Table of contents
Yehuda Leib Ha-Levi Ashlag (Baal HaSulam)/The Gatehouse of Intentions
The Gatehouse of Intentions

The Gatehouse of Intentions

Chapter 1

11) There is an Emanator and there is an emanated. The emanated contains four elements: fire, wind, water, and dust. These are the four letters HaVaYaH [Yod-Hey-Vav-Hey], as well as HB TM, as well as TANTA, and they are ABYA, which are the four Behinot [discernments] in man: 1) the inner man, which is the spirituality. It is called NRNHY. 2) the body, 3) the clothing on the body, and 4) the house in which man and his clothing dwell.

Ohr Pashut [Simple Light]

1) There is an Emanator and there is an emanated. The emanated contains four elements…

This teaches us a great rule that contains the entire wisdom, to learn to know how the whole collective with even its tiniest details are all similar, since all of reality, upper and lower together, are but five Behinot: Keter, Hochma, Bina, Tifferet, and Malchut. These are called by the names of five worlds: Adam Kadmon, Atzilut, Beria, Yetzira, and Assiya. AK [Adam Kadmon] is Keter, meaning the root of everything and the Emanator. The world of Atzilut is Hochma, the world of Beria is Bina, the world of Yetzira is Tifferet, and the world of Assiya is Malchut. These are the four letters in the name HaVaYaH: Yod is Hochma, the first Hey is Bina, Vav is Tifferet, and the bottom Hey is Malchut. They are also called Taamim, Nekudot, Tagin, and Otiot. It follows that all the worlds are included in one HaVaYaH, meaning Hochma and Bina, Tifferet and Malchut, and the tip of the Yod is regarded as the Emanator, meaning the world of AK. Correspondingly, there is not a single item in all of reality that does not contain these five Behinot KHB TM.

The reason for this is that everything is emanated and created only by the Sefira [sing. of Sefirot] Malchut, and Malchut necessarily comprises the four Behinot above it, which precede it, since she is the lowest of the five Behinot. Hence, the first ten Sefirot that emerged after the first Tzimtzum [restriction], which are called “the world of AK” or “the line of Ein Sof,” which begins near Ein Sof and ends at the point of this world, emerged by a Zivug in the Sefira Malchut, and therefore necessarily contains the above-mentioned five Behinot, as well as the four worlds ABYA and all the details in them, which also emerge through a Zivug in the Sefira Malchut. Thus, there are the same five Behinot in them, as well.

We should know that the ten Sefirot KHB HGT NHYM are but five Behinot, which are KHB TM. We count ten Sefirot because Tifferet contains six Sefirot HGT NHY within it. The reason Tifferet contains six Sefirot is because of the Hitkalelut [mingling/merging] of the Sefirot in one another, where each one is included in all of them.

Thus, there are five Behinot in Keter, five Behinot in Hochma, five Behinot in Bina, five Behinot in ZA, and five Behinot in Malchut. However, the Hitkalelut of GAR in Tifferet is not complete Hitkalelut because the Sefira Tifferet is light of Hassadim and is regarded as Guf [body], so how can it contain the three Behinot KHB, which are essentially light of Hochma? For this reason, a Hitkalelut of KHB is discerned in it, which descended from their degree and became three Hassadim. This is why their name was changed to HGT, and this is why the five Behinot in it are called HGT NH, indicating that KHB that were included in Tifferet became Hassadim in it, and do not contain Hochma, while Netzah is its own quality, and Hod is the Hitkalelut of Malchut in it. Also, for this reason they are called “five Hassadim.”

There is also no complete Hitkalelut of KHB in Malchut, and in it, too, they are called HGT, as in ZA, while the five Behinot HGT NH are named in it “five Gevurot” since they are all discerned as Gevurot. Also, the Sefira Yesod is a Hitkalelut of the five Hassadim in Tifferet and is not a new Behina in and of itself.

Thus, these ten Sefirot are no more and no less than five Behinot, each of which contains them all. Also, there is a difference in this matter of Hitkalelut, since only GAR include all five Behinot in full, which is why they are considered to have complete KHB TM in each of them. But in Tifferet, where KHB became Hassadim, although it consists of KHB, it still lacks them because they became HGT in it. This is why Tifferet is regarded as having six Sefirot HGT NHY, to emphasize the absence of KHB in it. It follows that each KHB consist of actual ten Sefirot, which are the three Behinot KHB, the six Sefirot of ZA, and Malchut, since this innovation that was done in ZA, whose five Behinot became five Hassadim, is also included in each of the KHB. However, ZA has only six Sefirot HGT NHY because it lacks the three Behinot KHB, but only the three Hassadim called HGT. It follows that these HGT NHY that are contained only in Tifferet are not because of its merit over GAR, but on the contrary, it indicates the lack of GAR in it.

The reason why the ARI counts only four Behinot HB TM and not five Behinot KHB TM is that Keter is regarded as the root of all four Behinot and is not counted along with them.

2) All of these Behinot consist of four Behinot. Here they are: The first Behina [sing. of Behinot] of spirituality is Neshama to Neshama and NRN. The second Behina, which is the Guf [body], is the Atzamot [bones] the Moach [marrow] within them, the Gidin [tendons], the Bassar [flesh], and the Or [skin]. This is as it is written, “Clothe me with skin and flesh, and knit me with bones and tendons.”

3) The third Behina is the Levushim [clothes]. It is known that they are mandatory dresses for a regular priest [as opposed to the high priest]: a shirt, trousers, a miter, and a belt. Those four of the High Priest are higher dresses than these, as is mentioned in The Zohar, that those are the dresses of the name ADNI, and these are the dresses of the name HaVaYaH, but they are essentially only four Behinot. The fourth Behina is the house, and there are house, yard, field, and desert. However, in all those four particular Behinot there is one Behina that contains all of them, which is between each two Behinot and contains both.

24) Once we have clarified that all the emanated beings are one Behina that comprises all four elements, which are the four letters Yod-Hey-Vav-Hey, and which are the four worlds ABYA and have an upper, fifth Behina between them and Ein Sof, now we will elaborate on each world in general, and then we will return to explain them all together as one whole.

5) Everything that was created in all the worlds is only four Behinot, which are HaVaYaH. These are the spiritual, which is called Neshama [soul], and the organs of the body, the garments, and the house.

6) Let us speak of the world of Atzilut, and from there we will understand the rest. The internality of the whole of Atzilut is the spirituality called Neshama. It is clothed inside the organs of the body, which are called Kelim [vessels]. These are the ten Sefirot called Rosh [head], Zero’ot [arms], and Guf [body].

7) Let us return to the matter of the Guf, for this Behina is ten Sefirot, ten qualities, for there is a boundary and a measure to them. It is written in Pirkey Heichalot, in the measure of the level, that it is 2 billion 236 million parsas. This Guf is clothed inside the Levushim [clothes] of Atzilut, and as our sages said, the Creator clothed in ten Levushim, a Levush of pride, as was said, “The Lord is King, He wears pride.” This is the meaning of what is mentioned in Pirkey Heichalot, that there the robe of the Creator is called Zahariel, but the Neshama within has no measure at all. However, compared to Ein Sof, we can call them “measures and Sefirot” to the Neshama, as well.

8) These Levushim are inside the houses, which are the seven Heichalot [palaces] of Atzilut, which are the world itself. These are the heaven and the earth, and the air between them, for all this is regarded as “houses.” They are called “the world of Atzilut,” within which dwells the upper Adam, who is a soul and a body, and royal attire placed in the palace of the upper King, Who is the whole of the world of Atzilut.

9) These four Behinot are regarded as the ten Sefirot that begin from Hochma and contain four Behinot. There is also the Behina of Keter, which is the fifth Behina, the root of all of them, and which also contains the root of the four above-mentioned Behinot. It follows that the light and the soul in Keter are the root of the ten Sefirot of the souls of Atzilut that begin from Hochma, and the body in Keter is the root of the ten Sefirot of bodies in the ten Sefirot de Atzilut that begin from Hochma. Also, the Levushim in Keter is the root of the ten Sefirot of Levushim in the ten Sefirot of Atzilut that begin from Hochma, and the Heichal [sing. of Heichalot] in Keter is the root of the ten Sefirot of Heichalot in the ten Sefirot of Atzilut that begin from Hochma.

10) Afterward, the world of Beria was created in the exact same manner, where through the Masach [screen] that is the bottom of the Heichal of Atzilut, it illuminated downward and imprinted there an imprint of all that was in the world of Atzilut. It is called “the world of Beria” since it is a light of an offshoot and not the upper light itself. However, since it seals the Atzilut, it should contain all the Behinot that exist in Atzilut.

311) Indeed, the medium rule that is shorter than all is this: In all ten Sefirot of Atzilut, including Keter, there are Shoresh [root], Neshama, Guf, Levush, Heichal. It is likewise in BYA, and likewise in AK, which is the root of all of ABYA.

12) It follows that all that is emanated is one HaVaYaH that consists of five Behinot, which are the tip of the Yod in AK, Yod in Atzilut, Hey in Beria, Vav in Yetzira, and Hey in Assiya, and each of these Behinot contains all five.

Ohr Pashut

12) All that is emanated is one HaVaYaH that consists of five Behinot, which are the tip of the Yod in AK, Yod in Atzilut, etc., and each of these Behinot contains all five. These five Behinot are in the upper light itself. From their perspective, there is no change from world to world or from degree to degree. All the changes in the worlds and the degrees are only in the Masachim [pl. of Masach] in the Kli of Malchut on which a Zivug de Hakaa [coupling by striking] was made, which raises Ohr Hozer [reflected light] that clothes the upper light.

There are four discernments of Aviut [thickness] in this Masach. The thickest Masach reveals the highest level through its Zivug [coupling] with the upper light, since Aviut in Behina Dalet [fourth phase] elicits a complete level of Ohr Hozer through Keter, the level of Aviut of Behina Gimel [third phase] is only up to Hochma, Aviut of Behina Bet [second phase] is only up to Bina, and that of Behina Aleph [first discernment] is only up to ZA. If there is only Shoresh of Aviut in the Masach, it elicits only the level of Malchut.

These are all the changes between those five worlds AK and ABYA, since Masach of Behina Dalet serves in AK; hence, the Ohr Hozer there extends the level of Keter. For this reason, it is regarded as the Keter of all the worlds. The Masach of Behina Gimel operates in the world of Atzilut, and the Ohr Hozer there extracts the level of Hochma. This is why the world of Atzilut is regarded as the Hochma of the worlds. The Masach on Behina Bet operates in the world of Beria, extending only the level of Bina. For this reason, it is regarded as Bina of the worlds. The Masach of Bina Aleph operates in the world of Yetzira that extends only the level of ZA and is therefore regarded as the ZA of the worlds, meaning Tifferet. The faintest Masach of all is in the world of Assiya; hence, there is only the level of Malchut there.

Although the four Behinot of Ohr Yashar [direct light] are all equal, even in Assiya, they only have the level of Malchut in Assiya, and in Yetzira there is only the level of ZA in all four Behinot, and so forth likewise.

We could ask: There are five Partzufim in AK, which are five levels one below the other. Also, it is likewise in Atzilut, where they are called AA [Arich Anpin], AVI [Abba ve Ima], and ZON [Zeir Anpin and Nukva]. Thus, how do ZON of AK differ from ZON of Atzilut and from ZON of the rest of the worlds, which are Yetzira and Assiya? The thing is that each world is discerned primarily according to its uppermost quality. Since Partzuf Galgalta de [of] AK, which is its highest, has the level of Keter, the rest of the Partzufim are regarded as degrees in Keter. It is likewise in the world of Atzilut whose highest Partzuf, called AA, has the level of Hochma. Thus, all the Partzufim are regarded as degrees of Hochma. Likewise, since the highest Partzufim in Beria has the level of Bina, they are all degrees of Bina. In Yetzira, too, its highest Partzuf has only the level of ZA, so all the degrees in it are only degrees of ZA. And in Assiya they are regarded as degrees of Malchut. The rule is that all the degrees in any world are related to and regarded as branches of the highest Partzuf in it whose level shines in all its branches.

13) The tip of the Yod in AK contains the first HaVaYaH of five other Behinot, which are the above-mentioned five Behinot in AK itself. These are the AK and ABYA in it, which are five Behinot: Shoresh, Neshama, Guf, Levush, and Heichal. Also, the Yod of Atzilut contains one HaVaYaH that contains all five above-mentioned Behinot, and likewise in the rest of the letters in BYA. Thus, they are five letters where each contains everyone, making them twenty-five Behinot.

14) Afterward, in the same manner, there is another inclusion where each of them contains all twenty-five Behinot. This is so because the Yod of Atzilut contains one HaVaYaH that consists of all five Behinot, and each of the five Behinot consists of five. These are the ten Sefirot of Shoresh, ten Sefirot of Neshama, ten Sefirot of the Guf, ten Sefirot of the Levush, and ten Sefirot of the Heichal. It is likewise in the tip of the Yod in AK, in Yod in Atzilut, in the letter Hey in Beria, in the letter Vav in Yetzira, etc.

15) It follows that in short, AK is the tip of the Yod and contains one HaVaYaH that comprises five Behinot: Shoresh, Neshama, Guf, Levush, and Heichal. Each of these Behinot comprises five, which are ten Sefirot of Shoresh, ten Sefirot of Neshama, ten Sefirot of the Guf, ten Sefirot of the Levush, and ten Sefirot of the Heichal. Also, each Sefira of these ten Sefirot is included in the five Partzufim [pl. of Partzuf], which are the root and ABYA.

Chapter 2

16) Now we will discuss the meaning of each of these worlds. Know that the root and the souls and the bodies are one discernment and there is no separation between them. Conversely, the Levushim and Heichalot are two separate discernments from the three above-mentioned discernments.

Ohr Pashut [Simple Light]

16) The root and the souls and the bodies are one discernment and there is no separation between them. Conversely, the Levushim and Heichalot are two separate discernments, etc. To understand these matters, we must know the meaning of the association of the quality of mercy with judgment that was done during the second Tzimtzum of AK, as it is written, “On the day when the Lord God made earth and heaven,” when He associated the quality of mercy with judgment. This is also as our sages said, “In the beginning, He contemplated creating the world with the quality of judgment. He saw that the world did not exist; He put the quality of mercy first and associated it with the quality of judgment.” That is, Malchut is called “the quality of judgment,” and Bina is called “the quality of mercy.” In order to sweeten the quality of judgment in Malchut, He associated and connected Malchut with Bina, as it is written, “And they two went,” connecting the bottom Hey, which is Malchut, with the first Hey, which is Bina, so the bottom Hey was sweetened by the first Hey.

The beginning of this correction took place when Nekudim emerged from the light of Eynaim [eyes], for by the expansion of SAG through the Sium Raglin of the inner Partzuf of AK, called Galgalta, SAG, which is the level of Bina, merged and connected with the Malchut in TNHY of the inner AK, and the two Heys connected to each other on all the degrees until the bottom Hey rose to the place of Nikvey Eynaim. Eynaim is Hochma and Nikvey Eynaim means Nukva of Hochma. It follows that the Eynaim have the last Hey and the first Hey, as in “I am asleep, and I am second.” It follows that by this, the quality of mercy, which is Bina, joined the quality of judgment, which is Malchut.

However, although this association is a very valuable merit for Malchut, it caused a new Tzimtzum in the worlds, since Tzimtzum Aleph [first restriction] impacted only the Sefira Malchut, while all nine Sefirot were clean of any Tzimtzum. But now that Malchut rose and connected to Bina, with it, she elevated the Tzimtzum in her to Bina, which is called Nikvey Eynaim. Thus, now each degree ends at the Sefira of Bina, as it previously ended in the place of Malchut. And since the Sium [ending] of each degree was made in the place of Bina, the two Sefirot ZA and Malchut parted and went outside of each and every degree, leaving only the three Sefirot KHB in the degree.

This is why he said, “Know that the root and the souls and the bodies are one discernment and there is no separation between them. Conversely, the Levushim and Heichalot are two separate discernments from the three above-mentioned discernments.” The Shoresh, Neshama, and Guf, which are the three Sefirot Keter, Hochma, Bina remained in each degree after Tzimtzum Bet [second restriction], too, which is why they are united in the degree. However, the Levushim and Heichalot, which are ZA and Malchut, separated from each degree in Tzimtzum Bet because it ended at the Sefira Bina. For this reason, they parted and became surrounding the degree, since anything that the degree cannot receive now, but only after some time, is regarded as having become surrounding. Therefore, ZA and Malchut that parted from each degree are destined to reunite with it in the future, at the end of correction. This is why it is considered that they have become surrounding.

This is the meaning of what the ARI wrote, “However, from the world of Nekudim downward, which is the world of Atzilut, there was one lack that did not appear in them in all their details more than five internal lights and two surrounding lights, which are Makif [surrounding] for Haya and Makif for Yechida.” This is so because the Partzufim of AK, before the world of Nekudim, contained five internal Behinot KHB ZON, and opposite them five Behinot KHB ZON of surrounding lights, since there is no light that does not have Pnimi [internal] and Makif within it, for every Ohr Pnimi has its own Makif. However, in the world of Nekudim, when the place of the Tzimtzum ascended to the Sefira Bina, a lack was created in the inner ones, as well, since the two internal Sefirot ZON parted from the degree and became surrounding, and only the three Kelim [vessels] KHB remained in the degree, in which three inner lights NRN clothe, while Haya and Yechida do not have corresponding Kelim in the Partzuf and they remain outside as Makif.

We might ask: The three great lights—Neshama, Haya, Yechida—should have remained in the Partzuf, and only Ruach Nefesh should have become Makifim [pl. of Makif], since the lights Neshama, Haya, Yechida always clothe the Kelim of Keter, Hochma, Bina, and Nefesh Ruach the Kelim of ZA and Malchut. Thus, why does he say that NRN remained in the Partzuf and Yechida Haya have no Kelim? We must remember here what the ARI wrote, that the rule is that in the Kelim, the higher ones grow first, and it is the opposite in the lights. Upon the entry of the lights into the Kelim, the lower lights enter first, since when there is only light of Nefesh there, it dresses in Kli de [of] Keter. When the light of Ruach comes, the light of Nefesh descends to the Kli of Hochma and the Ruach dresses in Kli de Keter. When the light of Neshama comes, the light of Nefesh descends to the Kli de Bina, the light of Ruach to Kli de Hochma, and the light of Neshama dresses in Kli de Keter. When the light of Haya comes, the Nefesh descends to Kli de ZA, Ruach to Kli de Bina, Neshama to Kli de Hochma, and the light of Haya dresses in Kli de Keter. When the light of Yechida comes, the Nefesh descends to its place in Kli de Malchut, and likewise Ruach to Kli de ZA, Neshama to Kli de Bina, Haya to Kli de Hochma, and Yechida to Kli de Keter.

Thus, as long as not all five lights NRNHY enter the Partzuf, not only are the lights not clothed in their respective Kelim, but there is also an inverse relation between them: When Yechida is absent, the four lights NRNH do not clothe HB TM and Kli de Keter is emptied of its light. Rather, it is the complete opposite: Kli of Malchut is emptied of any light because the four lights clothe the Kelim KHB and ZA. And when there are only three lights NRN there, they do not clothe in Kelim Bina, ZA, and Malchut, and the two Kelim Keter and Hochma remain devoid of light. Rather, they clothe KHB, and the two bottom Kelim remain empty. Thus, there is always an inverse relation between the Kelim and the lights. You should always remember this for without this rule there cannot be any understanding of the writings of the ARI.

By this we thoroughly understand that from the world of Nekudim onward, after a new place of Tzimtzum was made in Kli de Bina, and the two Kelim ZA and Malchut parted from each degree and became Makifim, only three lights NRN can clothe in each degree: Neshama in Kli de Keter, Ruach in Kli de Hochma, and Nefesh in Kli de Bina, while the two lights Yechida Haya have no Kelim in which to clothe.

However, in the end of correction, when the two Kelim ZA and Malchut reconnect to the degree as they were in Tzimtzum Aleph, Nefesh will descend to Kli de Malchut and Ruach to Kli de ZA, and Neshama will be able to descend to Kli de Bina. At that time there will be room for the two lights Haya Yechida to clothe in the Kelim of Keter Hochma. Thus, the absence of Kelim ZA and Malchut removes the lights Haya Yechida, for they have no place in which to clothe. For this reason, the Kelim ZA and Malchut are considered to have become Makifim for Haya and Yechida. That is, it is impossible for Haya and Yechida to return to the degree if not through them, since by the return Kli de ZA, room is made for the light of Haya to clothe in the degree, and by the return of Kli de Malchut, room is made for the light of Yechida, as well.

This is why the ARI says, “From Nekudim onward, the five Makifim disappeared from every Partzuf, and there are only two Makifim now, Haya and Yechida, and they, too, are not Makifim with regard to themselves.” This is so because prior to Tzimtzum Bet de AK that was in Nekudim, when five inner lights NRNHY dressed in their respective Kelim, they also had five respective surrounding lights. Each Makif was in its own quality: The Pnimi [internal] of Yechida had Ohr Makif de Yechida, and the Pnimi of Haya had Ohr Makif de Haya, etc. However, after Tzimtzum Bet of Nekudim, when the two lights Haya Yechida disappeared from each degree, now there aren’t five Makifim opposite the five complete internal, since the internal themselves lack the Haya and Yechida in them. Hence, those Haya and Yechida will now be regarded as surrounding the NRN that remained in the degree. Once they fully enter the internal, meaning after the two Kelim ZA and Malchut reconnect to the degree and all five inner ones are properly completed, the five Makifim from before will return, as well.

It follows that now there are two deficiencies: The first deficiency is that the previous five Makifim have disappeared due to the lack that was done in the internal ones themselves. The second deficiency is that even the two Makifim Haya and Yechida that remained are not Makifim with regard to themselves, since there are no internal Haya and Yechida in the Partzuf, which relate to these Makifim. Rather, the Makifim Haya and Yechida illuminate to NRN that are not of their own quality, since they are actually internal and the only reason they became Makifim is due to the separation of the two Kelim ZA and Malchut.

This is why it is written, “The other three inner ones do not have Makifim from the quality of NRN, but only from the quality of Yechida and Haya, which surround everyone, and not from their own quality,” as has been explained.

We could ask why in the Tree of Life, Gate 40, the ARI says that there are three internal and two Makifim, while in the Tree of Life, Gate 6, Chapter 2, he says that there are five internal and two Makifim. The thing is that in truth, there are two Kelim ZA and Malchut in each degree even after Tzimtzum Bet, as well. However, they are not with regard to themselves but with regard to the expansion of Bina, since the Kli de Bina itself expanded to ZA and Malchut, too. Since these ZA and Malchut are not original but are from Bina, now, too, we should not count more than three Kelim KHB in each degree. However, this expansion of Kli de Bina to ZA and Malchut made it possible for the two lights Haya and Yechida to clothe in the Partzuf, as well. However, they do not have a designated Kli, and they clothe inside the light of Neshama. For this reason, these lights of Haya and Yechida do not have the wholeness that they had when they had five designated Kelim for Hitlabshut [clothing].

