Hizdakchut of the Aviut of Malchut?

                                                          The Hitlabshut of the Atzmut in the Kelim always causes Hizdakchut of the Aviut of Malchut.

                                                          (Part 3, Chap 10)

                                                          Why did the Zivug de Hakaa become the Eser Sefirot de Rosh de Tachton in the place of the Chazeh de Elyon?

                                                          Because the last Behina always disappears due to the force of the Hizdakchut and the ascent to the Peh. That is why Tabur that ascends there and receives the new Aviut always loses the last Behina it bad prior to its Hizdakchut, being its previous Malchut that always stands from Tabur to Chazeh of each Partzuf.

                                                          Thus, when it leaves the Peh and returns to its former location, it descends only to the place of the Chazeh and makes the new Zivug there for its other Partzuf, the lower one (see item 168). That is why we have the rule that Chazeh de Elyon is Malchut de Rosh de Tachton, called Peh de Tachton.

                                                          Why is the Shoresh of every inferior Partzuf in the Peh of its superior?

                                                          See above item 210.

                                                          What does Rosh de Partzuf AB clothes from Peh to Chazeh in Partzuf Galgalta?

                                                          See above item 168.

                                                          Why can’t Rosh de AB clothe above Peh de Galgalta, and also SAG with regards to AB and so on?

                                                          Because the Upper Shoresh of every Tachton is the Peh of the Rosh de Elyon (see item 169). It therefore cannot transcend above its Shoresh.

                                                          What do the names Shoresh, Neshama, Guf, Levush, Heichal refer to?

                                                          They are appellations of these KHB, ZA, and Malchut. ZA and Malchut separated from them and became the surrounding Kelim, indicating the lack of Haya and Yechida there.

                                                          Why where Levush and Heichal separated from the inner Kelim and became surrounding?

                                                          Because of the association of Midat ha Rachamim with Din, meaning the ascent of Malchut and her restrictive force into Bina, and their Hitkalelut. Because of that the previous ZA and Malchut went below the point of the Tzimtzum and could not receive any Ohr. Consequently, they became Makifim (surrounding) that receive the Ohr but from a distance.

                                                          (Part 3, Chap 10, item 2)

                                                          What do the five Behinot implied in the names Shoresh, Neshama, Guf, Levush, Heichal relate to?

                                                          They imply specifically to ZA and Malchut de Behina Dalet that were separated and became Makifim. Because of that, the inner Haya and Yechida became absent in every Partzuf from Olam ha Nekudim onward.

                                                          Why do NRN, which are inferior, clothe Shoresh Neshama and Guf, which are superior?

                                                          Because the Ohr is always received in the purer Kelim.

                                                          What are the five Behinot in the Neshama called?

                                                          NRNHY.

                                                          (Part 3, Chap 5, item 3)

                                                          What are the five Behinot in the Guf called?

                                                          Moach, Atzamot, Gidin, Bassar and Or.

                                                          (There)

                                                          What are the five Behinot in the Levush called?

                                                          Ktonet, Michnasayim, Mitznefet and Avnet (shirt, trousers, miter and a girdle – respectively).

                                                          (There)

                                                          What are the five Behinot in the Heichal called?

                                                          Bait, Hatzer, Sadeh, Midbar (house, yard, field, desert – respectively).

                                                          (There)

                                                          Why is each of the Behinot of the SNGLH (Shoresh, Neshama, Guf, Levush, Heichal), mingled with all other four?

                                                          Because of the Hizdakchut of the Masach in each of their degrees.

                                                          What Behinot of ZA and Malchut are there after Tzimtzum Bet?

                                                          ZA and Malchut de Bina.

                                                          (Part 3, Ohr Pnimi, Chap 10, item 1)

                                                          How do SNGLH of Atik de Atzilut clothe AK?

                                                          Shoresh, Neshama, Guf de Atik clothe Shoresh, Neshama, Guf de AK because Levush and Heichal de BON de AK were separated from the inner of AK and became Makifim. It is so in every Partzuf from there onwards.