Hence, considering the degrees of AK when there were five Kelim in the Partzuf, the lights Haya and Yechida are completely absent after they separated and became Makifim de Levush and Heichal. This is why he says that only three inner lights NRN remained in the Partzuf. However, when considering the degrees of Tzimtzum Bet themselves, it is possible that they, too, will have five inner [lights] NRNHY through the two new Kelim of ZON that expand from Bina, but Haya and Yechida clothe inside the light of Neshama, as is known.

17) Between those two, between the bodies and the Levushim, is Mador ha Klipot [shell section]. These truly attach themselves to the Achor [back] of the light of the Guf. This is so because the three internal Behinot contain Ohr Pnimi and the worst among the Ohr Pnimi emerges inside the skin, and there it ends. The Ohr Makif is the opposite, since the more external light is also greater. It follows that Ohr Makif in the more internal Levush that clings to the Guf is the smallest Ohr Makif in all of them.

Ohr Pashut

17) Ohr Makif in the more internal Levush is the smallest Ohr Makif in all of them. It has already been explained that the Kli of ZA that was separated through Tzimtzum Bet became Makif de Haya and is called Levush. Also, the Kli of Malchut that was separated from the degree became a Makif of light of Yechida because of the inverse relation between the Kelim and the clothing of the lights. Hence, the Makif de Levush is smaller than the Makif de Heichal, since Makif de Levush is Haya and Makif de Heichal is Yechida.

18) For this reason, the section of the Klipot [shells/peels] is there in the middle, where there are neither Ohr Pnimi nor Ohr Makif. It is in the middle between the Pnimi and the Makif, and it is called “the place of darkness.” That matter applies to each and every world with regard to the Klipot in that world.

19) However, after we explained the matter in specific, we shall speak in general. It is known that inside AK is the Ein Sof that dresses in the root of the Neshamot [pl. of Neshama] of the ten Sefirot in it, and these clothe the Neshamot of all ten Sefirot in him, which clothe the ten Sefirot of the Guf of AK.

20) The ten Sefirot of the Gufim [pl. of Guf] should have clothed the ten Sefirot of Levushim, but this is not so for the above-said reason. Rather, the three Behinot Atik de Atzilut surround these three Behinot of AK. How? The ten Sefirot of the Gufim of AK clothe inside the ten Sefirot of roots of the Neshamot of the ten Sefirot de Atik de Atzilut, which clothe the ten Sefirot of the Neshamot de Atik de Atzilut, which clothe the ten Sefirot of the Gufim of Atik de Atzilut.

21) Likewise, the roots and Gufim and Neshamot de AA clothe the Gufim de Atik, and likewise the three Behinot de Abba clothe AA. Also, the three Behinot de Ima toward Abba, the three Behinot ZA toward Ima, and the three Behinot Nukva toward ZA. Thus, now all the bodies have been completed through Nukva de ZA. And here, in the Achoraim [posterior/back] of the Gufim of Nukva, all the Klipot de Atzilut of ten Sefirot in them are attached.

422) This requires that we notify you the meaning of Levushim and Heichalot. Know that Levushim are the Kelim to the Ohr Makif, and between each two Levushim there is one Ohr Makif. These are surrounding lights of Yosher [directness] over all of Atzilut, as mentioned elsewhere that there are three Behinot Kelim that are Makifim and (the lights) of NRN surround them.

Ohr Pashut

22) There are three Behinot Kelim that are Makifim and (the lights) of NRN surround them. There are books where it is written that the lights of NRN surround them. However, the word “lights” is a writer’s mistake, since the surrounding Kelim of Yosher, which are the Levushim, are the Kelim of ZA, and the Ohr Makif on these Kelim of Makifim are Makif Haya and not lights of NRN, as the ARI wrote, that “The other three inner ones do not have Makifim from the quality of NRN, but only from the quality of Yechida and Haya, which surround everyone, and not from their own quality.” Thus, there are no surrounding lights at all from the quality of NRN. However, in other books it is written, Makifim of NRN around them,” and the word “lights” is not written there. This is the true version.

This means that as there are three inner Kelim—outer, middle, and inner—in which three inner lights NRN clothe, so there are three Behinot surrounding Kelim—outer, middle, and inner—in the Levushim, around which the surrounding lights that illuminate to the inner NRN shine. Although this Ohr Makif is regarded as Ohr Makif de Haya, it still illuminates to the inner NRN although this Ohr Makif is not from their own quality, which is why it is considered Makifim de NRN.

23) Those Kelim de Makifim are the Levushim. Also, the Heichalot are the Igulim [circles], as mentioned everywhere that they surround the surrounding lights, which are the Levushim. These are discerned as the encircling firmaments, which are regarded as the Heichalot of that world.

24) For this reason, these Igulim surround all the Behinot because they are as houses in which man lives, and on them is an illumination of very big Makifim, which cannot be placed in a boundary or measure, for they cannot be restricted even inside the houses and Heichalot, which are very, very big Kelim, much less in small Kelim such as bodies. Therefore, do not be surprised if the surrounding lights are in Igulim and Levushim, since for their great size, they do not clothe in a Guf but rather in a very wide place, and the wider the place, the greater is the Ohr Makif.

Ohr Pashut

24) ...as houses in which man lives, and on them is an illumination of very big Makifim. It has already been explained that the Heichalot and the houses are Ohr Makif de Yechida, as it is written that there is a very big illumination of Makifim on them, since the light of Yechida is the greatest of all the lights.

The wider the place, the greater is the Ohr Makif. This means that the wide expanse in the place indicates the removal of the Ohr Makif from the person who sits within it, meaning from his inner Kelim. Thus, the Ohr Makif of Levushim, which is Ohr Makif only in the quality of Haya, which is smaller than the light of Yechida, does not have such remoteness and space between the Levushim and man’s Guf, since it is close to illuminate to the inner Kelim. But the houses and Heichalot, which are Makifim to the light of Yechida, which is very big, the inner Kelim are very far from receiving that Ohr Makif since it is big. Hence, there is a great distance between man and his inner Kelim, and the walls of the houses and Heichalot, which are the surrounding Kelim.

Chapter 3

525) Let us explain what was the quality of the worlds BYA themselves. Know that there is nothing that does not have internality and externality, even in the Kelim [vessels]. Indeed, from half of Tifferet and NHY de Adam Kadmon through his Sium Raglin, their externality divides into two Behinot. Their externality from the side of Panim [anterior] is called Beria, and from the Achor [posterior] is called Yetzira.

Ohr Pashut [Simple Light]

25) There is nothing that does not have internality and externality, even in the Kelim. The Kelim that are fit to receive the lights of GAR are called “internality,” and the Kelim that are unfit to receive lights of GAR are called “externality.” Therefore, each Partzuf is divided at its Tabur [navel]: From its Tabur up it is fit to receive GAR and is called “internality,” and from its Tabur down, where it is unfit to receive GAR, it is called “externality.”

Also, the Kelim from its Tabur down divide to internality and externality in and of themselves. That is, when Mochin dresses and is made in the lower one, the NHY of the upper one divide into three thirds—Rosh, Toch, Sof, meaning HBD HGT, NHY—since they expand and become a complete Partzuf of Rosh-Toch-Sof in the lower one. For this reason, the NHY from Tabur down also divide into internality and externality where HBD-HGT in it through Tabur are called “internality,” and the three bottom thirds of NHY, namely NHY de NHY, are called “externality” in it.

From half of Tifferet and NHY de Adam Kadmon through his Sium Raglin, their externality divides into two Behinot. …from the side of Panim [anterior] is called Beria. Here we must know the state of the Partzufim of AK and Nekudim. This was explained in the book The Study of Ten Sefirot, Part 6, and here we will present it in brief. The first ten Sefirot that emerged after Tzimtzum Aleph [first restriction] are called “inner HaVaYaH of AK,” or “inner AK.” This is the line of Ein Sof that begins near the Makif of Ein Sof and ends at the point of this world. Partzuf AB de AK clothes it from its Peh de Rosh through the Tabur, and from Peh de Rosh of this AB through the Sium Raglin [Aramaic: legs] of the inner AK clothes Partzuf SAG de AK, which is until the point of this world.

However, this Partzuf SAG de AK itself divides into two special Partzufim called Taamim and Nekudot. Its Partzuf Taamim begins at the Peh de Rosh of AB de AK and ends evenly with the Raglaim [Heb: legs] of AB, meaning through Tabur of the inner AK, where it stops. Partzuf Nekudot de SAG de AK begins at the place of Tabur of the inner AK after the Sium of Taamim de SAG and ends evenly with the Raglaim of the inner AK, which is the place of the point of this world.

These TNHY de AK that the ARI brings here is TNHY of the inner AK, which is the inner HaVaYaH that clothes from its Tabur down inside all of Partzuf Nekudot de SAG de AK. Hence, it is regarded as a complete Partzuf, Rosh-Toch-Sof, and is therefore divided into four divisions: internality and externality, Panim and Achor. First, it divides into internality and externality where the HBD HGT in it through the Chazeh are called “internality,” and from the Chazeh through its Sium Raglaim in this world, it is called “externality.” Afterward, from the Chazeh down in it, it also divides into two Behinot Panim and Achor, where from the Chazeh through the Sium of Tifferet it is called Panim, and its NHY is called Achor. The Panim is regarded as Beria, and the Achor is regarded as Yetzira and Assiya.

26) When the Emanator wished to emanate the world of Nekudim, it has already been explained above that Adam Kadmon restricted himself once more and raised the internality of the light from half of Tifferet in him and below. He raised it up and then that light emerged through the Eynaim [eyes] and expanded outside from half of Tifferet in him and below, and the world of Nekudim was made.

Ohr Pashut

26) Adam Kadmon restricted himself once more and raised the internality of the light from half of Tifferet in him and below. He raised it up and then that light emerged through the Eynaim. This matter of the second Tzimtzum of AK has already been explained in Item 16, that the first Tzimtzum [restriction] was only on the Sefira Malchut so she would not receive the upper light into her. Because of it, it turned out that Malchut put an ending and conclusion on the upper light. However, the second Tzimtzum was done in the place of Bina, since Malchut rose and connected to Bina herself, for which the upper light ended in the place of the Sefira Bina.

This does not mean that Bina herself was restricted so as not to receive the upper light, but since the restricted Malchut already mingled and connected to Bina, the upper light stopped there because of Malchut in Bina. For this reason, the upper light stopped at the place of Bina.

There are two Behinot in this restricted Malchut: The first is Malchut that mates in a Zivug de Hakaa [coupling by striking] with the upper light, by which she raises Ohr Hozer from below upward and dresses the upper light. This clothing makes the ten Sefirot of the Rosh of the Partzuf. Also, through this Ohr Hozer that she raised to the ten Sefirot from her and within her, she expands and elicits the ten Sefirot of the Guf of the Partzuf through Sium Raglin. The second Behina of Malchut is the Malchut that ends the upper light. Once Malchut expanded from above downward through the Ohr Hozer in her, from her and within her into ten Sefirot of the Guf, only the upper nine Sefirot in her Ohr Hozer are fit to receive the upper light within them, but her Malchut is unfit to receive due to the Tzimtzum that was done on her. Because she is unfit to receive, she stops the upper light and the Guf ends. Thus, any Sium Raglin of a Partzuf is done because of the ending Malchut. These two Behinot are also called Malchut de Rosh and Malchut de Guf, since Malchut de Rosh is the mating Malchut, and Malchut de Guf is the ending Malchut.

It has also been explained above that only the ten Sefirot de Rosh and GAR are called KHB TM, but the ten Sefirot de VAK and Guf are not called KHB TM but rather HGT NH. It is known that each Guf is regarded as VAK compared to its Rosh, and you find that HGT is just like KHB except that in the Guf, KHB is called HGT.

It follows that now in Tzimtzum Bet [second restriction], when the restricted Malchut rose to the Sefira Bina, we should also discern the two above Behinot of Malchut, where Malchut de Guf, regarded as the ending Malchut, rose to the place of Bina of the Guf, meaning the Sefirot Tifferet since Tifferet is the Sefira of Bina de Guf. The second Behina of Malchut, which is the mating Malchut de Rosh, rose to the Sefira Bina de Rosh called Nikvey Eynaim, since the ten Sefirot de Rosh are called Galgalta-Eynaim-Ozen [ear]-Hotem [nose]-Peh [mouth]. Eynaim is Hochma of the Rosh, Nikvey Eynaim is Bina, Nukva de Hochma, and you find that now the place of the Zivug of Malchut de Rosh that mates in a Zivug de Hakaa with the upper light is in the place of Nikvey Eynaim since the mating Malchut rose from the place of the Peh to Nikvey Eynaim, as explained above.

It was written, “Adam Kadmon restricted himself once more and raised the internality of the light from half of Tifferet in him and below. He raised it up and then that light emerged through the Eynaim.” That is, Malchut de Guf, which ends the Guf, ascended into Bina de Guf called Tifferet, so now the Guf ends inside Tifferet. It follows that all the light that expanded from half of Tifferet and below was now forced to leave there and rise above the half of Tifferet, meaning above the ending Malchut.

Likewise, the mating Malchut de Rosh now rose from the place of the Peh to Nikvey Eynaim where a Zivug de Hakaa took place, as it is written, “then that light emerged through the Eynaim,” since through this new Tzimtzum, the Zivug was done in the Nikvey Eynaim and the level of the Zivug expands and extends downward through the Eynaim. This is the level of the ten Sefirot de Nekudim that spread from Tabur de AK downward, meaning into the Kelim of the Partzuf of Nekudot de SAG that stand from Tabur de AK downward.

It will be explained below that Partzuf Nekudot de SAG itself, which stands from Tabur and below, also divides because of Tzimtzum Bet, as the ARI explained with regard to the general SAG de AK in which the Zivug was done for the Nekudot. This is so because as soon as the new Tzimtzum took place, the ending Malchut rose from the place of Raglaim of Partzuf Nekudot de SAG to the place of Chazeh in it, so that all the Kelim from the Chazeh and below parted from this Partzuf and fell below the Raglaim of the inner AK, since they were already below the ending Malchut, which now stands at the place of the Chazeh.

27) Indeed, immediately upon the Tzimtzum, which is the ascent of the light upward before it exits the Eynaim and before the Nekudim were made, the two external Behinot were promptly darkened since the Ohr Pnimi [inner light] departed upward and they could not stand there. Hence, they descended below the Raglaim of Yosher of Adam Kadmon in the place of the Ohr Makif under the Raglaim of Yosher of only Adam Kadmon.

Ohr Pashut

27) Immediately upon the Tzimtzum … before it exits the Eynaim …the two external Behinot were darkened. Interpretation: The ascent of the ending Malchut to half of Tifferet de AK that the ARI explained above did not really leave any impression in AK itself. These ascents of Malchut were in order to make a new Zivug for the lower one, which is the Nekudim, but there was no change at all in AK, since any Tzimtzum that is generated acts only from the place of its emergence onward, but it does not influence the ones above it whatsoever. For this reason, there was no new Sium inside Partzuf AK itself. Rather, the whole of the new Sium that was initiated by this Tzimtzum acted only on the Kelim of the Partzuf below AK, called Nekudot de SAG, which begins from Tabur de AK down, and ends at the point of this world.

A new Sium was made in that Partzuf of Nekudot de SAG de AK, too, through the ascent of Malchut to the place of Bina. Here the Tzimtzum caused the separation of the Kelim below its Chazeh because of the ending Malchut that arose there. It follows that this whole part from the Chazeh down to the point of this world was separated from the Partzuf and is unfit to receive any light, just like the point of this world below the Raglaim of the inner AK. (The ARI calls this Partzuf “half of Tifferet of AK and below,” and elsewhere he calls it Nekudot de SAG. This is a complete Partzuf Rosh and Guf where by the new Tzimtzum, all the light departed from it and rose above Tabur de AK.)

It was said, “Immediately upon the Tzimtzum …before it exits the Eynaim…, the two external Behinot were darkened since the Ohr Pnimi [inner light] departed upward.” As it is written above, there are four divisions in this Partzuf of Nekudot de SAG. From the Chazeh and above it is called “internality”; from the Chazeh and below it is called “externality.” Also, from the Chazeh and below it divides into two Behinot: Panim and Achor. Those two Behinot of externality, meaning Panim and Achor from the Chazeh and below, fell and parted from it due to the ascent of the ending Malchut to the place of the Chazeh. This is why it is written that “the two external Behinot were darkened since the Ohr Pnimi [inner light] departed upward.” That is, due to the ascent of the ending Malchut above them, they were emptied of all their Ohr Pnimi.

The words “immediately upon the Tzimtzum, before it exits the Eynaim” mean that before the Zivug was made on Malchut de Rosh that ascended to the place of the Eynaim, this whole Partzuf was truly emptied, even the inner Kelim in it from the Chazeh and above, since all the lights from Tabur de AK and below departed. However, although the lights departed from the Kelim from the Chazeh and above, they nonetheless did not separate from Atzilut because the ending Malchut stands below them now, as well. Hence, after the Zivug, they are fit to receive the upper light. Conversely, those two external Behinot below the ending Malchut completely separated from Atzilut, and as they are similar to being below the point of this world. Even afterward, when the Zivug is made in the Eynaim, they will still not be fit to receive the upper light because they are below the point of Sium.

They descended below the Raglaim of Yosher of AK in the place of the Ohr Makif under the Raglaim of Yosher of AK. This means that the two external, above-mentioned Behinot from the Chazeh and below of Nekudot de SAG have now descended below the Raglaim of AK in the place where the Ohr Makif de Yosher is destined to stand. The Sium Raglaim of AK is at the point of this world, and now they have descended and fell below the point of this world, since with regard to Partzuf Nekudot de SAG, in whom the ending Malchut rose to the place of Bina de Guf, which is the point of Chazeh in Tifferet. Hence, there, at the point of Chazeh, it is already the Sium of the upper light, and the Kelim from the Chazeh and below became completely dark, just like this world, which is below the Raglaim of AK. For this reason, it is considered that the two external Behinot descended below the Raglaim of AK into the place of darkness. Afterward, when the Zivug is done in the Nikvey Eynaim, the Ohr Makif de Yosher and Igulim [circles] de Nekudim is destined to emerge there and they will illuminate there. But now, before the Zivug was done in the Nikvey Eynaim and the Ohr Makif de Yosher have not emerged there below the Raglaim of AK, this place is completely dark.

We should remember what is written above, that the new Sium at the place of Bina de Guf that was made in Tzimtzum Bet is completely unknown to Partzuf AK itself, and it always ends at the point of this world, as before the second Tzimtzum took place. The whole matter of the new Sium acted only on Partzuf Nekudot de SAG de AK, called Partzuf TNHY de AK. For this reason, the ARI evaluates the fall of the Kelim from Chazeh de SAG and below the same as the inner AK that fell below the Raglaim, since the same point that ends the Raglaim of inner AK rose to Chazeh de Partzuf Nekudot de SAG and ended the upper light there. Thus, the Kelim from Chazeh and below are considered to be below the Raglaim of the inner AK.

28) It did not take the rest of the place of the Ohr Makif or below it, and the Ohr Makif de Yosher that is below its Raglaim rose instead of them above, around the internality of NHY de Adam Kadmon.

Ohr Pashut

28) It did not take the rest of the place of the Ohr Makif or below it. This indicates that it does not mean that the Kelim took all the place of the Makif de Yosher, since this Makif is destined to emerge and become circular very far from the Raglaim of AK, meaning in the full measure that it encircles above the center of Tabur de AK. This is so because this is the manner of the circle; it encircles its center at an even distance, since in a circle, the center is regarded as its end. It follows that the middle point of this Makif de Yosher is the point of Chazeh of Partzuf Nekudot de SAG, since the ending Malchut ascended there and the Makif de Yosher circles around it at an even distance from above as from below.

Also, the uppermost circle, which is the most external, is the Sefira Keter of Ohr Makif. Following it is Hochma de Makif, until Malchut de Ohr Makif is at the very center. Accordingly, there is no difference in the Ohr Makif in above or below because its Keter is far from the center from above just as it is far from the center from below.

It follows that the farther it is from the center, the more important it is because the circle of Malchut is close to the center from below, as well, and below it is the Igul [circle] of ZA, below which is the Igul of Bina, and below it is the Igul of Hochma, and the lowest of all is the Igul of Keter. Accordingly, even before the emergence of the Ohr Makif de Yosher from the Eynaim, you find that the lower its place, the better it is. Therefore, the fallen Kelim from Chazeh de Nekudot de SAG and below did not take all the place of the Ohr Makif de Yosher, but remained standing nearby, below the Raglaim of AK, which is still regarded as the place of Malchut de Makif de Yosher and not below there, which is more important since there is the place of the first nine of the Makifim de Yosher. This is the meaning of the words “It did not take the rest of the place of the Ohr Makif or below it,” but only some of the place, meaning that which is close to the Raglaim of AK and not below it.

The Ohr Makif de Yosher that is below its Raglaim rose instead of them above, around the internality of NHY de AK. This does not refer to the actual Ohr Makif de Yosher, since this Ohr Makif has not emerged yet, for it emerges from the Zivug in Nikvey Eynaim, while here it is before the Zivug there took place. Rather, this refers to the light that departs from those fallen Kelim of the two external Behinot from the Chazeh and below. This light that departs from them is destined to be included in the two Makifim de Levushim and Heichalot. With regard to ZON that parted from the degree because of Tzimtzum Bet, two Makifim were made—Levush and Heichal. Ohr Makif de Yosher was made of the Levushim that are the Kelim of ZA that were separated, and Ohr Makif de Igulim was made of the Heichalot, which are the Kelim of Malchut that were separated.

The ARI tells us that this light that was separated from the Kelim de ZA, and is destined to be Makif de Yosher, departed from the fallen Kelim that stand below the Raglaim of AK and rose to its preliminary place, namely the place of NHY de AK where they clothed prior to Tzimtzum Bet. The rule is that there is no falling in the lights; therefore, they stayed in the place of their Kelim as before, without any change, and only the Kelim fell below the Raglaim of AK. This is the meaning of his words, “and the Ohr Makif de Yosher that is below its Raglaim rose instead of them above” to the place where they clothed their Kelim.

We should know that those two Behinot of externality of TNHY de AK from Chazeh de Nekudot de SAG and below, which fell below the Raglaim of AK, are actually only the Kelim de ZA and Malchut of that Partzuf, since through the ascent of Malchut to the place of Bina, Bina divided in two, GAR and ZON. Her GAR remained in the degree, and only her ZON fell below. It follows that there are ZON de Bina here and general ZON. Thus, only the Kelim de ZON fell, since ZON de Bina are also regarded as ZA and Malchut. It follows that not all of Bina de Guf, called Tifferet, fell down, but only its half, meaning this ZON de Tifferet, which is regarded as from the Chazeh down to the Sium of Tifferet.