                                                          (Part 3, Chap 10, item 3)

                                                          At which Olam does the Shoresh for the Tachtonim begin?

                                                          At Partzuf BON de AK onwards, where the beginning of the association of Midat ha Rachamim with Din was.

                                                          Which Partzuf in AK is regarded as the Shoresh of the inclusive Eser Sefirot?

                                                          Partzuf BON de AK. However, the previous Partzufim, which come from the real Behina Dalet, stand alone for they haven’t the association of Midat ha Rachamim with Din, as in the collective Eser Sefirot.

                                                          Why do we sometimes mention four Behinot and other times five?

                                                          The truth is that they are only four Behinot. However, when we also count Shoresh with them, which is called Keter, they are considered five Behinot.

                                                          (Part 3, Chap 7 item 9)

                                                          Why do the Eser Sefirot not begin with Keter?

                                                          Because Keter itself consists only of the roots of the four Behinot HB TM, and it too begins from Hochma.

                                                          (Part 3, Chap 8, item 9)

                                                          What are the inclusive Eser Sefirot?

                                                          BON de AK, Atzilut, Beria, Yetzira Assiya.

                                                          (Part 3, Chap 8, item 1)

                                                          What are the many Olamot above Atzilut?

                                                          They are all included in the five Partzufim of AK. That is because AK is regarded as the first Eser Sefirot that emerged in the Rosh after the Tzimtzum.

                                                          What is the difference between the inner NRNHY in each Partzuf and the five Partzufim AB, SAG, MA, BON in each and every Olam?

                                                          The inner NRNHY that are clothed in the Sefirot KHB ZON of each Partzuf, are generated by Zivugim de Hakaa on the path of the purification of Malchut. For that reason they stand one above the other.

                                                          However, the four Partzufim, AB, SAG, MA, and BON emerge by the ascent of Tabur to Peh, where she acquires a new Aviut and went back down to her place (see item 168). For that reason Chazeh de Elyon became the Peh of the Tachton, and they stand one below the other.

                                                          (Part 3, Histaklut Pnimit, Chap 13, item 1)

                                                          What is the difference between the five Partzufim and the five Olamot?

                                                          There are many differences among the Olamot, as will be explained in the coming lessons, which is not the case among the Partzufim.

                                                          How are the Eser Sefirot de Ohr Yashar and Ohr Hozer that emerge through a single Zivug de Hakaa called?

                                                          They are Eser Sefirot of even level, called – Or, Bassar, Gidin, Atzamot, Mocha.

                                                          The five levels that emerge one on top of the other are called by whose name?

                                                          They are called NRNHY, or KHB ZON, meaning after the highest Sefira on the level.

                                                          Why are the five Partzufim called AB, SAG, MA, BON?

                                                          Will be explained in later parts.

                                                          Why is the Guf called “Seven lower Sefirot”?

                                                          Because there are Kelim only for Bina and ZON, called Shibolet, Chazeh and Tabur. It turns out that from the Shibolet downwards, where the Guf begins, there is only the Kli de ZA and the Kli de Malchut, which are seven Sefirot. ZA contains HGT NHY and along with Malchut they are seven Sefirot HGT NHYM.

                                                          Is there any difference between AK and ABYA from the perspective of the four Behinot of Ohr Yashar, and why?

                                                          There is no differentiation of degrees from the perspective of the four Behinot de Ohr Yashar, for they are always Behinot of Hitpashtut from Ein Sof. That is because there isn’t any Hidush of Ohr in the Olamot that does not extend from Ein Sof.

                                                          Why are ABYA denominated by the four Otiot HaVaYaH?

                                                          It is so because the four Otiot HaVaYaH imply HB TM, and the upper Sefirot in the four Olamot ABYA also imply HB TM. Thus, each Olam is named after its highest Sefira.

                                                          (Part 3, Chap 8, item 1)

                                                          Why are all the Behinot in Atzilut called Neshamot (pl. for Neshama) and in Beria Gufim (pl. for Guf)?

                                                          When we want to compare the Olamot that are associated with Midat ha Rachamim with the Partzufim of AK where there isn’t this association of Midat ha Rachamim, we call the Sefirot, KHB TM, Shoresh, Neshama, Guf, Levush, Heichal. All its Behinot of AK are regarded as Shoresh, all the Atzilut as Neshama and all the Beria as Guf.

                                                          When we relate to the Olamot themselves, we call them NRNHY; Yechida is in AK, Haya, which is Ohr Hochma, is in Atzilut, Neshama is in Beria, Ruach in Yetzira and Nefesh in Assiya. You already know that with regards to the SNGLH, all the Olamot of BYA lack Yechida and Haya (see item 177). Consequently, Atzilut does not have more than Neshama, and that is why it is called here Neshama.

                                                          (Part 3, Chap 8, item 1)

                                                          What is the difference between a Nekuda and a Sefira?

                                                          The Masach and the Malchut before the Zivug de Hakaa is called Nekuda. After the Zivug de Hakaa and the clothing of the Eser Sefirot Ohr Hozer to Eser Sefirot de Ohr Yashar they are called Sefira.

                                                          (Part 3, Chap 5, item 1 and Chap 7, item 2)

                                                          What is the difference between a Sefira and a Partzuf?

                                                          See above item 192.

                                                          How many Behinot of Eser Sefirot must emerge to complete one degree?

                                                          Eser Sefirot of Rosh, Eser Sefirot of Toch (see items 141 and 142), and Eser Sefirot of Sof.

                                                          (See above item 143)

                                                          Why is the Keter called Ein Sof?

                                                          Because Malchut de Rosh, called Keter, does not end and places a Sof on the Ohr. Quite the contrary, it becomes the beginning of all the Orot in the Partzuf.

                                                          (Part 3, Chap 1, item 4)

                                                          Why is Keter called “middle” between the Maatzil and the Ne’etzal?

                                                          Because it has the force of the Maatzil and the force of the Ne’etzal (see item 210).

                                                          (See above item 210)

                                                          Why are all the Roshim (pl. for Rosh) of the degrees called Ein Sof?

                                                          Because Malchut de Rosh does not end the Ohr. Quite the contrary, it becomes a beginning for the Ohr through the Ohr Hozer that ascends from her.

                                                          (See above item 204)

                                                          What is the meaning of Hitlabshut Ein Sof in Keter, in Hochma, in Bina, in ZA and in Malchut?

                                                          When the Eser Sefirot de Ohr Yashar clothe the Ohr Hozer that ascends from the Zivug de Hakaa in Masach de Behina Dalet that clothes the Ohr Yashar up to Keter, it is called Hitlabshut Ein Sof in Keter.

                                                          If the level of Ohr Hozer is from Behina Gimel, it is called Hitlabshut Ein Sof in Hochma. If it is from Behina Bet, it is called Hitlabshut Ein Sof in Bina. When it clothes Behina Aleph, it is called Hitlabshut Ein Sof in ZA or Tifferet. Although there are Eser Sefirot de Ohr Yashar and Ohr Hozer in any Hitlabshut, still, any Hitlabshut is named only after its highest Sefira of the level.

                                                          (Part 3, Chap 3, item 4)

                                                          What is the need for a “middle” Behina between Creator and creature?

                                                          It is because they are as far apart as heaven from earth, and cannot stem from one another if not through an intermediate that connects them.

                                                          (Part 3, Chap 6, item 4)

                                                          Why is Keter not part of the Eser Sefirot and is not implied in the Otiot of HaVaYaH, but only in the tip of the Yod?

                                                          Because from the perspective of the Nitzotz of the Creator in it, it contains nothing of the Behina of the Tachton (see following item).

                                                          What is the Shoresh of the four potential Behinot?