By this you will thoroughly understand the two external Behinot that the ARI regards as Panim and Achor. It is so because there are two Behinot ZON here: 1) the actual ZON, and 2) ZON de Bina which is the bottom half of Tifferet. Hence, ZON de Bina are regarded as Panim, and the real Kelim de ZON are regarded as Achor. For this reason, the world of Beria was made from the Kelim de Panim since they are discerned as Bina, and Beria is Bina, and Yetzira and Assiya were made of the Kelim de Achor, since they are real ZON.

29) When Beria and Yetzira descend below its Raglaim, they did not stand in their proper place. Through their descent, the externality of the posterior side was darkened in them more and more because it drew farther from the upper light. At that time, the externality of the externality of the Achor descended to the place called Assiya.

Ohr Pashut

29) When Beria and Yetzira descend below its Raglaim, they did not stand in their proper place. … At that time, the externality of the externality of the Achor descended to the place called Assiya. It has been explained above that there are Panim and Achor in these Kelim that fell. The Panim is Beria, and the Achor consists of Yetzira and Assiya. They are also called “internality and externality of the Achor,” where the internality of the Achor is Yetzira and the externality of the Achor is Assiya. This is the meaning of what the ARI wrote, that the Kelim fell below the Raglaim of AK and did not stand in their proper place, for if they stood in their proper place, they would clothe the inner NHY de AK like today’s corrected BYA and would end equally with the inner NHY de AK, meaning the Raglaim of AK. This is so because today’s world of Assiya is in the place of Sium Raglaim of AK, but then, before the Zivug was made in Nikvey Eynaim, they all fell below the Raglaim of AK and they all stand below their place, to the point that the world of Assiya, the externality of Achor, descended below the place called Assiya, and likewise Beria is below the place which is called Beria today, and so is the world of Yetzira below the place called Yetzira today, since they are all below the point of Sium of Raglaim of AK, which is the point of this world. When it says below, to the place called Assiya, it should say below the place called Assiya since the Raglaim of AK end at the point of this world, which is below the place called Assiya.

30) Afterward, an illumination of upper light emerged through the Eynaim and clothed from half of Tifferet of Adam Kadmon downward, and the world of Nekudim was made, while the main light, which is the root, remained inside. It has already been explained that the Igulim of Nekudim emerge first, and when they encircle the NHY de Adam Kadmon, they also encircle under his Raglaim of Yosher and stop between under his feet and the externality, which are Beria and Yetzira that had descended there, and were expelled from there and did not find a place, and they raised those two Behinot of externality to their place above, in the Achor of these Nekudim.

Ohr Pashut

30) The Igulim of Nekudim emerge first … they also encircle under his Raglaim of Yosher. So it is in all the Partzufim—the Igulim precede the Yosher. It is so because the Igulim emerge from the Zivug of Malchut de Rosh from below upward, and all their illumination is only an illumination of Rosh. But with regard to the expansion of Malchut from above downward to the ten Sefirot de Guf called Yosher, the Igulim have no part in them at all. For this reason, the Igulim always come before Yosher as the Rosh comes before the Guf.

There are two types of Igulim: Igulim from Tzimtzum Aleph and Igulim from Tzimtzum Bet. Igulim are discerned as Makifim, since after Malchut was restricted from receiving light into her, a deficiency of one Kli was made in the ten Sefirot. This vessel of reception that became deficient in Tzimtzum Aleph was separated from the internal ones and became Makifim in the Partzufim of AK. With respect to the Zivug from below upward that was done in the Malchut of the Roshim [pl. of Rosh] of AK, the Ohr Makif went out to these Igulim, since all of this part that Malchut de Rosh had to receive were it not for the Tzimtzum on her emerged from the Rosh and became Makifim on the Kelim de Igulim. Thus, the Kelim de Igulim are from the receiving Malchut that was taken off from the inner ten Sefirot of the Roshim of AK, and the Ohr Makif of the Igulim is the full measure of light that was received in the ten Sefirot de Rosh had there not been a Tzimtzum on Malchut.

However, with regard to the expansion of Malchut into ten Sefirot de Guf, there are still no Igulim since this expansion from above downward is by the Ohr Hozer of the restricted Malchut from before, in the Zivug de Hakaa of the Rosh, and that same receiving Malchut that will make of her Kelim de Igulim is no longer in her, and no light that belongs to the receiving Malchut expanded whatsoever, which would become Ohr Makif, since they are already below the Masach in Malchut de Rosh. It follows that after the Yosher de AK expanded, meaning the ten Sefirot de Guf from above downward, there are no more Igulim that are fit to emerge from it.

However, during Tzimtzum Bet de AK, when the Tzimtzum was made in the place of Bina and the two Kelim ZON came out and were separated from receiving lights within them, and are unfit for internal Kelim, at that time, completely new Igulim were made with regard to these two Kelim. These are also called Levushim and Heichalot, where Igulim that are made of Kelim de ZA are called Levushim, and the Ohr Makif in them is called Makifim de Yosher, and Igulim that are made of Kelim de Malchut are called Heichalot or Batim [houses], and the Ohr Makif in them is called Ohr Makif de Igulim. Thus, there are two Behinot of Igulim from the two Behinot of Tzimtzum.

This is the meaning of “God has made man straight, and they sought many calculations.” After AK came out in its Yosher, which are the ten Sefirot de Guf, it no longer needs Igulim to emerge from it at all, since all that was separated from the ten Sefirot de AK, which is the receiving Malchut from before the Tzimtzum, has already parted in the Zivug of the Rosh, and from the Masach and below, only the first nine expanded in the inner Kelim. Thus, there are no more Kelim there to be separated and become Igulim. This is the meaning of “God made man straight,” meaning that the Guf of Adam was already established and came out in the form of Yosher [straightness], “but they sought many calculations.” “They” pertains to the ten Sefirot de Nekudim that were made in Tzimtzum Bet, where the two Heys conjoined, when the bottom Hey ascended and connected to the first Hey, by which new Igulim emerged after the Yosher de AK, meaning also from Kelim de ZA that were also parted from the internal ones and became Kelim de Igulim.

By this you will understand why the Levushim that are made of Kelim de ZA are called Makifim de Yosher although they are regarded as Igulim like the Heichalot, since they encircle inside the Igulim de Heichalot. Hence, why are they called Makifim of Yosher? It cannot be said that they were called so because they illuminate to the Yosher, since the Makifim de Igulim also illuminate to the Yosher, like they do. Rather, with the above said, you will thoroughly understand that Makifim de Igulim that are made of the Kli of Malchut, because they were still in Tzimtzum Aleph in the Partzufim of AK and did not have any Yosher before them, they are regarded as Ohr Makif de Igulim. However, the Makifim de Levushim that are made of Kelim de ZA that were now renewed in Tzimtzum Bet, where in the Partzufim of AK from Tzimtzum Aleph there were Yosher and internal Kelim de Guf there, are therefore called Makifim de Yosher, meaning that in their root, in AK, they are actual Yosher there and are regarded as internal Kelim.

… and were expelled from there and did not find a place, and they raised these two Behinot of externality to their place above, in the Achor of these Nekudim. This is so because before the Zivug was made in Nikvey Eynaim, the Makif de Yosher did not come out at all since it emerges only when the Zivug is made in Malchut de Rosh through an expansion of the upper light into her. When she rejects all the parts of the upper light that want to spread and be accepted within her through the Zivug de Hakaa, those rejected parts emerge outside and become Ohr Makif. Thus, the Ohr Makif emerges only after the Zivug that is done in Malchut de Rosh.

For this reason, immediately upon the Tzimtzum, before the light emerged through the Eynaim to become Ohr Makif, meaning at the moment when the ending Malchut rose to Bina de Guf, which is the place of Chazeh in Tifferet, those Kelim from Chazeh and below parted in their Panim and Achor and fell below the point of Sium of the inner AK, meaning below its Raglaim, since the point of Sium of Partzuf Nekudot de SAG is already in the place of the Chazeh above them. This is because they could no longer clothe the inner NHY de AK as before because now their value is completely below those NHY de AK, as they are below the point of Sium, which to AK is regarded as being below its Raglaim at the point of this world.

However, now that the Zivug was done in Nikvey Eynaim and the Ohr Makif de Levushim and Heichalot came out and encircled around NHY de AK and below its Raglaim like onionskins, and separated between below his Raglaim and the two external Behinot that fell there, meaning that that space of those Levushim and Heichalot that emerged from Nikvey Eynaim was filled with their ten Sefirot de Makifim, and it is known that in the Igulim, their end is in their center, but the above and below is the same in them. Thus, the last Sefira in them, meaning Malchut of these Makifim, surrounds that Malchut that has now risen to the place of Chazeh.

Also, below Malchut de Igulim is ZA de Igulim, and below ZA is Bina de Igulim, etc. It follows that compared to their current value, this fall of the externality that they fell below the Raglaim of AK is now regarded as an ascent, since there is no above or below in the Ohr Makif. It follows that the lower place is more important.

This is why the ARI says that the Ohr Makif de Igulim that has now emerged inverted the importance of the places, for which they expelled the empty Kelim from this space below the Raglaim of AK, for now the first nine of Makifim shine there, as these Kelim are not worthy of being received. Hence, this Ohr Makif rejected them back to their place above, which has now become a worse place as it is closer to the center of the new Tzimtzum Bet. This is why he says that they were expelled from there.

31) Now that Nekudim parted between the internality of the Kelim de NHY de Adam Kadmon and the externality, they can stand there although they were darkened, and they already have the power to receive the light that they should, as will be explained regarding the Tikkun [correction] of Nekudim below.

Ohr Pashut

31) Now that Nekudim parted between the internality of the Kelim de NHY de AK and the externality, they can stand there although they were darkened, and they already have the power to receive the light that they should. Interpretation: The Ohr Makif de Igulim, which are the Levushim that were renewed now in Tzimtzum Bet, expelled the Kelim of externality to their Sof [end], meaning close to their center. By this they returned to the place where they actually stood prior to the fall, meaning in all the place from the point of Tzimtzum Bet that was done at the point of Chazeh de Nekudot de SAG to the point of Tzimtzum Aleph below the Raglaim of the inner AK. And the Kelim de Panim of the externality, which are the two thirds of Tifferet, reconnected to the point of Chazeh as before, and the internality of Achor, which is the Kelim de NHY from ZA, reconnected to the two thirds of Tifferet. Also, the bottom thirds of those NHY, which are the Kelim of Malchut, reconnected with the Kelim de ZA, meaning just as they stood prior to Tzimtzum Bet. By this they were established as three worlds: Beria, Yetzira, and Assiya. The two thirds of Tifferet from the Chazeh down to his Sium became the world of Beria, although they are regarded as ZON. However, they are regarded as ZON de Bina, and therefore became the world of Beria, which is discerned as Bina. The two external Behinot of Achor, which are NHY, became Yetzira and Assiya because they are completely ZON, since NH [Netzah-Hod] de Guf are ZON de Guf.

We should not be mistaken that they returned to being Atzilut just like the Kelim from Chazeh de Nekudot de SAG and above, since the Parsa has already been established there, meaning a new Masach [screen] of Tzimtzum Bet in the place of that Chazeh. Thus, the upper light cannot expand from there and below. Rather, they receive a minute light that can pass through the Parsa downward. This is the meaning of the words “they already have the power to receive the light that they should,” meaning the light that can pass through the Parsa, which is called a light of Tolada [offshoot/result] and not a light of Atzilut.

We could say that since the Ohr Makif de Igulim expelled the Kelim below the Raglaim of AK because in them, the lower place is more important, so these Kelim de BYA should have all been inverted: Assiya should have been close to the point Chazeh, which is the end of the Igulim and the worst place, and below it Yetzira, and below it Beria, according to the order of the Igulim. The thing is that the illumination of the Igulim does not work at all in the place of Yosher de AK. The rule is that illumination of Igulim works only in the Rosh. Hence, after they returned to the place of NHY of the inner AK, they received the order of Yosher, where each higher one is more important, and the whole matter of the expulsion was only in the space below the Raglaim of AK.

32) Beria returned opposite the Panim, and Yetzira opposite the Achor as it was in the beginning, and with it, a fourth reason was clarified concerning the Nekudim emerging in a manner of Igulim as mentioned above, and now the place of BYA has become a vacant space as in the beginning.

633) Know that when I heard this fourth reason, I wrote it very succinctly, and I will copy it for you here because in my humble opinion, I seem to have heard that the place of BYA is the Achoraim of the Nekudim of the Igulim, which is truly this externality that ascended. However, here it seems the opposite, that the place of BYA is below, in the above-mentioned space, and this requires scrutiny.

Ohr Pashut

33) The place of BYA is the Achoraim of the Nekudim of the Igulim, etc. However, here it seems the opposite, that the place of BYA is below, in the above-mentioned space. Rav Chaim Vital was perplexed because it is known from all the teachings of the ARI that the place of BYA is below the whole of the world of Nekudim, while here he heard that the Igulim of Nekudim circle the Raglaim of AK. It follows that all three worlds BYA stand in the space below the Raglaim of AK, meaning below the Igulim of Nekudim that surround the Raglaim of AK.

However, this baffled him before he saw the great tractate of AK, for at that time, he thought that Yosher did not come out in Nekudim at all, but only Igulim, and Yosher came out only in the new MA. Thus, if we say that BYA stand below the Igulim de Nekudim, it necessarily means that they are in the space below the Raglaim of AK, which cannot be for several reasons. This is why he wondered about it here.

However, after he saw that great tractate of AK, he saw that in Nekudim, too, Igulim and Yosher both came out, so it was not too perplexing because what he had heard, that the worlds BYA stand below the Nekudim, meaning below Yosher de Nekudim, since Yosher de Nekudim begins in Tabur de AK like Partzuf Nekudot de SAG and ends at the point of Chazeh de Partzuf Nekudot de SAG where the Parsa was set up, which is the new point of Sium of Tzimtzum Bet that was done in the world of Nekudim, and below this Parsa through the Sium Raglaim of AK de Yosher until the point of this world, it is the place where the three worlds Beria, Yetzira, and Assiya stand. But the Igulim de Nekudim, which are the Makifim of Nekudim, truly encircle the space below the Raglaim of AK.

34) These are the words of the copy that I wrote. In the above-mentioned Tzimtzum, the externality of Panim and Achor descended from Tabur de AK and below, Beria and Yetzira, and descended in a Makif de Yosher below the Raglaim, but not in all of it. The Makif ascended instead of it, and when the Achor came down, the externality was darkened even more and descended lower, to Assiya. This is the fourth reason that the Nekudim are Igulim and Makifim, in order to raise them.

35) How? This Makif descended and entered between the Raglaim, to Beria, and they were expelled and did not find a place, and they ascended behind this Makif of Nekudim, opposite from their first place. And below, a space remained called “the place of Beria.” The place is bigger than the whole world. Therefore, the Kelim of Nekudim are bad although were corrected into Kelim of Atzilut.

Chapter 4

736) After we briefly explained the teachings about the Igulim and Yosher in the order of the clothing of all the worlds, now we must explain how far the Hitpashtut [expansion] of the Raglaim of AK de Yosher reaches in each world. The straight line must be completely attached to the surrounding Ein Sof, and from it, it expands and descends into the internality of AK, and extends and spreads through the Sium of the Raglaim of the straight AK, which is really until half of the Igulim of Atik Yomin that circle under his Raglaim. Until there the Raglaim of Yosher de AK end.

37) If it were said that the Raglaim of AK reach and spread down into the Igul itself until their Sium and end, it follows that it becomes reattached to the Igul of Ein Sof in the bottom half under the Raglaim of AK. If this is so, it follows that Ein Sof will illuminate in it from there down through the straight line, and there will not be a discernment of above or below, giving or receiving. This is why the Rosh of the line was not extended below.

38) Succinctly, the resulting rule is this: The Raglaim of AK de Yosher spread and extend down the bottom half of the Igulim of Atik Yomin from below in a manner that the Igulim of Atik Yomin surround the Raglaim of Yosher de AK. However, all the other Raglaim de Yosher, such as the Raglaim of Atik and Raglaim of AA and Raglaim of ZA and Raglaim of Nukva, all end evenly through the bottom half of the Igulim of AA from below. Thus, the Igulim of AA surround and encircle below all the Raglaim of all of them.

Ohr Pashut [Simple Light]

38) The resulting rule is that the Raglaim of AK de Yosher spread and extend down the bottom half of the Igulim … from below … However, all the other Raglaimthrough the bottom half of the Igulim of AA: The great difference that was done in the world of Nekudim through the new Tzimtzum [restriction] has already been explained above. It elevated the bottom Hey to the Nikvey Eynaim, and the point of Sium of the upper light was made in the place of Bina de Guf, leaving only three Kelim KHB in each degree, in which there are lights of NRN. You find that now there are two points of Sium: The first is the point of Sium of Tzimtzum Bet, which is the place of Chazeh de Nekudot de SAG above the world of Beria where the Parsa between Atzilut and Beria was set up. The second point of Sium is below the Raglaim of AK, which is the point of this world, as in the verse, “And His feet shall stand upon the Mount of Olives.” Thus, the three worlds BYA stand right between these two points of Sium. Accordingly, you find that the distance between the Raglaim of AK and the Raglaim of the Partzufim of the world of Atzilut that emerged through Tzimtzum Bet is as the distance between these two points of Sium, meaning according to the size of the three worlds BYA.

It is known that Partzuf Atik Yomin de Atzilut, which is regarded as the first Rosh de Atzilut, is not counted among the five Partzufim of Atzilut, and is still considered Tzimtzum Aleph like AK. It also spreads evenly with the Raglaim of AK down to the point of this world and nurses the fallen Partzufim after they are born into BYA, as in nursing from the Dadei Behema [udders of a beast].

Accordingly, there is a big difference between the Igulim of Atik Yomin and the Igulim of AA. The center of the Igulim of Atik Yomin is the point of this world, and their Sium is at their center. But the circle of the Igulim of all five Partzufim of Atzilut that come from Tzimtzum Bet is at the point of Sium of Atzilut, where there is the Parsa.

It was said, “The Raglaim of AK de Yosher spread and extend down the bottom half of the Igulim of Atik Yomin from below,” meaning until the point of Sium of this world, in a manner that they touch the bottom halves of the Igulim, since the center point stands in the middle between the bottom halves and the upper halves. Hence, the Raglaim de AK that end at the point of Sium touch the bottom halves of the Igulim of Atik Yomin, as he says, “However, all the other Raglaim de Yosher, such as the Raglaim of Atik and Raglaim of AA … all end evenly through the bottom half of the Igulim of AA.” That is, they end at the point of Sium de Tzimtzum Bet, which is the center of the Igulim of AA, which is truly at the place of Parsa de Atzilut. Since it necessarily touches the point of Sium of this center, it also touches the bottom halves of the Igulim of AA.

The reason he regards the Raglaim of Atik as ending at the point of Sium of Tzimtzum Bet, meaning at the bottom halves of AA, although in truth it extends through the point of this world and ends evenly with the Raglaim of AK, is that with regard to its own Partzuf, it extends through the point of this world. However, the Parsa controls it so it does not pass the illumination of Atzilut to the worlds BYA. For this reason, in this regard, meaning with regard to Atzilut de Atik Yomin, it ends evenly with all the Raglaim of the five Partzufim of Atzilut. And with regard to the illumination of BYA, it extends through the point of this world evenly with the Raglaim of AK. This is the meaning of the two extra thirds of Atik that emerge from under the Parsa of Atzilut and are extended to BYA as Dadei Behema.

39) However, there are Partzufim whose level is not high, such as AVI, whose level is only from the Garon [throat] de AA through the Tabur of AA. Also, there is Partzuf Leah, which begins from Daat de ZA through its Chazeh. The Raglaim of these Partzufim do not reach down to the Raglaim of AA since they are short, and each will be explained in its place in detail.

40) Another time, I heard from my teacher concerning the Tikkun of AA, how it was born and emerged and suckled from the two bottom joints of the Raglaim of Atik Yomin. There, we explained how the two bottom joints called Akevim [heels] of Atik Yomin spread lower than the Raglaim of AA and come into the boundary of the world of Beria. It can be said that this was not so prior to the correction of Atzilut, and after the correction there was no need for it since Atik picked its Raglaim up again evenly with the Raglaim of AA. This requires scrutiny.

Ohr Pashut

40) After the correction there was no need for it since Atik picked its Raglaim up again. We already explained this question above, that from the perspective of Atzilut, it ends in Atzilut, but it always shines in BYA in its two bottom thirds. However, this is not regarded as illumination of Atzilut because the Parsa covers them. With regard to the Igulim, we should remember that this does not mean flat circles, but rather circles like balls, like onionskins enveloping one another.

841) However, know that every Behina of five Partzufim in each of the above-mentioned worlds comprises 248 organs and 365 tendons. The reader should delve into analyzing the organs in each and every Partzuf, how one organ of a Partzuf meets an organ of a Partzuf that clothes it, since not all Partzufim are even and on the same level. It follows that the Rosh of Malchut de Assiya met at the bottom of the Akev [heel] of AK, and likewise in all the other Behinot, the eye cannot contain them for they have been rolled up like the book of heaven. To the extent that this organ in this Partzuf adheres to the organ of the Partzuf opposite from it, sometimes they will meet eye against nose or ear against heel and so forth indefinitely.

42) This is the meaning of the wisdom of combinations of the twenty-two letters of the alphabet: Aleph with everyone and everyone with Aleph, and likewise the rest of the letters. They cause the change so that no day is like another, and no righteous is like another, and no creation is like another, and all created beings are for a high cause, since the Yenika [nursing] is not the same for all of them, nor is the correction of them all the same, and the Helbona [Galbanum] in the incense will correct what the Levona [frankincense (a.k.a. olibanum)] will not correct. Hence, there was a need for these worlds, the good and bad and medium, and in each one numerous kinds.

43) This is the meaning of BeHibara’am [when they were created], Be Hey Bera’am [He created them with a Hey], since all creations were discerned as five Partzufim both in Atzilut and in BYA. This is also the meaning of the small Hey, since they all emerged from the small Hey of Malchut de AK after it was diminished at the end of her ZAT, and then she became their Rosh. This is why they were implied in a small Hey.

Ohr Pashut

43) BeHibara’am [when they were created], Be Hey Bera’am [He created them with a Hey], since all creations were discerned as five Partzufim, etc. This is also the meaning of the small Hey, since they all emerged from the small Hey of Malchut de AK. Initially, Partzuf Keter emerges in Rosh-Toch-Sof and is called “inner HaVaYaH,” consisting of five Behinot KHB TM, which are the tip of the Yod and the four letters of this inner HaVaYaH. Afterward, four Levushim spread out from it: AB, SAG, MA, and BON, which clothe the inner HaVaYaH. These four Levushim AB, SAG, MA, and BON spread out from the four letters of the inner HaVaYaH: HaVaYaH filled with AB from its Yod, filled with SAG from its Hey, filled with MA from its Vav, and filled with BON from its bottom Hey. These five Partzufim pertain to AK, as well as to Atzilut, Beria, Yetzira, and Assiya. This is what he implies by He created them with a Hey [5 in Gematria], meaning five Partzufim.

However, it is written BeHibara’am with a small Hey, implying that there is a diminution here in these five Partzufim. This is so because the text speaks of worlds that emerged after Tzimtzum Bet de AK, when a diminution and Katnut [smallness/infancy] was carried out on these five Partzufim, where the two Sefirot ZA and Malchut parted from each Partzuf and only three Kelim KHB remained in each Partzuf, with three lights NRN within them, while Haya and Yechida became Makifim. Thus, the five Partzufim were greatly diminished through Tzimtzum Bet, and this is what the words BeHibara’am, with a small Hey, implies.

He said, “since they all emerged from the small Hey of Malchut de AK after it was diminished at the end of her ZAT,” meaning that all four worlds ABYA emerged from Tzimtzum Bet when the bottom Hey rose to the first Hey and the Kelim were diminished from the two Sefirot ZA and Malchut, and the lights from Haya Yechida were diminished. It is known that Malchut de AK from Tabur down connected with the first Hey of Nekudot de SAG, and through the two of them, Tzimtzum Bet emerged. This is the meaning of everyone emerging from Malchut de AK, and through her force, the heaven and earth of Atzilut were created.

44) Since the ten Sefirot de Atzilut clothe Malchut de AK, the Sigim [dross] started with them and were implied in those kings mentioned in the beginning of the Idra Rabah, that they are all children of kings. “In the beginning God created,” which is Malchut de AK who is called Elokim [God], and by her were the heaven and earth of Atzilut created.

45) In the beginning, they were not established until Hadar came out, the eighth king, the name HaVaYaH. He is the offshoot of Yesod de AK, a word that was given on the eighth, and it is “Hadarta [honor] the face of the old man.” He begot the drop of whiteness called Hassadim, and cast in the MAN in Malchut in him, which is a drop of Odem [redness], the land of Edom [red], and then the worlds were established, which are the seven kings that contain the ten Sefirot de Atzilut, since the first includes GAR. At that time, the worlds were perfumed by the Zivug of Yesod and Malchut de AK, and this is “On the day the Lord God made heaven and earth,” associating Rachamim [mercy] with Din [judgment], and then Atzilut was established. Malchut de AK herself, which is the beginning of Atzilut and is Atik Yomin, her drop of redness was established, and it was said about her in the Idra Rabah, p 135a [in Hebrew], “Any leader of a nation who is not corrected first, the nation is not corrected.”

Ohr Pashut

45) Hadar came out, the eighth king, the name HaVaYaH. He is the offshoot of Yesod de AK … He begot the drop of whiteness, etc., and cast in the MAN in Malchut in him. All the worlds emerged from TNHY de AK from the association of the quality Rachamim with Din that was done there, as the ARI said above, that they emerged from the small Hey of AK. However, in the first ten Sefirot de Atzilut that emerged in the world of Nekudim, this association of the quality of Rachamim sufficed only for GAR de TNHY de AK, meaning for GAR de Nekudim that clothe GAR de TNHY de AK. Hence, only GAR came out in the correction of lines, but this association was not enough for ZAT de Nekudim and they came out one below the other without a correction of lines. As a result, ZAT de Nekudim broke and only GAR persisted.

However, afterward, through raising MAN once more from TNHY de AK to SAG de AK, this association of the quality of Rachamim took place in ZAT de TNHY de AK, as well, and a new, deciding line emerged in the middle thirds of NHY de AK, called Yesod, the eighth king. Thus, in Nekudim, only the two upper thirds of NHY de AK were established with a correction of lines, which corrected the Yesod of Nukva, the small Hey, since the Yesod of Nukva is in the upper thirds of TNHY. But there was still no correction in the Yesod of the male, since he is regarded as the middle thirds of TNHY. Therefore, ZAT de Nekudim that emerged through Yesod de AK, which gave Vav and Nekuda [a dot] to GAR de Nekudim, regarded as Yesod de Nukva, they could not persist because there was still no correction of lines in Yesod de AK, which comes by the association of the quality of Rachamim with Din. This is why these ZAT broke.

This is what the ARI implies, “In the beginning God created,” namely Malchut de AK, which is called “God.” In other words, before the Yesod de AK in Nekudim was corrected through the association, only the name Elokim [God] governed there, which is Din. Afterward, when there was raising of MAN and a new Zivug for the purpose Atzilut and ZAT de Atzilut were also corrected with a correction of lines, namely in the middle thirds of TNHY de AK, Hadar came out, which is Yesod de AK, and is the name HaVaYaH, which is the quality of Rachamim. Elokim indicates the quality of Din, and HaVaYaH indicates the quality of Rachamim. It was explained that only Yesod de Nukva was established in Nekudim, but in the world of Atzilut, the male Yesod was corrected, too.

This is “On the day the Lord God made heaven and earth,” associating Rachamim [mercy] with Din [judgment]. In the first association, which was done in the world of Nekudim, the heaven and earth, which are ZAT, did not persist there because they only emerged from the name Elokim, lacking a correction of lines in the middle thirds of NHY. Also, ZAT emerged without an association of the quality of Rachamim with Din because in them, Malchut did not participate with Bina, but only in GAR de Nekudim. For this reason, the ZAT broke. This is the meaning of “In the beginning, He contemplated creating the world with the quality of Din,” meaning Malchut in her place, without associating her with Bina. “He saw that the world could not exist” because ZAT broke and the heaven and earth did not persist. Hence, a new Zivug was made, which corrected the association of the quality of Rachamim in ZAT, too, and this is Yesod de AK. At that time, the name HaVaYaH Elokim was revealed over creation, as in the words, “On the day when the Lord God made earth and heaven,” and then they persisted. This is the meaning of “Then the worlds were perfumed.”

Malchut de AK herself, which is the beginning of Atzilut and is Atik Yomin, her drop of redness was established. By this he implies the real Malchut de AK before she was diminished, which is in the form of big Hey and not the small Hey of BeHibara’am [when they were created]. She herself was clothed and established in GAR de Atik Yomin, called RADLA, and she was established there in concealment so as not to be revealed in Atzilut unless in the form of the small Hey called “a drop of redness.” This is the meaning of her drop of redness being established because Malchut that is included in Bina is called “the land of Edom [red].” From the correction of RADLA onward, no Zivug was done on Malchut of Behina Dalet [fourth phase], which is not associated with the quality of Rachamim. Even in the future [at the end of correction], she will be revealed only from the place of RADLA herself, as in “The stone that the builders loathed shall become the corner stone.” This is the meaning of the correction of the head of the people that the ARI implies here, and there is nothing more to add.

46) This does not refer to her, herself, but only to the illumination of ZAT in her, which clothe the ten Sefirot de Atzilut. But the actual ZAT in her remained above in its place, and only the sparks of their light descend to clothe in Atzilut, and they are called “the heads of the nation.” This is why it is called Ani [I] and Ain [none/nothing], and this is Malchut de AK and Keter de Atzilut.

47) This is the meaning of what is written in Idra Zuta, “Because of it, Atika Kadisha [Aramaic: holy Atik] is called Ain,” for Ain depends on him because that concealed Hochma is called Ain. They depend on it, for in it three times are explained, etc., which is Hochma de AK that clothes in Atik, which is Keter de Atzilut, and then it is called Ain.

48) Should the reader delve deeper in our words, he should look, since Ein Sof is inside all the worlds and surrounds all the worlds, and the Raglaim of the level of AK that clothes Ein Sof ties through the end of all the worlds ABYA. Atzilut is a clothing for ZAT de Malchut in it, and all of Beria is a clothing for ZAT de Malchut de Atzilut, and all of Yetzira is a clothing for ZAT de Malchut de Beria, and all of Assiya is a clothing for ZAT de Malchut de Yetzira.

Ohr Pashut

48) The Raglaim of the level of AK that clothes Ein Sof ties through the end of all the worlds ABYA, meaning only the inner AK, called “inner HaVaYaH.” However, Partzuf AB de AK does not extend down to this world because it ends at Tabur of the inner AK. Also, although Partzuf SAG de AK initially expanded equally with the Raglaim of the inner AK, in Tzimtzum Bet de AK, it went above Tabur de AK once more. Thus, only the inner AK expands through the Sium of all the worlds ABYA. This is why the ARI makes the precision of saying “AK that clothes Ein Sof,” as it is only the inner AK within which is the line of Ein Sof.

49) The Akevim [heels] of AK clothe the ten Sefirot de Assiya, and each consists of 100, thus there are 1,000 weekdays, since there are all the Klipot [shells/peels]. When the light from the world of Assiya—which is Yesod of Jacob, Yod Akev [sing. of Akevim]—completes being cleansed and sorted, since they are ten sparks of light that are placed in the Akev, which is the world of Assiya, at that time, the time of the Messiah, insolence will soar.

Ohr Pashut

49) The Akevim [heels] of AK clothe the ten Sefirot de Assiya. It has already been explained that although in Tzimtzum Bet, a new Sium was made in TNHY de AK, on the Chazeh of this Partzuf, this Tzimtzum still concerns only the ten Sefirot de Nekudim and the world of Atzilut, for only they became limited by Tzimtzum Bet [second restriction]. All the Raglaim of the five Partzufim of Atzilut had to end on the Parsa, while AK himself did not change at all and ends at the point of this world as prior to Tzimtzum Bet. This is why he said, “The Akevim [heels] of AK clothe the ten Sefirot de Assiya.” However, we must not be mistaken that they shine there with their own quality, since AK shines only to Atzilut, and this Parsa that was spread between Atzilut and Beria and covers the lights of Atzilut from passing onto Beria, also covers the Akevim de AK in BYA, and BYA can receive of their lights only a light of Tolada [offshoot] which the Parsa does not detain.

Ten sparks of light that are placed in the Akev, which is the world of Assiya. This is so because of Malchut that was concealed in RADLA and Arich Anpin emerged with only nine Sefirot lacking Malchut, meaning Malchut of Tzimtzum Aleph that was concealed in RADLA, as in “The stone that the builders loathed became the corner stone.” This is the meaning of the three Roshim that The Zohar speaks of, where RADLA was established as one above the other, and AA was established as one within the other since the real Malchut de AK does not operate at all in Atzilut and was concealed in RADLA. For this reason, he drew far from illuminating in Atzilut because he parted from them as in one above the other, since he departs into himself above, and does not shine at all in Atzilut. This is why AA came out without Malchut. Also, it is known that there is an inverse relation between Kelim [vessels] and lights, since the absence of Malchut means that the light of Keter, which is Yechida, is missing, for then Hochma ascends in Kli de Keter and Bina in Kli de Hochma, etc., until the light of Malchut is in the Kli de Yesod, as the ARI explained concerning AB de AK. This is the meaning of AA being established one within the other, meaning the light of Hochma in the Kli of Keter, which is the two RoshimKitra [Aramaic: Keter] and Mocha Stima’a—which are one within the other.

Also, it is known that the seven kings of Nekudim expanded down to this world, meaning through the Sium of all of BYA because through the illumination of AB SAG, the bottom Hey descended from the Nikvey Eynaim once again to the place of Peh de GAR de Nekudim. Then they broke and canceled the Parsa that was made from the new Sium since they worked with Malchut de AK from Tzimtzum Aleph. Hence, they broke and fell to the Klipot [shells/peels].

In the world of correction, when the Kelim were sorted out from the Klipot of BYA, they were sorted only from the first nine, meaning from the nine Sefirot of AA. They could not be sorted from the Malchut of the seven kings because there is no Zivug at all on this Malchut since she was concealed in RADLA, as one above the other. It therefore follows that throughout the six thousand years before the Zivug on Malchut de RADLA is revealed, as in “The stone that the builders loathed became the corner stone,” the Kelim of the quality of Malchut of the seven kings remain inside the Klipot of the world of Assiya. This is the meaning of the words, “ten sparks of light that are placed in the Akev, which is the world of Assiya,” meaning the ten sparks of the Malchuts of the seven kings that are stuck inside the Klipot and cannot be sorted prior to the end of correction.

This is the meaning of “When the light from the world of Assiya completes being cleansed and sorted, his legs will stand on Mount Olives, etc., and his level will be completed.” That is, at the end of correction, when all the Behinot of 248 Nitzotzin [sparks] are completed, those sparks of light that are placed in the Akev [heel] will also be sorted, for then Malchut de AK, which is the big Hey, will be revealed, meaning Malchut de Tzimtzum Aleph, and the Zivug de RADLA will be done on her. This level of Zivug will sort and raise the ten sparks of light given in the Akev, since Tzimtzum Bet will be canceled along with the Parsa between Atzilut and Beria. At that time, the Raglin will spread through all the Partzufim of Atzilut down to the point of this world evenly with the Raglaim of AK. This is the meaning of touching legs with legs, since the Raglaim of the Partzufim of Atzilut will touch the Raglaim of AK and then the Messiah will come and will strike the statue on his legs.

50) Afterward, his legs will stand on Mount Olives, as it is written, “And his legs shall stand,” etc., and his level will be completed. It was said about him, “Behold, My servant will succeed, he will be high and lifted up and greatly exalted.” He will be more successful than Assiya, as in “And the tree is good” for knowing the tree of knowledge. “Will be high” above Yetzira “and lifted” above Atzilut. Meod [very] has the letters of Adam [Hebrew: man], which is AK. At that time, the Messiah will come and will strike the statue on his legs. These are the Klipot opposite the three worlds BYA.

Ohr Pashut

50) His legs will stand on Mount Olives … and his level will be completed. “His legs will stand” means that his legs will be revealed on Mount Olives. Now, although he is standing there, he is not revealed because the Parsa that covers BYA above, below Atzilut, also covers the Raglaim of AK. But at the end of correction, when Tzimtzum Bet is canceled and the worlds are fit to receive from Malchut de Tzimtzum Aleph, the Parsa between Atzilut and BYA will be canceled and the Raglaim of the five Partzufim of Atzilut will spread through the point of this world on Mount Olives, evenly with the Raglaim of AK. Then BYA will return to being Atzilut, and BON, which was made by Tzimtzum Bet, will return to being SAG de AK, and the new MA that was done by Tzimtzum Bet will return to being AB de AK. At that time, the Raglaim of AK will be revealed and will shine, as in the verse, “And his legs shall stand on Mount Olives.”

It is written, “His level will be completed.” The thing is that all the worlds came only to complete TNHY de AK, since when Rosh and Guf of the inner AK came out, called “inner HaVaYaH,” there was a departure of lights in his Guf—from Peh de Rosh through the Sium Raglin. At that time, a second Hitpashtut [expansion] took place, called Partzuf AB de AK, and refilled the Guf of the inner AK through Tabur. However, in this second Hitpashtut, the lights departed from his Guf, too, and Partzuf SAG de AK emerged and refilled the Kelim de Guf de AB de AK that were emptied of their previous lights.

Initially, the Raglaim of this SAG expanded evenly with the Raglaim of AK. But during Tzimtzum Bet, he, too, rose to Tabur de AK. Thus, those two fillings—AB and SAG—filled the Guf of the inner AK only through Tabur, and from Tabur down, the Guf of the inner AK remained as in the first Histalkut [departure] before. For this reason, four worlds ABYA came out in this place from Tabur down, to fill up the absence of light in that place. Thus, before the ten sparks of light in the Akev de Assiya are completed, the level of the inner AK will not be complete since the filling from Tabur down depends on the completeness of ABYA. This is the meaning of “Afterward, his legs will stand on Mount Olives and his level will be completed,” for his level is completed only after BYA returns to being Atzilut and fills the Tabur and below of the inner AK with lights of Atzilut. This is the meaning of “It was said about him, ‘Behold, My servant will succeed,’ etc., He will be more successful than Assiya,” etc., “above Yetzira,” etc., “at that time, the Messiah will come,” after BYA ascend to being Atzilut. At that time, Atzilut will return to being as AK, meaning Tzimtzum Aleph. Then the inner AK will be completed with the lights of ABYA, and this is the meaning of “Meod [very] has the letters of Adam [man], which is AK.” He will be more successful and exalted and lifted above ABYA, and fill his Tabur and below. At that time, the light of Yechida will be revealed in the worlds, which is the Messiah.

51) It was said about Atzilut, “I am the Lord, this is My name, and I will not give My glory to another. Beria is the Rosh of gold, for it is regarded as gold, “From the north, gold shall come.” This is Bina, the covered world that dresses and nests in Beria. The Klipa [shell/peel] of Yetzira is silver and copper, and the Klipa of Assiya is iron and clay. This is the last stone of Malchut in all the world, the Akev of AK, “And you shall bruise him on the heel.” With that stone, he will smash the serpent’s brain and will strike the statue on his legs in Assiya.

52) At that time, it was said about the heaven of Assiya and earth of Assiya, “For the sky will vanish like smoke, and the earth will wear out like a garment.” When the Raglaim of AK appear on Mount Olives, within which clothes Ein Sof, the light of the moon will be as the light of the sun, and the light of the sun will be sevenfold, like the light of the first seven days, ZAT de Malchut de AK, called Atik Yomin de Atzilut.

Ohr Pashut

52) The light of the moon will be as the light of the sun, and the light of the sun will be sevenfold, like the light of the first seven days, ZAT de Malchut de AK, called Atik Yomin de Atzilut. This means that the sun and the moon will return to being the two great lights on an equal level through Keter face to face. This is the seventh degree that the ARI wrote about, when Nukva de ZA ascends with the ZA to the level of GAR de AA and to Hitkalelut [mingling/merging] with the Zivug in GAR de Atik. At that time, ZA will dress the full level of ZAT de Atik which extend equally with the Raglaim of AK through the point of this world, since the Parsa of Tzimtzum Bet will be completely annulled.

Chapter 5

953) It has been clarified how all the worlds in general are one Partzuf of Adam in Atzmut [self], Kelim, and Levushim. Indeed, each world in and of itself has all the Behinot that are Atzmut and Kelim and Levushim. Likewise, each and every one of them divides in the above-mentioned manner. Remember this and you will not need to mention it each and every time. This is implied in the portion Toldot, 134.

Ohr Pashut [Simple Light]

53) One Partzuf of Adam in Atzmut [self], Kelim, and Levushim. Indeed, each world in and of itself has all the Behinot. This is so because AK is regarded as Shoresh, Atzilut is Atzmut, Beria is Guf and Kelim, Yetzira is Levushim, and Assiya is Heichal. In this manner, AK and ABYA are one Adam in whom there are these five Behinot: Shoresh, Neshama, Guf, Levush, Heichal. It is also called Mocha, Atzamot, Gidin, Bassar, and Or. They are also KHB TM, and they are the four letters HaVaYaH and the tip of the Yod. Also, they are called five lights: Nefesh, Ruach, Neshama, Haya, Yechida.

54) Now we will explain from the world of Atzilut downward, that in Atzilut there are NRNHY and organs of the Guf which are called Kelim. Because the Yechida and Haya are Makifim, the Kelim were also only three Behinot, corresponding to the inner NRN.

55) You already know that the brain is a Kli [vessel] for the Neshama [soul], the heart for the Ruach [spirit], and the liver for the Nefesh [psyche/soul]. The Neshama spreads throughout the Guf [body] from the brain to the feet, and this is called Gadlut of ZA, which are Mochin. Afterward, Ruach spreads through the heart and from there down throughout the Guf. This is the middle Kli called Yenika [nursing], since the heart stands in VAK, which is Yenika, and clothes the Neshama and the brain and covers it. For this reason, the Neshama is apparent only in the brain, since it became indistinguishable in the brain. Afterward, Nefesh spreads inside the liver, and from there and below it dresses the Ruach and the heart. Hence, the Ruach is apparent only in the heart.

Ohr Pashut

55) The Neshama spreads throughout the Guf [body] from the brain to the feet, etc. Afterward, Ruach spreads through the heart and from there down throughout the Guf. This means that these three Kelim brain, heart, and liver, Levushim for NRN, are three complete Partzufim called Ibur, Yenika, Mochin. The liver is the Partzuf of Ibur in ten complete Sefirot in which the light of Nefesh clothes. The heart is Partzuf Yenika in ten Sefirot in which the light of Ruach clothes, and the brain is the Partzuf Mochin in ten Sefirot in which the light of Neshama dresses. These three Partzufim clothe one another from the Chazeh and below, where the Partzuf Mochin is clothed from his Chazeh and below of the Partzuf Yenika, and Partzuf Yenika is clothed from his Chazeh and below of the Partzuf Ibur, so that the Raglaim of all three Partzufim end equally. This is as was said, “The Neshama spreads throughout the Guf [body] from the brain to the feet.” Also, the Ruach begins in the Garon and spreads throughout the Guf through the Raglaim, and the Nefesh begins in the liver and spreads through the Raglaim.

The heart stands in VAK … and clothes the Neshama and the brain and covers it. The heart, which is Partzuf Yenika that dresses the light of Ruach, clothes from Chazeh and below of the Partzuf Mochin. Likewise, the liver, which is the Partzuf of Ibur, clothes from the Chazeh and below of the Partzuf Yenika so that HBD HGT of each Partzuf are revealed and from the Chazeh down they are covered and concealed each one in its lower one. When they are clothed one inside the other, they are regarded as one body where HBD HGT of the revealed Partzuf Mochin is from the Rosh to the Garon [throat]. From there down, it is covered and clothed in Partzuf Yenika that begins in the Garon, which is regarded as VAK. HBD HGT of the revealed Partzuf Yenika are from the Garon to the Chazeh with the hands, and from there down it is covered and concealed in the Partzuf Ibur that begins at the place of the Chazeh.

This is the meaning of “The heart stands in VAK, which is Yenika, and clothes the Neshama and the brain and covers it. For this reason, the Neshama is apparent only in the brain,” since VAK, which is the Partzuf Yenika, clothes the Partzuf Mochin from its Chazeh down, meaning from the place of the Garon of the whole Partzuf, and only the Rosh of the whole Partzuf is revealed. For this reason, the Neshama is no longer apparent below the Rosh, as it is covered and concealed from the Garon down inside the Partzuf Yenika. Also, the Ruach is apparent only from the Garon to the Chazeh, which is where the heart is, as it is covered and concealed from the Chazeh down inside the Partzuf Ibur.

You find how in discerning one Partzuf you find three complete Partzufim clothing one another from the Chazeh down, so that HBD HGT of each one are revealed, and NHY of each one are concealed and clothed in their lower one. The Rosh is GAR de Neshama, the Guf is HBD HGT de Ruach, and from the Chazeh to the Sof, it is HBD HGT NHY de Nefesh. However, in an overall outlook, they are only one Partzuf whose Rosh is regarded as merely its HBD, and from the Garon to the Chazeh it is only its HGT, and from the Chazeh to the Sof it is only its NHY.