                                                          The rule is that when the Tachton ascends to the place of the Elyon, it becomes exactly like the Elyon and they both become as one body. Thus, the whole difference and spiritual separation occurs as a result of the Shinui Tzura between them. It is that Shinui Tzura which divides them into two.

                                                          When you say Tachton and Elyon, it refers to a Zach degree and an Av degree, like Tabur and Peh. Because of the Shinui Tzura of the Aviut in the Tabur and because it is from above downward, it is separated from the purer degree, called Peh, and is lower. For that reason it is called Tachton compared to it.

                                                          When you say that Tabur climbed to Peh it means that it purified completely, like the Peh. By that they become once more as one, for there is no difference between them that would make them two separate Behinot. However, because of this Hitkalelut and unification, Tabur too is incorporated in this Aviut, meaning the Aviut from below upward that is found there (see item 168) since they are one body.

                                                          At that point the Reshimot that remained in the Tabur from before the Hizdakchut awaken. These Reshimot are from above downward and they join and mix with the Aviut from below upward in the Peh itself. From that a Tzura is born in Tabur that is different and much lower than the Tzura in the Peh.

                                                          It is so because the Aviut from below upward in the Peh is regarded as Ein Sof (see item 206), because Behina Dalet had not developed an approach of clothing to the Ohr Yashar (see item 220). However, Aviut from above downward means that Behina Dalet has already become clothed, and thus the force of the Tzimtzum rides firmly over it (see item 220).

                                                          When the Reshimot in the Tabur are silent, meaning when they are completely purified of their Aviut, they are regarded as nonexistent there at all. However, now that the Tabur is incorporated with the Peh and grew more Av than it, though it is merely Aviut from below upward, the silent Reshimot that rest in Tabur are awakened by it. Consequently, the Behina of from above downward in the Tabur becomes somewhat evident once more. That creates a certain Shinui Tzura between the Peh and the Tabur, as its inferiority becomes apparent. This is called “descent from the Peh downwards” to the place of Behina Gimel de Guf (see item 168).

                                                          Thus, even after the descent of Tabur from Peh downwards to its place in the Guf de Elyon, there are necessarily two entities in it: its Aviut and its Reshimot. This Aviut is completely from the Peh de Elyon, meaning the Aviut from below upward, that Tabur acquired and took from it by the incorporation with it into one Guf. However, the existence of the Reshimot in it is the part of Tabur itself, meaning of the Tachton himself.

                                                          Know, that these two entities are called: the “Nitzotz of the Creator”, and “the Nitzotz of the creature”. The existence of the Aviut in it is called “Nitzotz of the Creator”, since it comes entirely from the Peh de Elyon, for the Elyon is always regarded as the Creator, or the Maatzil of the Tachton. The existence of the Reshimot in it is called “the Nitzotz of the creature” in it, for the Tachton is regarded as Ne’etzal or creature with regards to the Elyon.

                                                          The above Nitzotz of the Creator is regarded as the Shoresh of the Tachton in potential, but not in actual fact. It is so because it is certainly the primary Shoresh of the Tachton, for without that Aviut in Tabur, there would not be any Zivug de Hakaa after it has been completely purified. However, once it received the Aviut from the Peh, it became fit for Hakaa and emergence of Eser Sefirot in a new level for the lower Partzuf (see item 168).

                                                          Thus, though the above Nitzotz of the Creator is the entire Shoresh of the Tachton, it is still not regarded as the actual Shoresh. That is because the essence of the Tachton comes from the Tabur that rose to the Peh and came back down from it and outside it (see item 168).

                                                          For that reason, only the Nitzotz of the creature in it, meaning the Reshimot of the Tabur that awakened and grew Av because of the Aviut in the Peh are regarded as the Shoresh of the actual four Behinot. That is because they are the actual essence of the Tachton.

                                                          (Part 3, Chap 5, item 6 and Chap 6, item 4)

                                                          What is the Shoresh of the four actual Behinot?

                                                          Explained thoroughly in the above item.