56) This is by the order of their roots that you know what all of Atzilut is like, that Bina, who is Neshama, is half revealed and half concealed in ZA, who is Ruach. ZA, too, is half revealed and half covered by Nukva, who is Nefesh.

57) It follows that the expansion of the Kli of Moach [brain] throughout the Guf are the Gidin [tendons] that are not hollow inside, and the marrow. On top of them are the veins, which are called arteries that beat without blood, but only the spirit of the heart is inside of them. These clothe the above-mentioned Gidin that extend from the Moach, as well as the marrow. Afterward, the arteries that are full of blood and extend from the liver clothe the arteries without blood, as is known from surgeons, since the beating arteries are under the arteries of the blood.

58) Thus we have explained how they are three Kelim one inside the other, and are regarded as Ibur, Yenika, Mochin. They are also Kelim for NRN since there are no Kelim opposite Yechida and Haya because they are not internal. The Bassar [flesh] surrounds them and covers them, and it is called Bisra Sumka [Aramaic: red flesh]. This is also the HASHMAL that surrounds all the Kelim, and it is like the HASHMAL out of the fire, a red fire, and it is the red flesh. Afterward comes the Or [skin], which is the tree of knowledge of good in Atzilut.

Ohr Pashut

58) Three Kelim one inside the other, and they are regarded as Ibur, Yenika, Mochin. …The Bassar [flesh] surrounds them and covers them, and it is called Bisra Sumka. It has already been explained above that from Nekudim onward, the two Kelim ZA and Malchut of each degree have been separated and become surrounding Kelim of Haya and Yechida, leaving only three Kelim in the degree—Keter, Hochma, Bina—in which three lights Nefesh-Ruach-Neshama clothe. It has also been explained above that these five Kelim KHB ZON are sometimes called Mocha, Atzamot, Gidin, Bassar, and Or, where Mocha Atzamot Gidin are KHB, and Bassar and Or are ZON. According to these appellations, it follows that the three Kelim found in each degree are Mocha, Atzamot, and Gidin, and the two bottom Kelim Bassar and Or were separated from the degree and became Makifim of Haya and Yechida, which are called Levushim and Heichalot.

It follows that had the two bottom Kelim not parted from the degree, there would be five complete Partzufim in each general Partzuf: Mocha, Atzamot, Gidin, Bassar, and Or. Now that the two Partzufim Bassar and Or have become absent in each Partzuf in general, there is grip for the outer ones opposite them, since wherever there is a deficiency in Kedusha [holiness], the outer ones grip there. Hence, there is a grip for the outer ones at the Sium [end] of each Partzuf. This requires a special correction called “circumcision,” since they have a strong grip on the Or, which is Malchut. For this reason, at the Sium of the Partzuf, a Klipa [shell/peel] is made, whose only correction is to cut it and throw it away, hence the foreskin that is thrown to the dust. But they do not have such a grip on the Bassar at the Sium, and it is corrected by exposing.

There are no Kelim opposite Yechida and Haya because they are not internal. The Bassar [flesh] surrounds them and covers them… Afterward comes the Or [skin]. Since Yechida and Haya are not internal because ZA and Malchut were separated from each degree due to Tzimtzum Bet, the Bassar and Or were not regarded as Kelim of the Guf. Rather, there are only three Kelim KHB in the Guf, which are called Mocha-Atzamot-Gidin, and in which the Neshama is clothed. The Neshama does not clothe in the two Kelim Bassar and Or, and they are interchangeable in man, meaning they change and are renewed each day in the human body. It is so because the real Kelim of ZA and Malchut are not at all in the Partzuf, since they were separated and became Levushim and Heichalot, while the two Kelim de ZON that there are in the Partzuf are only an expansion from Bina. This is the meaning of what the ARI wrote, that at their end, the tendons of the blood dissolve and become flesh, implying that the Kli of Bassar, which is the Kli of ZA, is actually from the Hitpashtut [expansion] of the Kli de Bina called Gidin.

The HASHMAL that surrounds all the Kelim, and it is like the HASHMAL out of the fire... Afterward comes the Or [skin], which is the tree of knowledge of good that is in Atzilut. The Bassar in the Partzuf is regarded as HASHMAL, and the Or is regarded as the Klipa of Noga. This is only after he obtains the quality of Haya, since as long as there is only the quality of Neshama in the Partzuf, the Kli of Bassar is still not evident and it is regarded as merely Or, though it consists of both skins together. That is, two Kelim of ZA and Malchut are not regarded as Bassar and Or but as two skins attached to one another back-to-back. This is so because as long as there are only three lights NRN in ZA, they are clothed in the three Kelim Mocha-Atzamot-Gidin, and no light reaches from the Gidin down, meaning in the Bassar and Or. Because it is known that the lights sort the Kelim, they are regarded as unsorted whatsoever. Therefore, both are regarded as skins, since everything that is not sorted is called Or [skin].

However, when ZA obtains the light of Haya, the Haya dresses in Mocha, the Neshama that was in Mocha descends to the Kli of Atzamot, the Ruach that was in the Kli of Atzamot descends to the Kli of Gidin, and the Nefesh that was in the Kli of Gidin descends to the Kli of Bassar. It follows that now the Kli de ZA is also sorted through obtainment of the light of Haya. For this reason, now it has four Kelim: Mocha, Atzamot, Gidin, and Bassar. The Or surrounds them and only the Or remains unsorted.

For this reason, the Bassar is not regarded as a completed Kli because it comes from the Hitpashtut of Bina. This is why it is called HASHMAL, meaning a Levush that clothes the three Kelim. It is called Levush because the light of Haya that sorts for it the Kli of Bassar extends from the Makif of Levushim. Hence, the Kli de Bassar is also regarded as Levush.

There is another reason: The light of Haya it receives through sorting the Kli of Bassar is only VAK de Haya, since it cannot receive GAR de Haya prior to the end of correction, when Tzimtzum Bet is canceled and Makif de Levushim, namely the Kli de ZA that was separated by Tzimtzum Bet, reconnects to the Partzuf like the three Kelim KHB. It has been explained above that prior to the end of correction, the Kli of ZA is only from the Hitpashtut of Bina and receives only the VAK of the light of Haya. Hence, it is considered a Kli de Bassar that is still not connected to the Guf, since Neshama de Haya does not illuminate in the Guf. Since it is still separated from the Guf, it is called Levush [clothing] or HASHMAL, indicating that it is not connected to the Guf like the three Kelim Mocha-Atzamot-Gidin.

It has been explained that when ZA has only NRN, it does not have a Kli for Bassar at all, and it is still regarded as Or. When it obtains the light of Haya, the Kli de Bassar is sorted for it, yet it is not an actual Kli, connected to the Guf, due to the absence of GAR de Haya throughout the six thousand years. For this reason, the Kli de Bassar does not have a complete light that belongs to it, but only VAK from the light that belongs to it. It is known that in all the Behinot, VAK are always regarded as merely a Kli, and only GAR are regarded as complete lights. It follows that there is only an illumination of Kelim in Bassar, meaning VAK and not GAR.

The Or [skin], which is the tree of knowledge of good that is in Atzilut.

59) Bassar is the surrounding name Elokim and is called Kursaya de Shvivin [Aramaic: a throne (or chair) of sparks]. It is so because Elokim filled with Yods is 300 in Gematria, and in square Gematria it is 200, and the two included are Bassar in Gematria. We have explained that the Or is Ra [bad] and the letter Vav is the good within it, as mentioned in the Tikkunim 69, p 150 [in Hebrew] that it is the tree of knowledge of good and bad. However, in Atzilut, the bad was separated outward, as it is written in Tree of Life.

Ohr Pashut

59) Bassar is the surrounding name ElokimElokim filled with Yods is 300 in Gematria, and in square Gematria it is 200, and the two included are Bassar in Gematria. Mochin de GAR are called HaVaYaH, and Mochin de VAK are called Elokim. Since there is only Mochin de VAK in Kli de Bassar, it is called Elokim. It is known that there are three Behinot Ibur-Yenika-Mochin in VAK, and all are the names of Elokim. However, Mochin de Ibur are Aleph-Lamed-Mem of Elokim, indicating that it lacks the Yod-Hey of Elokim. Mochin of Yenika are called “simple Elokim” without a filling, since any filling implies a Zivug de Mochin. Because there is only VAK de VAK in Yenika, meaning Nefesh-Ruach de Ruach, and there is not even GAR de Ruach there, called Mochin de VAK, they are regarded as simple Elokim without a filling. Mochin de VAK, meaning GAR de Ruach, are regarded as Elokim with a filling, and it is known that there are three Mochin HBD, which have three fillings: Moach Hochma is Elokim filled with Yods, Moach Bina is Elokim filled with Heys, and Moach Daat is Elokim filled with Alephs.

It was said, “Elokim filled with Yods is 300.” This indicates that there are Moach Hochma of VAK in the Kli de Bassar there, since Elokim filled with Yods is Hochma. However, with regard to the Moach Bina of VAK, it only has Achoraim [posterior] because it does not have Elokim filled with Heys, but Achoraim de Elokim, which is 200 in Gematria, like this: Aleph, Aleph-Lamed, Aleph-Lamed-Hey, Aleph-Lamed-Hey-Yod, Aleph-Lamed-Hey-Yod-Mem. This indicates that it does not have the Hassadim that are imparted from the Moach of Bina, which is Elokim filled with Heys, and this Moach is regarded as Achoraim to it. Hence, with regard to Daat, it has only two inclusions—an inclusion of Hassadim and an inclusion of Gevurot. These are the letters Bet-Shin-Reish [the letters of Bassar]: Shin is Hochma, Reish is Bina, and Bet is Daat, and this is why it is called “a throne of sparks,” implying Dinim [judgments], due to the lack of Hassadim [mercies] there, for as long as it is devoid of Hassadim, the Hochma [wisdom] will also not be able to clothe in it in full.

60) Afterward there are the worlds BYA, and they are the Levushim of Atzilut. It is in this manner because when Malchut descends to be the Rosh to the foxes, the upper Gufim clothe below.

Ohr Pashut

60) When Malchut descends to be the Rosh to the foxes, the upper Gufim clothe below. This was done during the diminution of the moon on the fourth day of the days of creation. First, the ZON were in the form of the two great lights, on an equal level back-to-back. At that time, the Nukva was a complete Partzuf in ten Sefirot of Achor [posterior/back]. That is, she was complete in Ibur-Yenika-Mochin de Achor, which is all the completeness of Partzuf VAK. When the moon complained and said, “Two kings cannot use the same Keter [crown],” she was told, “Go and diminish yourself.” At that time, she returned to being a dot under the Yesod as before, and all ten Sefirot of her Partzuf de Achor descended to Beria as Rosh to the foxes, since she became discerned as Atik and a revealed Rosh in Beria.

It is known that everything that was as a Guf for ZA in the state of Ibur-Yenika became Or in the state of Gadlut. This means that the state of Ibur-Yenika is lights of VAK, which are Ruach Nefesh. It is also known that when he has only two lights, Ruach Nefesh, he has two Kelim Keter Hochma, which are called Mocha Atzamot. The light of Ruach dresses in the Kli of Keter, which is Mocha, and the light of Nefesh in Kli de Hochma, which is Atzamot. Obtainment Neshama sorts out for him the Kli of Bina, which is Gidin, and then the Neshama dresses in the Kli de Mocha, the light of Ruach that was there descends to the Kli de Atzamot, and the light of Nefesh that was in Kli de Atzamot descends to the Kli de Gidin. Obtainment of Haya sorts for it the Kli de Bassar, and then the light of Haya dresses in the Kli of Mocha, the light of Neshama that was there descends to the Kli de Atzamot, the Ruach that was in the Kli de Atzamot descends to the Kli de Gidin, while the Nefesh that was in the Kli de Gidin now descends to the Kli de Bassar that was sorted anew. Also, obtainment of the light of Yechida sorts out for him the Kli of Or, the Yechida dresses in Mocha, and so forth likewise, and the light of Nefesh that was in Kli de Bassar now descends to the Kli de Or that is sorted through the light of Yechida.

You find that when ZA had only Ibur Yenika, which are Nefesh Ruach, they clothe in complete Kelim de Guf ZA, meaning in Kelim of Mocha and Atzamot. However, at the time of Gadlut [greatness/adulthood], when he obtains Haya Yechida, Haya Yechida take those Kelim of Mocha and Atzamot and the Neshama takes the Kli de Gidin. Thus, now Ruach Nefesh clothe their Kelim outside the Guf, called Bassar and Or. This is the meaning of what the ARI says, that everything that was regarded as Guf for ZA in Ibur and Yenika has become Or in the state of Gadlut. It is explained that lights of VAK were clothed in the Guf in the days of Ibur Yenika, meaning in Mocha and Atzamot, and now they are clothed in Bassar and Or, which together are called Or. This indicates that they are incomplete Kelim because as long as Tzimtzum Bet rules, it is impossible to fully sort these Kelim of ZA and Malchut called Bassar and Or. Hence, they are called Or, where the Kli de Or is called parchment and the Kli de Bassar is called Duchsustus.

It was said “When Malchut descends to be the Rosh to the foxes, the upper Gufim clothe below,” since any clothing of Malchut in BYA is only in her Partzuf of Achor that fell to BYA during the diminution of the moon since she is the Rosh [head] of the foxes. This is only VAK, Ruach Nefesh, so even the lights in her are regarded as Guf and Kelim, as it is known that the light of VAK is called “illumination of Kelim” and lights are only GAR, which are Neshama Haya Yechida.

This is why he says that only the Gufim de Atzilut clothed through Malchut in BYA, since there are three Behinot in this Partzuf of Achor that fell to BYA. These are Ibur Yenika Mochin, and they are only three Behinot Guf, meaning lights of VAK. A Behina of Guf de Mochin clothed in Beria and became Neshama, and a Behina of Guf de Yenika clothed in Yetzira and became a Neshama there. The Behina of Guf de Ibur clothed in Assiya and became Neshama there, and he said precisely “Behina of Gufim,” indicating that these VAK that clothe in Beria are not Bassar and Or as in Atzilut during Gadlut. Rather, they are actual Kelim de Guf, which are Mocha and Atzamot, since the Partzuf of Achor de Nukva is Katnut.

61) The inner Kli of the Moach for Neshama descends in Beria where it becomes Neshama. Although she is regarded as a Kli, it still becomes a Neshama there for the world below it. But in the world itself, it is never made of a Behina of Kli Neshama since the Haya and Yechida never clothe.

Ohr Pashut

61) But in the world itself, it is never made of a Behina of Kli Neshama since the Haya and Yechida never clothe. In BYA there are these lights of VAK that are Ruach Nefesh de Malchut de Atzilut that became Neshama there. But this will never happen in the world of Atzilut itself, since it has been explained above that even in Mochin de Gadlut, the lights of VAK descend to Bassar and Or, which are incomplete Kelim and can never receive the Behina of Neshama that belongs to them. Rather, throughout the six thousand years, they remain as light of VAK from the light that belongs to their share. It is so because sorting of these Kelim depends on the Mochin of Haya and Yechida, and as long as Tzimtzum Bet [second restriction] rules, the Kelim de ZA and Malchut are separated into Levushim and Heichalot by the ascent of the ending Malchut to the Kli of Bina. Hence, the Kelim of Bassar and Or are devoid of GAR de Haya of their share since they are merely Hitpashtut of Bina.

This is why he says that these lights of Ruach Nefesh that are regarded as a Kli are made into Neshama in BYA, since BYA receive from Ibur Yenika of the Katnut of Malchut, which is Ibur-Yenika-Mochin de Achor, and in Katnut the Nefesh Ruach are clothed in complete Kelim of Guf, meaning the Atzamot and Mocha. For this reason, they can become a Behina of Neshama there in BYA. But the Nukva cannot stand in these Mochin de Achor in Atzilut. Instead, she returns to being a dot under Yesod. That is, she comes in Ibur for Mochin of face to face and receives Mochin de Gadlut from NHY de ZA. At that time, the lights of VAK descend to Kelim de Or, meaning to Bassar and Or, which never become Neshama and are always devoid of the GAR that belongs to their share, which is called a Kli. Thus, the illumination of Kelim will never rise to being Neshama in Atzilut.

62) The middle Kli is the heart, a Kli for Ruach. It descends in Yetzira where it becomes Neshama. At that time, Yetzira covers and clothes some of Beria like the heart that covers the brain in Atzilut, and like ZA with Bina, while the outer Kli of the liver of Nefesh de Atzilut becomes itself a Neshama to Assiya.

63) Indeed, the Neshama in Yetzira is Neshama compared to Yetzira itself, but in truth, it is only Ruach compared to the general three worlds BYA. Also, the Neshama of Assiya is only Nefesh compared to the general state because in Atzilut, NRN had only three Kelim.

64) You should know that the internality and externality of the Kelim, although each one has its three Behinot Ibur-Yenika-Mochin, all three Behinot of externality are still called Guf, and all the internality is called Mochin compared to it, as mentioned in the Tikkunim 121. Hence, for the most part, we call the internal ones Mochin, and it is known that Mochin is not Neshama, but only the inner Guf.

Ohr Pashut

64) All three Behinot of externality are still called Guf, and all the internality is called Mochin compared to it. This concerns what is written above, that Partzuf Achor de Nukva descended to BYA is regarded as Hitlabshut [clothing] of the Gufim de Atzilut. He says that all three Behinot of externality, meaning Ibur-Yenika-Mochin de Achor, where Ibur Yenika are VAK de VAK, and Mochin are GAR de VAK, all of these lights are called Guf and not lights, since even the Mochin de VAK are regarded as Guf. Hence, this Partzuf Ibur-Yenika-Mochin de Achor that fell and clothed in BYA is called “the Gufim of Atzilut,” since only the three Behinot Ibur-Yenika-Mochin de Panim, which are NRNHY of the three lights of Neshama Haya Yechida, only they are called “lights” and Mochin.

65) It follows that the Mochin of externality has become a receptacle to the Mochin of internality and is called “its air,” like the Mochin de Katnut, which became “crusts” of Mochin de Gadlut. This is why it is written in the Tikkunim, p 121 that SAG is the Mocha inside, the three Yods are as three Mochin, and that the name MA is outside, three Alephs, three airs that clothe in those three Mochin.

Chapter 6

1066) Now we will explain the chariot of Ezekiel, which is in Yetzira, and from it you will deduce about the rest. Know that it has been explained that in all the worlds there are Ohr Pnimi and Ohr Makif, and the Kelim of all the worlds stop in the middle between the surrounding lights and the inner lights.

67) The Ohr Pnimi and their Kelim are the higher ones inside and the lower ones outside, since the inner Atik and its Kli are inside everything and on top of it are the Ohr Pnimi and Kli de AA, and likewise through Assiya, whose Ohr Pnimi and Kli clothe all the worlds. The surrounding lights are the opposite because the lower ones are more internal since Makif de Assiya is on top of Kelim de Assiya, and on top of it Makif de Yetzira, etc.

68) It therefore follows that Kelim de Assiya are the middle point of the whole of Assiya, and all the worlds are in the middle of the inner and surrounding lights, and this earth of ours is the middle point of Assiya and all the worlds.

Ohr Pashut [Simple Light]

68) Kelim de Assiya are the middle point of the whole of Assiya, and all the worlds are in the middle of the inner and surrounding lights. This means that the Sium of the world of Assiya de Yosher [straightness] is at the ending point of the Raglaim of AK, which is the point of this world. Likewise, the Sium of the Kelim of Igulim de AK is at the ending point of Yosher, which is the point of this world, since in the Igulim, their end is at their center, for there is no above or below in circles.

Thus, that same point of Sium that ends the Yosher is the central point of the Igulim de AK, which are from Tzimtzum Aleph. However, remember that the point of Sium of Tzimtzum Bet de Yosher is in the Parsa below Atzilut where all the Raglaim of Atzilut end, and it is also the central point of the Igulim of Tzimtzum Bet. However, here it refers to the worlds BYA which clothe NHY de AK de Tzimtzum Aleph through the point of this world. This is why here he points to the central point of the Igulim de Tzimtzum Aleph.

69) Once we know this, let us return to our matter, that the Klipot de Assiya are more at the center than all of Assiya and all the worlds except for this earth. However, compared to the Ohr Pnimi alone, the Klipot clothe them and surround them and are outside of all of them.

70) Let us begin with Atzilut. First, they are the Klipot, and they are “stormy wind,” etc., and they are called Or [skin] since Or is the Klipa, which is why it is called Klipa [shell/peel]. They are also the three Klipot “cloud,” “stormy wind,” and “fire,” corresponding to the three foreskins, “circumcision,” “exposing,” and “sucking of blood,” and within them is the Bassar, the crown of the tendon, and this is the HASHMAL.

Ohr Pashut

70) They are the Klipot, and they are “stormy wind,” etc., and they are called Or since Or is the Klipa, which is why it is called Klipa. They are also the three Klipot, etc. We should know that although the root of all the Dinim [judgments] in the worlds are still in Tzimtzum Aleph, in the Masach that was done there in the Kli of Malchut, nevertheless, the Klipot were made only by the breaking of the vessels that took place in ZAT of the world of Nekudim. Until there, although there was already a lack of Kedusha [holiness] due to Tzimtzum Aleph, since the receiving Malchut, which was diminished from receiving due to Tzimtzum Aleph, separated from the internal ones and became Kelim of the Igulim de AK. Nevertheless, by this, no corruption occurred in the worlds.

However, after Tzimtzum Bet took place in the world of Nekudim, the ending Malchut ascended to the place of the Kli Bina de Guf de Partzuf TNHY de AK, which is in the place of the Chazeh of this Partzuf, the Parsa was set up there as the point of Sium, and the Kelim of half of Tifferet and NHY that became the three worlds BYA can no longer receive any of the light of Atzilut due to the point of Sium above them. Hence, after ZAT de Nekudim returned and extended the light of Atzilut to BYA because they canceled the new boundary of Parsa and expanded to BYA, the breaking occurred in them Panim and Achor, and they fell to the Klipot in BYA. This was because now a big corruption happened where even the Kelim de Panim of ZAT that stand above the Parsa, and are fit to receive the light of Atzilut, also broke, died, and fell to the Klipot.

We should thoroughly understand the meaning of Panim and Achor of ZAT de Nekudim. The thing is that first, the Kelim de Nekudim emerged, which are the Kelim de Nekudot de SAG de AK that were diminished by Tzimtzum Bet that became Parsa and Sium at the place of their Chazeh, and TNHY in them fell to BYA together with the Chazeh and below of Partzuf TNHY de AK. It follows that now, after the Tzimtzum that took place, there are only six Kelim HBD HGT through the Chazeh, and the point of Chazeh is the point of Malchut in them, which ends those Kelim. From there down they are unfit to receive lights of Atzilut. Hence, those seven Kelim HBD HGT and the point of Chazeh are all regarded as Kelim de Atzilut and are called Kelim de Panim, while those Kelim de TNHYM below the Parsa that are unfit to receive the light of Atzilut are called Kelim de Achor.