                                                          Why did Malchut de Malchut de Atzilut become Atik in Olam Beria?

                                                          Karka de Atzilut is regarded as Peh de Rosh of the Elyon with regards to creation. There is also the matter of the ascent of Tabur to Peh, which gained Aviut in that Peh, and came back down to its place to become Malchut de Rosh de Beria. In other words, a Zivug de Hakaa was made on it and Hitlabshut of Eser Sefirot de Ohr Hozer to Eser Sefirot de Ohr Yashar (see item 141).

                                                          You can therefore find these two entities here as well (see item 210), being the “Nitzotz of the Creator” and the “Nitzotz of the creature”. The Nitzotz of the Creator is the Aviut from below upward from the Peh de Elyon (see item 210). It is regarded as Malchut de Malchut de Atzilut that came down and became Atik to Beria, a potential Shoresh. The Nitzotz of the creature is the Reshimot. They are considered to have become Arich Anpin de Beria, which is the Shoresh of the actual four Behinot.

                                                          From which perspective is Keter regarded “I am the last”?

                                                          From the perspective of the Nitzotz of the Creator it is called “I am the last.”

                                                          (Part 3, Chap 7, item 10)

                                                          From which perspective is Keter regarded as “I am the first”?

                                                          From the perspective of the Nitzotz of the Creator it is called “I am the first.”

                                                          (There)

                                                          Where does Keter de Beria receive from and who is considered to be his Shoresh?

                                                          Malchut de Elyon gives the entire Eser Sefirot to the Tachton. However, it is still regarded that every Behina takes its exact corresponding Behina in the Elyon. Keter de Tachton extends from Keter de Elyon; Hochma de Tachton from Hochma de Elyon; Bina de Tachton from Bina de Elyon etc. Despite that, it is Malchut de Elyon that takes and brings them to each Tachton, through its Ohr Hozer.

                                                          (Part 3, Chap 8, item 10)

                                                          Why are all the Behinot of AK regarded as Keter to the Behinot of ABYA?

                                                          Since it has Aviut de Behina Dalet, the level of its Ohr Hozer rises and clothes the Keter de Ohr Yashar.

                                                          (Part 3, Chap 9, item 6 and item 8)

                                                          Why are HGT de AA regarded as Rosh?

                                                          This will be explained in later parts.

                                                          Why isn’t the Behina of AA recognized in every Olam?

                                                          Because it is regarded as Keter and Rosh, and its Guf is concealed and clothed in the four Partzufim AB, SAG, MA, BON.

                                                          (Part 3, Chap 10, item 5)

                                                          Why is Malchut called “A mirror that has nothing of its own”?

                                                          Because she was restricted and does not receive any Ohr Yashar. It is known that Eser Sefirot de Ohr Yashar are the Atzmut and the essence of the Orot. Hence, it is considered that she does not have any He’arah from her Shoresh and Atzmut, from the perspective of her being Malchut de Ohr Yashar.

                                                          It is only by the Zivug de Hakaa that she becomes Keter de Ohr Hozer. For that reason it is called “a mirror that has nothing of its own”, meaning from her Atzmut. It means that from the perspective of her being Malchut de Ohr Yashar, she does not have any He’arah from there.

                                                          (Part 3, Chap 7, item 2)

                                                          What is the meaning of the Nekuda that descends from an Upper Olam to a lower Olam?

                                                          The Behina of Nitzotz of the Creator that descends to become Atik in the Tachton (examine item 210 above carefully) is the Nekuda that descends from the Elyon to become a Rosh for the Tachton.

                                                          (Part 3, Chap 7, item 2)

                                                          How did the moon diminish, meaning Malchut de Atzilut?

                                                          Will be explained in later parts.

                                                          What is the Nekuda that descends from Olam to Olam regarded as in and of herself?

                                                          See above item 210.

                                                          Why does the Nekuda that descends sucks from all the Elyonim although she is the smallest of them?

                                                          Because she is regarded as Malchut de Elyon, meaning the Peh that raises Ohr Hozer and clothes the entire Eser Sefirot de Ohr Yashar and catches them in the Partzuf. It is a law in the Upper Ones that any degree that generates any additional Ohr in the Upper Ones, that additional Ohr is returned to the degree that generated it.

                                                          Therefore, because Malchut, through her Ohr Hozer, catches the Eser Sefirot de Ohr Yashar in the Partzuf, these Eser Sefirot return and are given back to that Malchut. Thus, although Malchut is the lowest in the Eser Sefirot, she still receives and sucks from all those Eser Sefirot (see Histaklut Pnimit Chap 9, item 2).

                                                          (Part 3, Chap 6, item 6)

                                                          Why does the Ohr Yashar in all the degrees extend from Ein Sof?

                                                          Because there is not a Hidush of He’arah in the Olamot that does not extend from Ein Sof.

                                                          Why is there no differentiation in the four Behinot of Ohr Yashar from the Rosh of the Kav to the end of Assiya?

                                                          Because in all the degrees, wherever they are, they extend evenly from Ein Sof.

                                                          (Part 3, Chap 2, item 3)

                                                          Why can’t Ohr Yashar reach below Tabur?

                                                          Because it is regarded as Malchut from above downward, which is already regarded as clothing for the Orot. That is why the force of the Tzimtzum rides on her and she cannot receive any Ohr Yashar.

                                                          (See above item 120)

                                                          Why is the Upper Degree always regarded as the Maatzil of its lower degree?

                                                          Because it is emanated and caused by her. That is how all the degrees concatenate from Rosh de Kav to the end of Assiya, by way of cause and consequence; each is born from the one above her. That is why every Elyon is called Maatzil, or Creator of the Tachton, and the Tachton is called Ne’etzal or creature (created by the Elyon).

                                                          (Part 3, Chap 7, item 10)

                                                          What are the two roots of every Behina?

                                                          Besides Malchut de Elyon being the Shoresh of every Behina in the Tachton, every Behina in the Tachton extends very accurately from its corresponding Behina in the Elyon. Keter de Tachton from Keter de Elyon; Hochma from Hochma de Elyon (see item 215). Thus, each Behina in the Tachton has two roots: one Shoresh in its corresponding Behina in the Elyon, and a second Shoresh in Malchut, which is the general Shoresh of the Tachton.

                                                          What is the name given to Eser Sefirot of the same level?

                                                          They are called: Or, Bassar, Gidin, Atzamot, Mocha.

                                                          (Part 3, Chap 5, item 2)

                                                          Why is the Mador Klipot (Shell Section) between the Levush and the Or?

                                                          Because that is the place of the darkness, as it is written in item 65.

                                                          (Part 3, Chap 10, item 2)

                                                          Why is the Ohr Pnimi in the Or worse than in the Basar, Gidin, Atzamot and Mocha in the Partzuf?

                                                          Because the Or does not receive inside from the Ohr Yashar in the Partzuf, because of the Tzimtzum on her.

                                                          (See above item 65)

                                                          Why does every thing in Kedusha leave an imprint?

                                                          Because there is no absence in spirituality. When Kedusha appears once in some Behina, it never moves from there again.

                                                          (Part 3, Chap 7, item 3)

                                                          How high can one reach?

                                                          One can reach even higher than Nefesh de Atzilut.

                                                          (Part 3, Chap 10, item 4)

                                                          Why is Nefesh de Elyon regarded as Ruach for the Tachton?

                                                          Because any Elyon is necessarily one degree higher than the Tachton. Thus, if the Tachton has Nefesh, and He’arah from Nefesh de Elyon is added to it. This He’arah is higher than it by one degree, and one degree above Nefesh is Ruach.

                                                          (Part 3, Chap 10, item 6, and Ohr Pnimi, item 4)

                                                          Where do the NRNHY de Nefesh come from?

                                                          All the Orot of Malchut are called Nefesh, even the Yechida in her.