First, the light of Katnut emerged in the world of Nekudim and clothed in those seven Kelim HBD HGT through the Chazeh. In them, the lights of Ruach Nefesh clothed in Kelim de HBD, and Nefesh in Kelim de HGT. This is why they are called HGT NHYM, since lights of Ruach are called HGT, and lights of Nefesh are called NHYM. These lights ended at the point of Chazeh at the Sium of the Parsa, and this Hitlabshut is in utter completeness since nothing descended from them to the Kelim de Achor. Rather, it caused the separation of the two Kelim ZA and Malchut that became Makifim de Levush and Heichal.

However, afterward, through the Zivug of Yesod de AK in GAR de Nekudim, when the lights extended from the Zivug AB SAG de AK, since the light of AB precedes Tzimtzum Bet, this light caused the cancelation of the Parsa de Tzimtzum Bet. After these Mochin reached ZAT de Nekudim, they, too, extended through the Sium Raglaim of AK into their Kelim de Achor in BYA, and reconnected those two Kelim that became Levushim and Heichalot, discerned as inner Kelim. However, the force of the boundary of the Parsa overcame them and the lights of Atzilut that they extended promptly vanished from all the ZAT, even from the Kelim de Panim above the Parsa, and they all broke and died. This happened because the Kelim de Panim had already connected with the Kelim de Achor into one Partzuf, blemishing the Kelim de Panim, as well, because of the reception of the lights of the Kelim de Achor. Thus, all the Kelim were spoiled since the Kelim de Panim mingled in one form with the Kelim de Achor.

We should make four discernments in those ZAT de Nekudim that fell to the Klipot: The first is the Kelim de Panim from the Chazeh and above. These are Kelim de Atzilut that did not break because of themselves but due to their mixture with the Kelim de Achor. There are three additional Behinot in Kelim de Achor: In general, they are ZA and Malchut, but there are also ZON de Bina in them. Thus, they are three Behinot: 1) ZON de Bina, 2) ZA, 3) Malchut. These four Behinot completely merged with one another in a way that you have not a spark or a tiny item in those ZAT that fell to BYA where these four Behinot are not mixed together.

When ZAT were sorted out from the shattering in the world of Atzilut and were established there as Partzuf ZON de Atzilut, initially, only the Kelim de Panim were sorted from among them, meaning from the Chazeh and above. These are the Kelim de HBD HGT through the point of Chazeh in which the lights of Ruach Nefesh clothe, Ruach in Kelim de HBD and Nefesh in Kelim de HGT. For this reason, they are called HGT NHYM. These are permanently in ZA, and no further diminution will occur in them since their breaking was only due to the mingling with the Kelim de Achor. Once they were sorted out from the mixture, they will never again be blemished.

However, in the three Behinot of Achor that remained in the Klipot, the Kelim de Panim still remained mixed with them, for there is no item in the broken Kelim that will not have within them all four Behinot together. They are sorted out by raising MAN since the Kelim of the new NHY for the level of Neshama are sorted out from ZON de Bina in the Kelim de Achor, and the new NHY for the level of Haya are sorted from ZA de Kelim de Achor, and the new NHY for the level of Yechida are sorted from the Malchut de Kelim de Achor. However, these three levels—Neshama-Haya-Yechida—are not permanent in ZA because the Kelim were sorted from the Kelim de Achor, whose breaking was because of themselves. Hence, there is power in the work of the lower ones to raise them through MAN or spoil them again by committing iniquities.

There is another distinction in these scrutinies of the Kelim de Achor for Neshama-Haya-Yechida. Only the Kelim for the level of Neshama that come from Behina Aleph de Kelim de Achor are sorted in full and connect to the Guf of ZON, since they are regarded as ZON de Bina. But the Kelim that are sorted for the level of Haya, which come from Behina Bet de Kelim de Achor, which are Kelim de ZA, cannot be fully sorted because the Kelim of ZA have already parted into Levushim, which are Kelim Makifim [surrounding]. Hence, Behina Bet of Kelim de Achor that operated in Nekudim broke, and actual Klipot were made of them for they extended Kelim de Makifim and worked with them for the inner Kelim. This is why those Kelim were spoiled and became Klipot, and the Partzuf ZA of Klipa was made of them.

However, there is also a mixture of Kelim de Panim in these Klipot, as well as Behina Aleph de Kelim de Achor, which are fit for sorting into Kedusha, for there is not an item that does not contain all four Behinot mixed together. For this reason, those two above-mentioned Behinot are fit to be sorted out of the Klipot. But Behina Bet de Achor, which is the actual Kli de ZA, is unfit for sorting and is called Klipa.

In the same manner, the Kelim that are sorted out from Behina Gimel de Achor, which is the Kli of Malchut, are not from the Kli of Malchut herself, since she was corrupted by serving the inner Kelim in Nekudim, and thereby became a Klipa from which the Nukva de Klipot was made. However, because she, too, necessarily comprises all four Behinot, only the first two Behinot that are mingled in her can be sorted, from which they are sorted for the level of Yechida.

This explains how all the Klipot came only due to the breaking of the vessels, and they are from those two Kelim ZA and Malchut that were used in ZAT de Nekudim as internal after they were separated into Kelim Makifim and were therefore spoiled and became ZA and Malchut de Klipa. They are called Klipot to indicate that they are unfit for sorting throughout the six thousand years, for as long as the first two Behinot have not been fully sorted from within them, which are the Kelim de Panim and Behina Aleph de Achor, which are ZON de Bina, the Parsa de Tzimtzum Bet is fixed and sustained, and the Kelim de ZA and Malchut remain as Makifim, and what has been put together from them during the reign of ZAT de Nekudim has become ZON de Klipot.

Indeed, there are three degrees in these ZON. They are called “stormy wind,” “big cloud,” and “flaming fire.” They correspond to Bina, ZA, and Malchut, as in “God has made one opposite the other.” For this reason, there is ZON in the stormy wind, ZON in the big cloud, and ZON in the flaming fire.

Or is the Klipa … corresponding to the three foreskins, “circumcision,” “exposing,” and “sucking of blood.” This means that while ZA has only NRN, they sort for it only three Kelim Mocha-Atzamot-Gidin, which are Kelim of KHB. The two Kelim Bassar and Or are still unsorted. At that time, the Kli de Bassar is also called Or since any unsorted Behina is called Or, which means good and bad mixed with one another. At that time, the three Klipot are mixed in these two Kelim of Bassar and Or which are complete evil. This is why the ARI wrote, “Or is the Klipa,” etc., meaning that as long as it does not have Mochin de Haya, the Bassar and Or of ZA are called only Or since the three Klipot are still included in his Bassar and Or. This is why they are all together, the Bassar and the Or, and the three Klipot are regarded as one, and they are all Klipot.

However, when he obtains the Mochin de Haya, the correction of the circumcision occurs in him, which is the scrutiny of the Kli de Bassar and the separation of the three Klipot, since the Or that is cut off and thrown away is the separation of the Klipa of stormy wind, which is the root and the essence of all three Klipot. Opposite the separation of the Klipa of big cloud, the exposing is done in him, and opposite the Klipa of flaming fire, the sucking of blood is done in him. At that time, the sorting of the Kli de Bassar appears in him in the Ateret [crown] of Yesod, called HASHMAL, for the above-mentioned reason. The Kli de Or on the Bassar is now called “the Klipa of Noga” since it is still unsorted, since Mochin de Haya sort only the Kli de Bassar, and any unsorted Behina is called Or, or “the Klipa of Noga.” This is the meaning of “Noga surrounds this HASHMAL,” as is explained that the HASHMAL is the Bassar and the Or is Noga.

We should know that the matter of the above-said sorting of the Kelim happens in each and every Sefira of the ten Sefirot de ZA since they are included in one another. In each Sefira, we must sort out five Kelim: Mocha, Atzamot, Gidin, Bassar, Or. It follows that the correction of the circumcision actually takes place in all the Sefirot, but the Klipot grip mainly only to the Sium of the Partzuf, meaning the Sefira of Yesod. For this reason, the corrections were done only in Yesod, which helps to correct all the Behinot of Bassar and Or in each Sefira.

71) The Noga, the fourth Klipa, a sound of faint silence in secret, surround that HASHMAL. This is the meaning of the HASH of HASHMAL, and in it is the MAL, which is the self of the HASHMAL and is the Bassar. This HASHMAL is speaking animals of fire, a filling of Yods in Elokim, the Gematria of [the letter] Shin [300] of Bassar.

Ohr Pashut

71) The Noga, the fourth Klipa, a sound of faint silence in secret… This is the meaning of the HASH of HASHMAL, and in it is the MAL, which is the self of the HASHMAL … a filling of Yods in Elokim, the Gematria of [the letter] Shin [300] of Bassar. Interpretation: It has already been explained that prior to the end of correction there is no complete sorting of the Kli of Bassar since the Mochin de Haya are also only VAK de Haya. Hence, they do not connect to the actual Guf of the Partzuf, but as a Levush that they clothe over the three Kelim Mocha-Atzamot-Gidin. Know that these remnants from the Kli de Bassar that cannot be sorted before the end of correction since they require GAR de Haya in order to be sorted out are called “Klipat [Klipa of] Noga,” since she is unsorted.

It has been explained that the sorting of the Kelim applies to all the Sefirot of the level of ZA. It follows that there is a complete Partzuf of Bassar, as well as a complete Partzuf of Klipat Noga, since the Kli de Bassar in each Sefira de ZA from its Rosh-Toch-Sof connects into a complete Partzuf. Also, the unsorted remnants that remain in the Kli de Bassar called Noga connect from all the Sefirot of its Rosh-Toch-Sof and become Partzuf Noga.

You therefore find that HASHMAL and Noga are two Partzufim one atop the other although their root is one: the Kli de Bassar in each of the ten Sefirot of Rosh-Toch-Sof de ZA. The sorted part is called HASHMAL, and the unsorted part is called Noga. In that sense, they are only one Partzuf where VAK de Mochin de Haya of which only the Kelim from the Chazeh and above can be sorted, which are called HBD HGT, Nefesh Ruach de Haya clothe in them, Ruach in Kelim of HBD, and for which it is called HGT. Nefesh is in Kelim de HGT, for which it is called NHYM, as is known in the inverse relation between Kelim and lights, and those six sorted Kelim HBD HGT are called HASHMAL. The remnants from this Partzuf, meaning the TNHY from the Chazeh down, whose sorting is only in GAR de Mochin de Haya, which does not take place prior to the end of correction, are called Partzuf Noga. Thus, at their root, they are one Partzuf which is called HASHMAL from the Chazeh and above, and it is called Noga from the Chazeh and below. However, since this sorting takes place in each of the ten Sefirot of the Rosh-Toch-Sof de ZA, they necessarily become two complete Partzufim with Rosh-Toch-Sof for each of them, and they clothe one another.

For this reason, in relation to HASHMAL and Noga being one Partzuf, the name HASHMAL divides between them, where the six Kelim from the Chazeh and above are called MAL of HASHMAL, which means speaking animals of fire, indicating that the Mochin de Haya [animal] clothes there. In them is the speech, for there is speech only in Mochin de Haya. This is why they are implied by MAL, from words “speaking animals.” However, the Kelim de TNHY from the Chazeh and below of this Partzuf, which cannot be sorted prior to the end of correction, and which are called Noga, are HASH of HASHMAL, indicating that they Hashot [feel] and there is no speech in them. This is why the ARI writes that HASHMAL is MAL and Noga is HASH.

However, with regard to their being two Partzufim with Rosh-Toch-Sof that clothe one another, it follows that in Partzuf HASHMAL for itself there are all ten Sefirot in Rosh-Toch-Sof, and in Partzuf Noga for itself there are also ten Sefirot in Rosh-Toch-Sof. It follows there is a Behina of Kelim from the Chazeh and above in Partzuf HASHMAL, as well as a Behina of Kelim from the Chazeh and below. This is why the full name HASHMAL exists only in Partzuf HASHMAL, since from its Chazeh and above, it is MAL from HASHMAL, speaking animals of fire where the light of Haya is clothed, in whom there is speech, and from its Chazeh and below, it is also in HASH from HASHMAL, for the light of Haya does not fully shine in it before it obtains GAR de Haya. Hence, there is no speech there and they feel. Thus, the matter of HASH and MAL takes place only in Partzuf HASHMAL.

Also, in Partzuf Noga for itself there are ten Sefirot Rosh-Toch-Sof, where from the Chazeh and above it can receive illumination from Partzuf HASHMAL since usually, VAK de Haya correct the Kelim from the Chazeh and above, so it is regarded as being all good there without any bad at all. However, in Kelim from the Chazeh and below of Partzuf Noga, the light of Haya does not shine at all even in Partzuf HASHMAL. Hence, in Noga, they are regarded as good and bad mixed together, and remember these words for the rest of the explanations of the ARI.

We could ask about this from what has been explained by the ARI in several places, that any revealing of Hochma in the Partzuf is only from the Chazeh and below, but from the Chazeh and above, the Hassadim are covered inside Yesod de Ima and no revealing of Hochma can be seen in them. This seems opposite from what is explained here. Indeed, the thing is that all that is spoken of here is the two Kelim Bassar and Or, which are regarded as Kelim de ZA and Malchut that separated from the Partzuf by Tzimtzum Bet since Malchut rose to Bina de Guf, called Tifferet, and ended the Partzuf there, and from the Chazeh and below they parted from the Partzuf and became Makifim, which are this ZON de Tifferet, meaning from the Chazeh down to the Sium of Tifferet and the real ZON de Guf, which are Netzah and Hod.

Thus, those Kelim Bassar and Or are regarded as from the Chazeh and below of each Partzuf in general, as well as from the Chazeh and below of each specific Sefira of the ten Sefirot de Rosh-Toch-Sof, since all that applies to the collective applies also to all the units of that collective. Thus, the whole of the Partzuf HASHMAL that is spoken of here is only from the Chazeh and below, where the ARI says in several places that it is the place of revealing of Hochma, but only in particular, when each of the ten Sefirot de ZA divides into Rosh-Toch-Sof, Rosh and Toch from the Chazeh and above, and Sof from the Chazeh and below. Hence, they unite and become a complete Partzuf in the HASHMAL, with Rosh-Toch-Sof, since the Kli de Bassar in the Sefirot from the Chazeh and above of Partzuf ZA are from the Chazeh and above of Partzuf HASHMAL, and the Kli de Bassar that comes from the Sefirot from the Chazeh and below of ZA are from the Chazeh and below of HASHMAL.

There is another reason: All the revealing of Hochma in TNHY de ZA itself, from the Chazeh and below of the general ZA, is from below upward. This is the nature of the lights of VAK de Haya: They are not revealed from above downward. For this reason, it is considered that they themselves divide into from the Chazeh and above of this Partzuf TNHY, and from the Chazeh and below of this Partzuf TNHY. From below upward, the Mochin de Haya illuminate, and from above downward, they do not illuminate, and understand all this well.

Speaking animals of fire, a filling of Yods in Elokim, the Gematria of [the letter] Shin [300] of Bassar. It has already been explained above that the Moach of Hochma de GAR de VAK is Elokim filled with Yods. Hence, they are called “speaking animals of fire” because the light of Hochma is called Haya [animal], which is the meaning of “animals.” Also, the speech is in them because any speech is from an illumination of Mochin de Haya, which explains the “speaking.” They are regarded as “animals of fire” because they are VAK de Haya and not GAR de Haya, and in every VAK there is a grip to the Dinim [pl. of Din], which require extra care. This is why they are called by the names of Elokim, and this is why they are “animals of fire.”

72) This is the tree of knowledge of good in Atzilut, as mentioned in the Tikkunim [of The Zohar]. This is why it is the name YAHDONHY, for it is the name of HASHMAL, as mentioned in many places. But in BYA, it is the tree of knowledge of good and bad and not HASHMAL itself, but the Klipat Noga that surrounds it and separates the HASHMAL from the Klipot. This Klipa of good and bad is in BYA, but in Atzilut itself it is good without bad.

Ohr Pashut

72) The tree of knowledge of good in Atzilut … the tree of knowledge of good and bad … This Klipa of good and bad is in BYA, but in Atzilut itself, is good without bad. In the beginning, before the Mochin de Haya was extended into ZA de Atzilut, the HASHMAL, which is the Bassar with the Noga and the three Klipot, were included in Atzilut under the name Or, since they are good and bad. Thus, before they extend Mochin de Haya, Atzilut, too, is regarded as good and bad. However, after the Mochin de Haya are extended, the HASHMAL and Noga are sorted toward Kedusha and are good without bad since the bad in them, which is the three Klipot stormy wind, etc., have been rejected from there by the circumcision, exposing, and sucking of blood. However, in BYA, where the Mochin de Haya cannot spread from Parsa de Atzilut and below, the three foreskins are no longer separated from the Klipa of Noga, and it is still mingled with them there. For this reason, she is regarded as the tree of knowledge of good and bad.

There is another reason: In Atzilut, the HASHMAL de Ima separates the Or, which is the inner Noga, from the Noga that is a Klipa. For this reason, the inner Noga is all good.

73) For this reason, you find that the HASHMAL has the Gematria of Levush, and it is the Bassar that covers the three Kelim called Guf, since the Bassar is not included in them and this Klipa of Noga is an Or that separates the three Klipot from the HASHMAL since it is Or that is fine and so thin that it is undetected, and lies on the Bassar, while the crude skins are the three other Klipot. In Atzilut, this is called “the tree of knowledge of good,” and in BYA, “the tree of knowledge of good and bad.”

Ohr Pashut

73) This Klipa of Noga is an Or that separates the three Klipot from the HASHMAL … In Atzilut, this is called “the tree of knowledge of good,” and in BYA, “the tree of knowledge of good and bad.” Before the Mochin de Haya illuminate, they are all included in the Or. At that time, even the HASHMAL is called Or. However, they are two Orot [skins] attached to one another. Then the outer Or, which is Noga, is one with the three Klipot. This is why there is no light of Haya in BYA, for it does not reach there because of the Parsa. Thus, the Noga is mingled with the three Klipot, which is why it is good and bad.

74) You should know that there is not a Behina in the world that does not consist of Atzmut [self] and Kelim. It follows that since this Noga is the Klipa of the Or, it is not because of this that it does not consist of a Guf and Neshama.

75) This Noga is Batia, daughter of Pharaoh. Pharaoh sent the mixed multitude that came from Klipat [Klipa of] Noga who is called Lilit, stubborn, dressed as Eve, Adam’s wife. But there is a more external Lilit, and she is the wife of Sam’el. In this Noga, too, there are other Sam’el and Lilit, internal, about which our sages said that he was an angel who was expelled from heaven. It is called “the incandescence of the swiveling sword,” at times an angel and at times a demon, and it is called Lilit. Because the Nukva governs at night (and the demons rule at night), it is called Lilit, as mentioned in the Tikkunim, p 124 [in Hebrew].

76) It is said in the Tikkunim, p 44, Sam’el emerged from his Kedusha because the three other Klipot have Sam’el and Lilit there—true, bad, and sinful in every Klipa in them. This is implied in The Zohar, portion Beresheet, 29: There is SAM and there is SAM, and not all are the same. This explains several writings about SAM and Lilit.

77) It turns out that SAM and Lilit, who seduced Adam and Eve, are three external Klipot where there are also other SAM and Lilit. However, the tempting was done by Klipat Noga which includes other SAM and Lilit. This Noga mingled with Adam and Eve and then man became good and bad, see portions VaYechi 221 and VaYakhel 203. This is the meaning of “With this Noga, the Sitra Achra [other side] seduces the woman to take the light,” etc.

Ohr Pashut

77) SAM and Lilit, who seduced Adam and Eve, are three external Klipot … However, the tempting was done by Klipat Noga. It has already been explained that these remnants of the seven kings who died, who are unfit to be sorted during the six thousand years, meaning the Kelim de ZA and Malchut that were separated due to the Tzimtzum into Levush and Heichal, and the seven kings returned and extended them into the inner Kelim, these are the three Klipot, in each of which there are ZA and Malchut as the ARI wrote here. Since the seven kings used the lights of Atzilut, they return after the souls to seduce them so they will draw to themselves the lights of Atzilut once more. Hence, they tempted Adam and Eve to reconnect them to the inner Kelim of Atzilut as they were at the time of the breaking of the vessels. But Noga is not a Klipa because she has been corrected not to receive the illumination of Haya into her, as she is discerned as from the Chazeh and below of Partzuf HASHMAL, and the HASHMAL has been established as at times speaking, from the Chazeh and above, and at times feeling, from the Chazeh and below. Hence, she has no interest in seducing the man to extend the light of Haya. This is why the ARI writes that the temptation was done by the three Klipot that have a great yearning to extend the light of Haya. However, they did this through Klipat Noga because they themselves have no contact with the Kedusha de Atzilut, but only with Klipat Noga.

Chapter 7

1178) Before Adam HaRishon came, and prior to the creation of the world, ZON were Achor-beh-Achor. For this reason, all the worlds were Achor-beh-Achor, like Assiya, which is Achor-beh-Achor. This is why the thirty-nine works are in Assiya, for there is the action, and all were in Achor-beh-Achor.

Ohr Pashut [Simple Light]

78) Before Adam HaRishon came, and prior to the creation of the world … all the worlds were Achor-beh-Achor, like Assiya. From the Chazeh and below of each Partzuf is called Assiya. It pertains to the Nekudim having only NRN in the Partzuf from Nekudim onward. It therefore follows that the Rosh is regarded as Beria and Neshama, HGT as Yetzira and Ruach, and TNHY from the Chazeh down to Assiya and Nefesh. The meaning of Achor-beh-Achor is that there are Dinim there, which are corrected by concealment, as it is written, “Their rears turned inward.” This is why it is written that before Adam HaRishon was created, Assiya could not be purified of Dinim [judgments], for although the illumination of Neshama is regarded as GAR and there is no control or grip to the outer ones in illumination of GAR, these GAR, which are called Neshama, still do not correct the Partzuf but only the HBD HGT in it through the Chazeh, which are Beria and Yetzira. But from the Chazeh and below in it, called Assiya, it cannot receive GAR from the light of Neshama and still remains in a state of Achor-beh-Achor, as in “Their rears turned inward,” for they are corrected only in Mochin de Haya.

We should know what is written, that in each degree there are two Iburim [pl. of Ibur], and the first Ibur of the degree is done without raising MAN from the lower one but by him wanting. This means that the upper one raises the MAN of the lower one to him by himself and corrects it in a manner of Ibur without any assistance from the lower one, as in “There is no man to till the land.” It is so because in the first Ibur, the lower one still does not exist, so as to be able to assist in raising its MAN from BYA. But the second Ibur is done only by raising MAN through the power of the lower one itself, since once the lower one exists in Katnut [smallness/infancy], it can sort for itself MAN from BYA and rise to the upper one in a second Ibur.

Adam HaRishon is regarded as a lower one and a son of ZON. When ZON obtained Neshama de Haya, called Behina Gimel of the seven Behinot, they raised the MAN of Adam HaRishon to them as in him wanting, meaning without any assistance from Adam HaRishon himself, for he still did not have any existence in and of himself so he could assist in this. Instead, ZON raised him and corrected him in a first Ibur for Katnut. After he was born, he raised MAN from BYA by himself, and rose to MAN to ZON and returned then to Panim-beh-Panim. Thus, through his MAN, ZON extended Mochin de Haya because there is no Panim-beh-Panim unless through Mochin de Haya.

Thus, Adam HaRishon was born from ZON while they still had only Mochin de Neshama de Haya. These Mochin are not enough to be GAR for the Chazeh and below of the Partzuf called Assiya, so at that time, the Chazeh and below were in a state of Achor-beh-Achor. However, after he was born and obtained his complete Katnut through Yenika, he hoed and removed the stones and fenced the vineyard, etc., meaning raised MAN for his Ibur de Mochin. At that time, ZON extend the Mochin de Haya which returns them to Panim-beh-Panim. This is the meaning of “Before Adam HaRishon came,” all the worlds were Achor-beh-Achor, like Assiya.” That is, although they already had GAR with regard to Neshama de Haya, still, with regard to Assiya, meaning from the Chazeh of ZON and below, which is called Assiya, the illumination of GAR de Neshama does not help at all since the specific illumination of Haya de Haya is required. It follows that this is why Assiya de ZON are in Achor-beh-Achor, and so it is in all the degrees.

79) After Adam HaRishon came and corrected the worlds through his prayer in the manner of “to serve it and to keep it,” until Adam HaRishon came, the six workdays were in the manner of thirty-nine works when they are Achor-beh-Achor. At that time, he caused the upper sowing off, and ZON returned to Panim-beh-Panim, and it was the day of Shabbat [Sabbath]. This is why all thirty-nine works were prohibited on Shabbat, since it causes the return of the world to Achor-beh-Achor as in the beginning.

80) The reason why they were initially Achor-beh-Achor is that when the GAR were still not established and the light descended in ZAT, they could not tolerate and died. This is the meaning of “These kings,” etc. When the GAR were established as a Partzuf, the light waned and ZA could tolerate it, as it is explained by us that the diminution is the reason for the correction among the receivers. Indeed, the Klipot were made of the remnants of those kings.

Ohr Pashut

80) The reason why they were initially Achor-beh-Achor is that when the GAR were still not established … they could not tolerate and died. … Indeed, the Klipot, etc. This means that through Tzimtzum Bet de AK, when the ending Malchut rose to Bina de Guf and the mating Malchut to Bina de Rosh, which is called Nikvey Eynaim, and the light of the level of ten Sefirot de Nekudim emerged through the Eynaim, only the level of VAK came out there, without GAR, since this is why AVI de Nekudim emerged Achor-beh-Achor, for only two Sefirot remained in the degree: Galgalta and Eynaim, which are Keter and Hochma. The light of Ruach dresses in Keter and the light of Nefesh in the Eynaim, as said about the inverse relation between Kelim and lights.

However, afterward, through the ascent of MAN from TNHY de AK to AB SAG de AK, a new light emerged and GAR de Nekudim were extended on the level of Keter. This is called looking of Eynaim of AVI at each other. The ARI says about these GAR of Histaklut [looking] of Eynaim of AVI that they were not corrected. Therefore, when the light descended from them to ZAT de Nekudim, they broke and died. In the world of Tikkun, these GAR were corrected, which is why ZAT exist.

This matter is the very basis and requires thorough understanding of what was missing in GAR at the time of Nekudim, and what was corrected at the time of correction. First, we must understand how these GAR come out again after the ascent of the bottom Hey to the Eynaim, which separates Bina and ZON from the degree leaving only Keter Hochma in them, so they could receive only Nefesh Ruach. From where did they regain five Kelim that will be fit to receive all NRNHY to clothe in them? The thing is that Tzimtzum Bet was done only in Partzuf SAG de AK. It is known that any Masach has power and operates only from the place of its emergence downward, but not at all above the place of its emergence. It follows that in AB de AK the Masach of Tzimtzum Bet has no power whatsoever to be seen in it or even to restrict its illumination.

Therefore, when the MAN rose from TNHY de AK to AB SAG de AK and a new light emerged from AB de AK, when that light extended to GAR de Nekudim, it lowered the bottom Hey that rose to the Eynaim to its initial place, meaning to the Peh, which is Malchut de Tzimtzum Aleph, meaning as Malchut stands in AB de AK. Thus, now those AHP that were separated from GAR de Nekudim reunite to the degree as prior to Tzimtzum Bet. Since now there are five Kelim in GAR de Nekudim, AVI return to being Panim-beh-Panim and mate and elicit the level of Keter in the manner of Histaklut Eynaim.

It therefore follows that later, when this light of the level of Keter de GAR de Nekudim expanded and descended to ZAT de Nekudim, the ending Malchut that stands in the place of their Chazeh descended in them, too, to the place of Sium Raglaim de AK, where she stood before Tzimtzum Bet. For this reason, ZAT expanded to BYA, and they, too, reconnected the same three Behinot of Kelim de Achor that have already departed from them through Tzimtzum Bet. And since they breached the boundary of Tzimtzum Bet, they broke and died, since the ending bottom Hey in the Parsa removed the upper light from them.

But not only the three Kelim de Achor below the Parsa broke. Rather, even the Kelim de Panim, the HBD HGT through the Chazeh that stand above the Parsa also broke and died because they had already connected to the Kelim de Achor into one Partzuf and one degree.

This is why it was said, “When the GAR were still not established and the light descended in ZAT, they could not tolerate and died,” since it is the nature of those GAR that emerge from the Zivug de AB SAG to cancel the boundary of Tzimtzum Bet and reconnect to Bina and ZON that were separated by Tzimtzum Bet. Hence, they expanded down to BYA because of this great light of AB de AK, but they could not tolerate because the Reshimo of the ending bottom Hey remained in Parsa and stops the upper light from spreading from it onward. Therefore, the light departed from them and they died.

For this reason, a correction took place in the Rosh of Atik de Atzilut, that this bottom Hey of Tzimtzum Aleph was concealed and he emanated to AA in the first nine without the Malchut. AA ends at Yesod since its Malchut is in RADLA, meaning in Rosh de Atik. By this you find that when the illumination of AB de AK is extended, to lower the bottom Hey from the Eynaim to Malchut and elicit GAR in the Partzufim of Atzilut, the bottom Hey does not descend to Malchut de Tzimtzum Aleph as it happened in GAR de Nekudim. Rather, it descends only to Yesod since the bottom Hey of Tzimtzum Aleph has already been concealed in RADLA. By this, the boundary of Tzimtzum Bet is kept and ZAT can receive this light of GAR since they are already corrected not to expand to BYA as it happened in ZAT de Nekudim.

The Klipot were made of the remnants of those kings. That correction that was done in GAR de Atzilut with the concealment of Malchut de Tzimtzum Aleph in RADLA caused that level of AVI that emerged in Nekudim not to be able to emerge any longer in Atzilut, and ZAT could no longer spread in BYA. Hence, the same three Behinot de Achor of the kings that died remained, so they could not receive any illumination through the Mochin de Atzilut, and they will not be able to be sorted until the end of correction when the Malchut in RADLA is revealed as the cornerstone. This is why they became Klipot, which make the souls sin and tempt them to extend to them once more the illumination of Atzilut as they had during the kings of Nekudim.

81) When AVI were established, the Dinim descended below to ZON. When ZON were established, the Emanator saw that if they are corrected to be Panim-beh-Panim, the Klipot and the Dinim would grip to their Achoraim because they are Dinim, especially since they are below. Hence, He established them Achor-beh-Achor and by this they could not grip there. There is no need to keep them from gripping to the Panim; they certainly have no hold there. Afterward, when Adam HaRishon came and corrected his actions, and through the correction of his actions, he fenced the vineyard and cut the thorns that were held there, and cut all the Klipot from there, he returned them to Panim-beh-Panim. However, Adam HaRishon could correct only the upper worlds, but the world of Assiya, which is all Klipot, he did not correct, and that world remained Achor-beh-Achor.

Ohr Pashut

81) When AVI were established, the Dinim descended below to ZON. Initially, the Dinim of the Masach of Tzimtzum Bet, the small Hey of Hibara’am [when they were created], were in Peh and Garon de AA which is the first Partzuf that was established by the small Hey that was placed in RADLA. For this reason, only Keter and Hochma remained in Rosh de AA, and Bina and ZON emerged from its Rosh since the Masach of Tzimtzum Bet was set up in its Malchut de Hochma as Nikvey Eynaim. It follows that the Garon de AA was its Bina, which is regarded as VAK without a Rosh. However, afterward, AVI de Atzilut emerged and clothed the Garon and HGT de AA through the Chazeh on the level of SAG, which is regarded as GAR and Neshama. At that time, the Garon and HGT de AA were also made in the form of Rosh, but in the form of light of Neshama. At that time, the Dinim, which are the Masach de Tzimtzum Bet, descended from the place of the Peh de AA to below the level of AVI, which is the place of Chazeh de AA, from which down is the place of ZON, meaning ZON de AVI and the general ZON of Atzilut. This is the meaning of “When AVI were established, the Dinim descended below to ZON,” since now this Masach rides on ZON and restricts it to VAK without a Rosh.

When ZON were established … hence, He established them Achor-beh-Achor. After ZON were established with those Mochin de SAG of AVI, and they, too, obtained Mochin de GAR of the light of Neshama, and these Mochin illuminate in ZON only through the Chazeh, as in AA, but from the Chazeh de ZON down they cannot receive GAR from those Mochin de Neshama, for this reason, the Klipot can grip from the Chazeh de ZON and below. This is why they were established there Achor-beh-Achor, as in “Their rears turned inward” and their Panim turned outward.

We should know that this Masach of Tzimtzum Bet which rejects Bina and ZON de Rosh outside into being VAK, and rejects Bina and ZON de Guf below the Parsa, does not pertain to GAR de Bina, but only to ZON de Bina, since no Masach or force of Tzimtzum govern GAR de Bina because by nature, GAR de Bina are covered Hassadim, which never receive Hochma, as in the verse, “Because he desires mercy.” It is known that the Tzimtzum applies only to illumination of Hochma and not at all to light of Hassadim. However, the whole correction of ZON is in illumination of Hochma, as is the nature of ZON de Ohr Yashar. For this reason, the power of the Masach de Tzimtzum Bet governs only ZON, both to repel them from the ten Sefirot de Rosh and to repel them from the ten Sefirot de Guf.

However, when Bina must emanate illumination of Hochma to ZON, she must receive Hochma, as well, so as to have what to give to ZON. In this manner, the Masach of Tzimtzum Bet controls Bina, too, since when Malchut de Rosh is above her, she cannot receive anything from Hochma. Yet, this does not concern Bina herself at all, but only her ZON, meaning the root of ZON, since the roots of ZON in Bina are called ZON de Bina.

Thus, even when Bina receives Hochma for ZON, it is not her GAR that do it but only her ZON. This is the meaning of the division of Partzuf Bina into two Partzufim, where her GAR, which never receive Hochma, are called “upper AVI,” and ZON in her, which receive Hochma again for ZON, are called YESHSUT.

By this you will understand the meaning of the descent of the Dinim from the Peh and Garon de AA to his Chazeh when AVI were established there. After they were established there from the Garon down to the Chazeh on the level of AVI which are regarded as GAR de Bina on which no Tzimtzum or Masach can govern, it is considered that the Masach in Peh de AA descended from AVI to the place of Chazeh. However, from Chazeh to Tabur, where YESHSUT stand, the Masach governs them because they are the roots of ZON that must receive Hochma for ZON, and all the more so for ZON themselves.

Thus we have explained that through Mochin de Neshama there is no correction for AA and AVI but only through the Chazeh. But from Chazeh de AA and AVI downward, their correction is only with Mochin de Haya which lowers the Masach de Tzimtzum Bet from Nikvey Eynaim to Yesod de Malchut de Tzimtzum Aleph. At that time, the illumination of GAR de Haya also comes from the Chazeh and below of AA and AVI.

This is so in ZON themselves, as well. When they obtained Mochin de Neshama, these are not enough for from the Chazeh and below, since from the Chazeh and below there is a need for illumination of Hochma, since ZON, too, consist of ten Sefirot. Up to the Chazeh, it is from the Hitkalelut [inclusion] of GAR in them, so they can be established there with Mochin de Neshama like AVI. But from the Chazeh down it is regarded as ZON themselves, and they require illumination of Hochma, which is Mochin de Haya. This is why it is written that “if they are corrected to be Panim-beh-Panim, the Klipot and the Dinim would grip to their Achoraim,” since in their Achoraim, which is from the Chazeh and below where there is the Behina of ZON de ZON, they do not receive any correction through Mochin de Neshama, which is why he established them Achor-beh-Achor. That is, he corrected them with illumination of covered Hassadim like the illumination of HGT, which conceals the NHY in them so they cannot awaken and extend illumination of Hochma according to their nature. This is the meaning of “Their rear parts turned inward,” that the quality of NHY in them was concealed within them and they have no strength to draw Hochma. “And their Panim were turned outward,” since only illumination of HGT, which is covered Hassadim, illuminates and governs them and this illumination belongs to the Kelim de Panim, meaning to HGT. This is why the Klipot have no grip from the Chazeh and below, as well, since in covered Hassadim, there is no grip to the Klipot from the Chazeh down.

He returned them Panim-beh-Panim. However, Adam HaRishon could correct only the upper worlds, but the world of Assiya … in the state of Achor-beh-Achor. During the first Ibur of Adam HaRishon, ZON were from the Chazeh and below in a manner of Achor-beh-Achor, for at that time there was only Neshama de Haya in them, and the light of Neshama leaves for from the Chazeh down in a manner of Achor-beh-Achor. But after Adam HaRishon was born, he corrected his actions and fenced the vineyard, etc., meaning raised MAN for his second Ibur de Mochin. Through those MAN that he had raised, he returned ZON to Panim-beh-Panim and they mated and engendered the Mochin de Gadlut for Adam HaRishon.

However, there are two degrees in these Mochin de Gadlut, as well. Initially, he receives Mochin de Neshama from ZON, then raises more MAN to ZON, and then receives Mochin de Haya. However, at that time, Adam HaRishon had the strength to raise MAN only for his Mochin de Neshama, and he drew Mochin de Neshama to him. It follows that Adam HaRishon himself was still in the form of from his Chazeh and below, in a state of Achor-beh-Achor, since from the Chazeh down he is corrected only in Mochin de Haya.

It therefore follows that the Rosh of Adam HaRishon, which is the ten Sefirot of the world of Beria, rose to the place of Ima, called YESHSUT. This is regarded as the Mochin de Neshama that he obtained now. His Garon and HGT up to the Chazeh, which is regarded as ten Sefirot of the world of Yetzira, ascended to the place of ZA de Atzilut, and GAR de Assiya, which are discerned as the two bottom thirds of Tifferet of Adam HaRishon, rose to the place of Nukva de Atzilut.

However, ZAT de Assiya, which are NHY de Adam HaRishon, still could not be sorted by these Mochin de Neshama that he obtained from ZON and remained below the Parsa in Beria. It follows that although GAR de Assiya ascended to Nukva de Atzilut, she stands Achor-beh-Achor with Yetzira because there is no correction to her ZAT, which are NHY de Adam HaRishon, as they are with their rear parts turned inward.

It was said, “[Adam HaRishon] could correct only the upper worlds, but the world of Assiya, which is all Klipot, he did not correct, and this world remained in the state of Achor-beh-Achor,” since he could correct the upper worlds, which are ZON, Panim-beh-Panim in the place where they ascended in AVI. There, in the place of AVI, they are Panim-beh-Panim. But in the place of ZON themselves, which Yetzira and Assiya took, where Yetzira took the place of ZA and Assiya took the place of Nukva, Adam HaRishon corrected only in a manner of Achor-beh-Achor since there are Mochin de Neshama there, which the NHY do not sort. For this reason, these NHY, which are the bottom six of Assiya, remained below the Parsa in BYA and are still all Klipot.

For this reason, he was forbidden to eat from the tree of knowledge, which is regarded as from the Chazeh and below, called Assiya, since Assiya had still not been sorted by his Mochin and was still full of Klipot, and other gods clung to those Achoraim. Had he waited until Shabbat [Sabbath], even on the eve of Shabbat, at dusk, which is the “addition of Shabbat,” the last six of Assiya rose to the place of Nukva de Atzilut, as well, at which time the Yetzira and Assiya also returned to being Panim-beh-Panim and all the Klipot were cleansed from the world of Assiya, and then he would not fail at all by eating from the tree of knowledge.

82) There, in those Achoraim, since there are many Klipot there, much waste on the food, there is a grip to the outer ones there among those Achoraim that adhere, and they are the other gods, meaning gods that cling to the Achoraim. They are in Assiya because Ima nests in Beria, and she is HaVaYaH with punctuation of Elokim. But here in Assiya they are other gods.

1283) Know that all the sorting of all the worlds and all the souls was done in Adam HaRishon in a manner of Achor-beh-Achor, and Panim-beh-Panim were missing. Also, all the beasts were sorted except for the beasts in the mountains of Elef [1,000], but the still and vegetative were not fully sorted. Therefore, they ate in order to sort them.

Ohr Pashut

83) All the sorting of all the worlds and all the souls was done in Adam HaRishon in a manner of Achor-beh-Achor, and Panim-beh-Panim were missing. In other words, from the Chazeh and below, called Assiya, it was Achor-beh-Achor.

Also, all the beasts were sorted, etc., but the still and vegetative were not fully sorted. The four Behinot still, vegetative, animate, and speaking are HB TM, and they are discerned as Neshama, Guf, Levush, Heichal. Hochma is regarded as souls and speaking, Bina is Guf and animate, meaning beasts, ZA is Levush and vegetative, and Malchut is Heichal and still.

It was explained above that Adam HaRishon obtained NRN de Atzilut that sort and dress in the three Kelim KHB, which are Shoresh [root], Neshama, and Guf, and he lacks the two Kelim ZA and Malchut which are Levush and Heichal and regarded as vegetative and still. But the Neshamot [souls] and beasts, which are regarded as Neshama, Guf, and Kelim de Hochma and Bina, were already fully sorted. This is why it is written, “Also, all the beasts were sorted, etc., but the still and vegetative were not fully sorted,” since only Shoresh, Neshama, and Guf were sorted, which are Shoresh, speaking, and animate. But Levush and Heichal, which are vegetative and animate, are not sorted at all with Mochin de Neshama because they are regarded as from the Chazeh and below, which remain Achor-beh-Achor. This is the meaning of “Therefore, they ate in order to sort them,” since eating is raising MAN and MAD and sorting, and the still and vegetative had to be sorted. For this reason, they were given to him to eat, but the quality of animate, which was already fully sorted, was not given to him to eat, since there was no need to sort it.

84) When they sinned, the Neshamot and beasts returned to the depth of the Klipot, and now the Neshamot ascend as MAN, and only the pure beasts are sorted through our eating, and so do the still and vegetative. In the future, the beasts will be sorted in the mountains of Elef, as well as the impure ones, see the portion, Pinhas, p 240 [in Hebrew].

Ohr Pashut

84) When they sinned, the Neshamot and beasts returned to the depth of the Klipot, since through the sin, they spoiled all his sorting of Ruach and Neshama, regarded as Neshamot and animate, as well as the Kelim Bina and Hochma. Only the Kli of Keter remained in him, in which the light of Nefesh dresses, meaning only the Shoresh, while all four Behinot Atzmut-Guf-Levush-Heichal fell together to the depth of the Klipot. This is the meaning of “the Neshamot and beasts returned to the depth of the Klipot,” for the correction and sorting of the Neshamot out of the Klipot is through MAN, and the sorting of the beasts is by our eating.

85) By this you will know what is the animate soul in man, and it is the good inclination and the evil inclination in man. The souls of the gentiles are from the three Klipot—wind, cloud, and fire—which are all bad. The same goes for impure beasts, animals, and fowls. But the animate soul in Israel and the beastly soul of the pure beasts, animals, and fowls are all from Noga.

Ohr Pashut

85) By this you will know what is the animate soul in man. We should remember what the ARI wrote, that there are no more than five general Behinot, which are Shoresh, Neshama, Guf, Levush, and Heichal, in each of which there are five such Behinot. Prior to the sin of the tree of knowledge, there were sorting only in the last two Behinot, Levush and Heichal, which are still and animate, and are regarded as ZA and Malchut. These are regarded as the Kelim that fell to BYA through Tzimtzum Bet, and from the Chazeh and below of each degree. It is so because in each Guf there are also five Behinot KHB ZON, which are called HGT NH. It follows that Tifferet is the Kli of Bina, and this Kli also divides by the five Behinot HGT NH, which are KHB ZON. Until the Chazeh, it is KHB, and from the Chazeh down to the Sium of Tifferet it is ZON of Bina de Guf, and NH are the general ZON of the Guf. Thus, from the Chazeh and below of each degree there are only ZON, which are called Levush and Heichal, regarded as still and vegetative.

Since even before the sin of Adam HaRishon, not all that was from the Chazeh and below was sorted in BYA, since they were established only Achor-beh-Achor, which elevates only GAR de Assiya, which is the two bottom thirds of Tifferet from the Chazeh, but VAK de Assiya, which are discerned as NHY and as the general ZON de Guf, Adam HaRishon did not sort them with his Mochin de Neshama. Hence, he was given to eat those two Behinot still and vegetative, which are regarded as the bottom six of Assiya, in order to sort them.

Concerning sorting, it has been explained that there is not an item in BYA and in the Klipot that does not comprise all five Behinot de Guf of ZAT de Nekudim, since due to the breaking of the vessels they were all mixed and mingled in one another. Hence, you find the three Behinot KHB that are fit for inner Kelim also in those two Kelim ZA and Malchut that were separated from all the inner degrees and became Makifim. This is all the sorting that was given to Adam HaRishon in eating still and vegetative, meaning to sort the KHB that are mingled in them.

However, through the sin of the tree of knowledge, two more Behinot fell from him to the Klipot: Neshama and Guf. The Neshama, which is the Atzmut and lights in him, did not fall to the Klipot but only departed to their root, since there is no descent or fall in the lights. But the Guf, which are the Kelim that clothe the Atzmut called Neshama, fell into the Klipot and mingled with them like the Levush and Heichal, meaning the still and vegetative from before.

It follows that now only the Guf was added to the mixture of the Klipot. Prior to the sin, it was all good and completely sorted, but now it has mingled with the Klipot and the Guf, too, which is the Kelim of all the degrees, has become good and bad.