                                                          What are the differences between Olam, Partzuf, Sefira, Nekuda?

                                                          See above items 193, 201, 202.

                                                          What are the differences between Eser Sefirot de Ohr Yashar and Eser Sefirot de Ohr Hozer in the same level, the Eser Sefirot where one is above the other, and Eser Sefirot where one is below the other, Eser Sefirot de Rosh, Eser Sefirot de Toch, and Eser Sefirot de Sof, the five Behinot of Kli de Malchut, the five Behinot of potential Kelim, and the five Behinot of actual Kelim?

                                                          Eser Sefirot de Ohr Yashar are the four Behinot of Hitpashtut of Ohr Ein Sof. The Eser Sefirot de Ohr Hozer are the rejected Orot that are returned from Malchut (see item 119). The Eser Sefirot of even level are the Eser Sefirot of Ohr Yashar that clothe the Eser Sefirot de Ohr Hozer out of one Zivug de Hakaa (see item 194).

                                                          The Eser Sefirot one above the other come from the four Zivugim de Hakaa in Malchut as it purifies, meaning when she ascends from Malchut from Tabur to Peh (see item 142). The Eser Sefirot one below the other come from the five Zivugim de Hakaa in Malchut after she comes to the Peh and receives a new Aviut (see item 168).

                                                          The Eser Sefirot de Rosh are from Malchut upwards before she is clothed (see item 141), and the Eser Sefirot de Toch are from Malchut downwards (see item 142). The Eser Sefirot de Sof are Ohr Hozer without Ohr Yashar. That is because they are from Malchut downwards after she had clothed the Orot. That is why they end the Partzuf (see item 143).

                                                          The five Behinot in Kli de Malchut are from the Reshimot from Ein Sof that remained in Malchut after the Tzimtzum (see item 119). The four Behinot of roots for potential Kelim come from the Nitzotz of the Creator (see item 210). The four Behinot of roots for actual Kelim are from the Nitzotz of the creature (see item 210).

                                                          Regarding the Eser Sefirot one above the other, know that they are the inner Eser Sefirot in each Partzuf. There aren’t Kelim for Haya and Yechida there because these Eser Sefirot emerge by a Zivug de Hakaa as Malchut purifies (see items 95 and 142).

                                                          Aviut of Behina Aleph is very frail. Because of that she doesn’t really perform a Zivug de Hakaa, as she doesn’t raise sufficient Ohr Hozer to clothe the Ohr Yashar, so that its from above downward would become a Kli. Needless to add, there is no Zivug de Hakaa when she is completely purified, as is Keter.

                                                          Thus, there are only three Kelim there, from Behina Bet, Behina Gimel and Behina Dalet, but there are no Kelim from Keter and from Behina Aleph there. The Orot Haya, Yechida, should clothe the Pnimiut of the Neshama, namely the Ohr of Bina (see item 163).

                                                          You should distinguish between the Hamshacha and the reception here, which are found in every Sefira (see items 157 and 158). Thus, our above statement that there are no Kelim for Ohr Yechida and Ohr Haya, means only vessels of reception. However, she does have a Kli for Hamshacha, for the Kli de Hamshacha for Ohr Haya is Behina Gimel, and the Kli de Hamshacha for Ohr Yechida is Behina Dalet. These Behinot are complete in the Partzufim of AK, hence our statement that there are Orot Haya and Yechida there, though they are clothed in Neshama.

                                                          Midat ha Rachamim incorporated with Midat ha Din from BON de AK onward (see item 176). When Behina Gimel and Behina Dalet were reduced from the Partzufim and became surrounding, called Levush and Heichal, the Kelim for Hamshacha for Haya and Yechida were reduced from every Partzuf as well.

                                                          It turns out that Orot Haya and Yechida are also absent from the Partzuf, because there isn’t a Behina Dalet to draw Yechida and Behina Gimel to draw Haya. Remember that and know that this absence of ZON only relates to AK, whereas for themselves, they certainly do have Eser complete Sefirot.