Now this Guf is called Klipat [Klipa of] Noga, meaning unsorted. This is the animate soul in man, meaning the animal in man. These are four bases in the Guf itself. Within man there are the spiritual soul, which extends to him from Ofanim, and is regarded as light since there is no falling to the Klipot in the lights and no issue of good or bad. Only in the quality of beastliness in man, meaning the animate part in him, which exists in every animal in the world, as well, this is called “the animate soul” in man, and it is called Klipat Noga, which mingled with the Klipot and contains good and bad. In it, there is all the distinction, for prior to the sin of Adam HaRishon she was all good without any bad. Only after the sin did Klipat Noga become good and bad.

By this you will also understand that the animate soul in man, with all the Behinot of animals in the world, are regarded as one Behina. As man’s body, so all the animals, meaning the pure beasts, come from Klipat Noga of good and bad, since the two are one Behina.

However, what is added in man compared to animals is that he has the quality of Neshama, called “speaking.” These are the NRN that are fit to extend. Therefore, it is upon him to do the sorting of his own animate soul, and that of all the animals, since when he raises MAN from his Neshama [soul] to ZON de Atzilut, and a Zivug occurs there to bring down MAD over the MAN that he had raised, according to the level of the Zivug that emerged on the MAN he raised, called NRN, so he sorts out his animate soul, which has become Kelim that clothe that level of NRN that emerged for him in ZON. The matter of impure beasts and the souls of the gentiles will be explained shortly.

86) This is why there is milk from the Chazeh and below of all the beasts: impure milk and pure milk, good and bad, opposite the above-mentioned Nukva de Noga. It is written in Tree of Life and in Tikkun 43 [correction no. 43 in the Tikkuney Zohar] that these are the remnants of the kings who died since they were still not sorted. This is called “eleven signs of incense.” This is the meaning of the altar of earth, as in “the kings of the land of Edom,” as mentioned in the portion Teruma. This is the meaning of “All was from the dust,” and it is the meaning of “earth of dust,” as mentioned in the portion Mishpatim.

87) Know that the complete bad that was sorted, in which there is no good at all, are the three external Klipot. However, the fourth Klipa was not fully sorted. Therefore, it remained in the form of Levush and Or, and is sorted gradually and becomes a complete Guf, since they are broken Kelim that return to live, and good is sorted and the worlds ABYA are made. However, there is a discernment of “this is better than that and that is better than this” from Atik de Atzilut through the end of Assiya.

Ohr Pashut

87) The complete bad that was sorted, in which there is no good at all, are the three external Klipot. However, the fourth Klipa … it is sorted gradually and becomes a complete Guf, since those remnants of the kings that cannot be sorted prior to the end of correction are regarded as three Klipot. It has already been explained that essentially, they are two Kelim ZA and Malchut that were parted from the inner ones during the emergence of the world of Nekudim. Afterward, ZAT de Nekudim returned to using them and through this usage they became Klipot that cause the Neshamot to sin, to draw for them the lights of Atzilut that ZAT de Nekudim drew for them at the time of the breaking of the vessels.

However, there is a big difference between the Kli of ZA and the Kli of Malchut, which are male and female of the Klipot. The ZA of Klipa has only the corruption of Tzimtzum Bet, since in Tzimtzum Aleph ZA was among the inner Kelim, as in “And God created man straight,” etc. But Nukva de Klipa was never an inner Kli since she was under Tzimtzum Aleph, too. For this reason, she is very harsh Dinim. These ZON de Klipot are found in each of the three impure Klipot, and from them come the souls of the gentiles and the impure beast.

The fourth Klipa was not fully sorted. Therefore, it remained in the form of Levush and Or. That is, as long as it was not sorted, it is called Klipat Noga good and bad. It is called Or [skin] or Levush [clothing], since when there is only Behinat Shoresh in it, meaning Kli de Keter with light of Nefesh, called Ibur of each degree, it is considered that he still did not sort his Guf and it is Noga, good and bad, unsorted, since then he is corrected only by the Shoresh and not by his own Guf. This is why at that time, the whole Guf is called Or, meaning it is still mixed good and bad and is all Noga. When he obtains the quality of Yenika, he acquires Kli de Hochma in which the light of Ruach is clothed, and then it is considered that he has a Kli de Guf since the light of Ruach sorts for him the Kli de Hochma. Afterward, when he obtains Neshama, the Kli de Bina is sorted for him and the three Behinot of Kelim de GufKeter-Hochma-Bina—are completed. At that time, the Neshama dresses in Kli de Keter, Ruach in Kli de Hochma, and Nefesh in Kli de Bina.

It was said, “Therefore, it remained in the form of Levush and Or, and is sorted gradually and becomes a complete Guf.” In Ibur, his whole Guf is still regarded as Or. But when he obtains Ruach and Neshama, the Or, which is Klipat Noga, is sorted for him and he becomes a complete Guf with three Kelim KHB where NRN are clothed. Now they are all good without any bad at all, and are therefore regarded as a complete Guf. This applies to all the Partzufim and all the degrees “that the good was sorted and the worlds ABYA were made.”

88) Noga in all the worlds is that which has still not been sorted. This is the precious stone of the Neshamot, as mentioned in the portion Mishpatim 95b [in Hebrew], since when Noga clings to the sapphire brick, Yesod, and it is the foreskin on the circumcision, she robs the souls. When she departs, she does not rob, hence the Zivug on the night of Shabbat, for there is no attachment of Noga there, and what was attached returned to being an addition of Shabbat, complete good. This is not so on weekdays, as mentioned in the portion VaYakhel.

Ohr Pashut

88) The precious stone of the Neshamot … when Noga clings to the sapphire brick, Yesod … Shabbat, for there is no attachment of Noga there. As long as there is no Mochin de Haya in the Partzuf, his from Chazeh and below are corrected only Achor-beh-Achor, as in “Their rear parts turned inward.” They remain unsorted, and then the foreskin is attached to the circumcision, which is Yesod. This means that those unsorted NHY happen in each of the ten Sefirot of Rosh-Toch-Sof of the Partzuf. You find that even from the Chazeh and below there are Kelim KHB that are sorted, and the Behina of Bassar and Or of each Sefira in those NHY are unsorted.

However, all the forces of Din appear at the Sium of the Partzuf, in its Yesod. For this reason, there are three sorted Kelim in Yesod, too, but the qualities of Bassar and Or of Yesod are unsorted and are called Klipat Noga good and bad. The three Klipot are included in her, as well, and all together are called “foreskin.” The rule is that in each unsorted Behina there is Noga and three Klipot mixed together. At that time, Noga is called “The precious stone of the Neshamot,” since the abundance emitting from Yesod is called Neshama, and receives the Klipa of Noga, and from her to the three Klipot because they are included in her. This is during the weekdays, for illumination of Haya does not shine during the weekdays.

However, on Shabbat, when the illumination of Haya shines in the worlds, a fourth Kli is added to the Partzuf, called HASHMAL. It is so because when there are four lights, they sort four Kelim, but the fourth Kli is called HASHMAL. The light of Haya is in Keter, the light of Neshama in Hochma, the light of Ruach in Bina, and the light of Nefesh in ZA, which is the fourth Kli called HASHMAL. At that time, the Bassar of Yesod is sorted for him, which is the Atara [corona], and the three foreskins are separated from there. Although there is still a fifth Kli there, which is unsorted—the Kli of the Or which requires a sorting of the light of Yechida—it is corrected with the HASHMAL as an “addition of Shabbat.” At that time, it is considered that there is no attachment of Noga there at all, since even the Or is regarded as sorted, so there is no Noga there, meaning an unsorted Behina. This is why it was said, “hence the Zivug on the night of Shabbat, for there is no attachment of Noga there, and what was attached returned to being an addition of Shabbat, complete good.” This means that even the Or that is attached to the Yesod is not regarded as unsorted because it was established as an addition of Shabbat, although it still does not have the light of Yechida that sorts it.

89) This is the meaning of the portion Mishpatim 96b, that Elokim is the above-mentioned Noga, since as we explained, there are 120 combinations of Elokim from ZA of Beria to the Sium of Malchut, which are the external Kelim there, and outside of them is the HASHMAL. Outside of them is Elokim de Noga, and there the other gods begin.

Ohr Pashut

89) Elokim is the above-mentioned Noga, since only GAR is called HaVaYaH, but VAK, which are Nefesh Ruach, are called Elokim. For this reason, the 120 combinations of Elokim begin from ZA de Beria, which is Ruach, and expand through Malchut de Assiya, and they are regarded as holy Elokim. Their remnants, which were not fully sorted, are called Elokim de Noga, indicating the mixture of the forces of good and bad in them, and there begin other gods, the forces of idol-worship.

90) This is the meaning of the 288 Nitzotzin [sparks] that remained to be sorted in Klipot Noga. From there is the bastard, for he is 288 in Gematria, and there it is called Kursaya de Shvivin [a throne (or chair) of sparks] in the Idra, and see there in our explanation. The Klipat Noga opposite the Atzilut is holy Elokim, Kursaya de Shvivin, and from ZA de Beria downward they are good and bad.

Ohr Pashut

90) The Klipat Noga opposite the Atzilut is holy Elokim. In Atzilut, Noga is attached to the HASHMAL. Hence, she is all good without any bad. Hence, she is regarded as holy Elokim.

91) This is the meaning of the red cow, and understand this thoroughly, for in this, Moses and Solomon could not grasp its scrutinies, how the good and bad are together. See in Tikkun 20: She purifies the impure and defiles the pure in the manner of good and bad. She is a cow because she is in Nukva de Noga, as MANTZEPACH, five pure bloods and five impure bloods, which is the Gematria of Parah [cow], and see in the portion Pekudey, p 37.

Chapter 8

1392) Now we will explain the meaning of the man [Adam], since he has Atzmut [self] and Kelim. The Atzmut are NRN, and the Kelim are the Levushim that NRN have, as mentioned in the portion VaYechi, p 224. Initially, these Kelim called Guf and Levushim of Adam HaRishon were gowns of light. They were from the HASHMAL, which is one thin gown on the Levush of the upper Guf, which are the three Kelim. From the HASHMAL de Beria is the Levush of Neshama, from the HASHMAL de Yetzira is Levush Ruach, and from the HASHMAL de Assiya is the Levush of Nefesh.

Ohr Pashut [Simple Light]

92) Levushim of Adam HaRishon were gowns of light. They were from the HASHMAL, which is one thin gown on the Levush of the upper Guf, which are the three Kelim. ZON is the upper one of Adam HaRishon, from whom his soul was emanated. It has been explained above that he has only three Kelim KHB, and the fourth Kli that was sorted for ZON during the obtainment of Mochin de Haya is Levush HASHMAL. Here the ARI tells us that the Kelim of Adam HaRishon are not as the three Kelim de ZA, which are the unseparated KHB. Rather, they are drawn only from the fourth Kli of ZA, which is the Levush of the HASHMAL that dresses over Guf de ZON, which is originally a separate Behina from ZA, discerned as Makifim. However, it was sorted from the Kelim de ZAT de Nekudim that fell to the Klipot.

The reason for it is that the soul of Adam HaRishon extends only from the Chazeh and below of ZA, and he has no part in Chazeh de ZA and above. Even the Nukva de ZA has no part from the Chazeh and above but only from his Chazeh down, much less Adam HaRishon, who is an offshoot of Nukva de ZA. For this reason, Ibur Aleph [first Ibur] of Adam HaRishon did not begin before ZON obtained NRN of Behinat Mochin de Haya, since Mochin de Haya begin to sort the Behinat from Chazeh de ZON and below, when ZON clothe upper AVI.

It is known that Mochin de Haya sort the fourth Kli de ZA, called HASHMAL. For this reason, all the Kelim of Adam HaRishon extended only from that fourth Kli called HASHMAL, and not from the first three Kelim KHB de ZA, which are regarded as Guf de ZON. However, it has been explained above that although this fourth Kli is regarded as being from the Chazeh de ZA and below, there is still a complete Partzuf in it, Rosh-Toch-Sof, since the matter of from the Chazeh and below of the general Partzuf de ZA applies also to each and every Sefira of the Rosh-Toch-Sof de ZA, meaning the two bottom thirds of each Sefira, and all those bottom thirds join into one Partzuf called HASHMAL. Thus, in this Partzuf HASHMAL there are all five Behinot KHB ZON, since the bottom thirds of KHB de ZA are KHB of Partzuf HASHMAL, and the bottom thirds of NHY de ZA are regarded as ZA and Malchut of Partzuf HASHMAL.

It was said, “Initially, these Kelim called Guf and Levushim of Adam HaRishon were gowns of light. They were from the HASHMAL, which is one thin gown on the Levush of the upper Guf,” since the three Kelim KHB that clothed NRN de Adam HaRishon prior to the sin did not extend from the three Kelim of his upper one, which is ZA, but only from the HASHMAL which clothes the three Kelim of its upper one, and KHB of that HASHMAL became the three Kelim de Guf of Adam HaRishon.

It was said, “From the HASHMAL de Beria is the Levush of Neshama, and from the HASHMAL de Yetzira is Levush Ruach, and from the HASHMAL de Assiya is the Levush of Nefesh,” since from the Chazeh and below of each Partzuf it is regarded as its BYA, where the two bottom thirds of Tifferet are Beria, and NHY are Yetzira and Assiya. Hence, the Chazeh de ZA and below of each Partzuf is regarded as its BYA. For this reason, at that time he ascended and clothed BYA de Atzilut, meaning BYA that ascended in the place of YESHSUT and ZON de Atzilut, regarded as BYA de Atzilut. From there, the three general Kelim de Guf were extended to him: from HASHMAL de Beria, the Kli de Keter to the light of Neshama; from HASHMAL de Yetzira, the Kli de Hochma to the light of Ruach; and from HASHMAL de Assiya, the Kli de Bina to the light of Nefesh. However, the two Kelim de ZA and Malchut were not sorted then, for this is why NHY de Adam HaRishon, which are regarded as the six Kelim of the world of Assiya could not rise to Atzilut but remained below the Parsa in BYA.

93) This HASHMAL is the upper Tzipornaim [nails], and only the fingertips remained of it, from which Klipat Noga sucks, as mentioned in The Zohar VaYakhel, p 208. It is called “gowns of light,” and it is called “illuminations of fire that separate holy, Mocha, from regular [day], Klipat Noga, which rules during the weekdays, as mentioned in the Tikkunim [corrections of The Zohar], 36. This is like the HASHMAL out of the fire, since the HASHMAL illuminates out of the upper fire, and it is called “illuminations of fire.” This is why at the end of Shabbat we do the Havdalah [ceremony to end the Shabbat] with the nails.

Ohr Pashut

93) The upper Tzipornaim [nails], and only the fingertips remained of it, etc. After the sin, all those three Kelim of HASHMAL fell to the Klipot, but a new Kli was created for him from HASHMAL de Bina de Malchut of Malchut called GE of the earth that clothes the light of Nefesh of Nefesh that remained for him after the sin. This is regarded as his inner Guf, but an illumination extended from it, too, called “the nails on the fingertips,” which keep him from Klipat Noga, and Klipat Noga, too, sucks a small illumination from there, enough to sustain herself.

94) When Adam sinned, the Neshama and Ruach departed because they lost their Levushim, since Klipat Noga, called “foreskin,” takes those Levushim of HASHMAL, which are 378 lights, like the number of HASHMAL, as it is written in the portion VaYakhel, 203b, “With this Noga, he seduces the woman to take the light.”

95) It is the light of that HASHMAL, since it does not suck from the Moach but only from the HASHMAL, and remember this rule. It follows that he took his Levushim, and it is possible that from the Levushim of HASHMAL is Adam HaRishon who was seduced inside the tent, as mentioned in the portion Teruma 144b, and in The Zohar, Song of Songs, in the verse, “I am black,” etc., and in the portion VaYakhel 208.

96) At that time, Neshama and Ruach of Adam HaRishon, called “upper brightness,” and which are Neshama and Ruach de Atzilut, vanished and Nefesh remained in him. Although the outer ones took also the Levush of Nefesh de Atzilut, the Creator returned to make for them a clothing from HASHMAL de Assiya, but not from all of it but only from GE de Assiya from the HASHMAL that surrounds it.

Ohr Pashut

96) Neshama and Ruach of Adam HaRishon … vanished and Nefesh remained in him, meaning Nefesh de Nefesh. Had all of Nefesh remained in him, the whole of Kli de Keter would have had to remain in him because the light of Nefesh dresses in Kli de Keter. However, only the tenth of part of Keter remained in him, namely Keter de Keter in the light of Nefesh de Nefesh.

Although the outer ones took also the Levush of Nefesh de Atzilut, the Creator returned to make for them a clothing from HASHMAL de Assiya, but not from all of it but only from GE de Assiya. The first nine of Nefesh vanished from him because the outer ones took also the HASHMAL de Assiya that the Nefesh clothed. For this reason, the Creator has now made for him a clothing only from GE de Assiya, which is Bina de Malchut of Malchut, which clothes the light of Nefesh de Nefesh that remained in him. This Levush guards the light of Nefesh de Nefesh from Klipat Noga, which is the Guf of the serpent’s skin that was made for him after the sin.

97) Afterward, He made for him another garment from Klipat Noga, and they are leather gowns. Opposite the Levush of garments of light, the Garden of Eden of the earth, it was written in the book of Rabbi Meir, “gowns of light.” This Klipat Noga is the serpent’s skin, since with regard to the serpent, she is the outermost Klipa that is attached to Kedusha [holiness].

98) The Klipa of stormy wind is the inner vitality of the serpent, and this world is placed inside the serpent. This is why he begins from below upward, stormy wind, etc. Understand how from above downward, Noga is higher and more internal than all of them and is close to Kedusha, and it is called “the serpent’s skin” in Tikkunim 36.

Ohr Pashut

98) The Klipa of stormy wind is the inner vitality of the serpent, and this world is placed inside the serpent. This is why he begins from below upward, etc. In the Klipot, the thicker is more important. Hence, the lowest Klipa, which is stormy wind, regarded as Malchut de Tzimtzum Aleph, like the point of this world that ends the Raglaim of the inner AK, they are all the strength of the serpent and are regarded as its internality. It was said, “The Klipa of stormy wind … and this world is placed inside the serpent,” for they are all of his internality and insides.

Also, in the Klipot, the more Zach [fine/clean/pure] is worse. Hence, great cloud is more external to stormy wind, etc., until Noga, which is the most Zach of all, he is the very externality of the serpent and is considered its skin, meaning the serpent’s skin, from which comes the Guf of Adam HaRishon after the sin.

99) This is true for the sin of Adam HaRishon in the tree of knowledge of good and evil, since Klipat Noga took his Levushim which are from the HASHMAL, through Klipat Noga. At that time, the serpent’s skin clothed in Klipat Noga, which is good and bad.

100) It therefore follows that after the sin of Adam HaRishon all his garments were lost, which contain all the garments of all the people of Israel and in the world, and they entered the Klipat Noga. After they were sorted, they mingled good and bad once more.

101) At that time, you find that Klipat Noga is the man that controls the man to harm him, as mentioned in Saba de Mishpatim, and all the garments entered her and mingled with the bad of this Klipa. You find that the Levush of all the people, which is called “their Guf,” is good and bad, and they must be sorted once again through the Mitzvot [commandments], as it is written in Tree of Life.

14102) However, the actual Guf of the substance of man is a different quality. Moses’ “Take off your shoes” is from Klipat Noga and was said about the bad in her, since Lilit who is there is called “bad handmaid black spleen” from the side of the bad in her. Nevertheless, it is kosher [suitable/permissible] and pure to eat because the blood and the milk, which is the bad in it, are removed, and the rest is eaten. This is the Lilit that wanted to mate with Adam HaRishon as a Levush for his soul.

Ohr Pashut

102) The actual Guf of the substance of man is a different quality. The serpent’s skin, which is Klipat Noga, is a clothing on the HASHMAL of the Garden of Eden of the earth. The serpent’s skin is actually from the three Kelim of HASHMAL he had had prior to the sin, but which through the sin fell and mingled with the Klipot and have become Klipat Noga, good and bad. In this Guf of Noga there is all the sorting that is done by the Mitzvot [commandments], and it is a spiritual Guf called “the animate soul.” It contains four elements, and the good inclination and evil inclination, which are the good and bad in this Noga, are discerned in it.

However, Adam’s material body was never sorted in Adam HaRishon even prior to the sin of the tree of knowledge, since it is from the point of this world which is placed inside the serpent. Conversely, the body of the serpent’s skin was already fully sorted prior to the sin of the tree of knowledge, but mingled with the bad again due to the sin.

103) Yet, the murky Guf is this world, which contains all the worlds and is the waste of everything and the material of everything. Therefore, you will see that the Nefesh of the firmaments are the angels of good and bad in Klipat Noga, as it is written in the Tikkunim 66, and they themselves are materials, and the Guf of Adam has this material.

104) Inside of it, he has two other bodies: The first is the pure and cleansed Guf from the above-mentioned HASHMAL, with which Moses was rewarded by the bush. The second is from Klipat Noga and consists of the good inclination and the evil inclination, an angel and a demon, and is called “the animate soul, good and bad.”

Ohr Pashut

103-104) The murky Guf is this world, etc., Inside of it he has two other bodies. It follows that he has three bodies clothed in one another: The first is the Guf of the HASHMAL de GAR de Assiya. This is the most internal and separates the light of Nefesh inside of it from the second Guf, called “leather gowns,” the “serpent’s skin,” which is Klipat Noga good and bad, and this is the middle body. The third is the murky Guf which is this world. This is the waste of everything.

The inner Guf is all good and needs no sorting. The outer, murky Guf is mostly bad and in it, too, there is no sorting. All the sorting is only in the middle, intermediate Guf, which is Klipat Noga, which is half good and half bad. From his waist and up he is good, and from his waist down he is bad and is called “death,” the “tree of death.”

105) This real Guf, from Klipat Noga, is a clothing for the NRN, and it is called “leather gowns” because it consists of good and bad after it was mingled through the sin of Adam HaRishon. It must be sorted, which is done by the Torah and the Mitzva [sing. for Mitzvot], and this is all the action that Israel do until the coming of the Messiah.

106) There is the falling of the face, the place where her legs go down to death. From his waist and up he is good, as written in the Tikkunim, p 100, and from his waist down he is bad, and the bad in him is called “death,” the “tree of death,” as mentioned in the Tikkunim 101, and there is the place of the falling of the face, to sort the scrutinies from there.

107) The Creator gave the Torah and Mitzvot to Israel only in order to sort and cleanse the dross from the silver, which is the Levush of the Neshama. Through man’s intention in Torah and Mitzvot, the Levush of the Neshama is completed, as mentioned in the portion VaYechi, 227. Through the Torah, Noga de Yetzira is cleansed, the Levush of Ruach, and the practical Mitzvot cleanse Noga de Assiya and it becomes the Levush of the Nefesh.

108) You find that those Levushim mentioned in the portion VaYechi do not mean that it was done anew through the Torah and Mitzvot. Rather, they are sorted from the bad that was mixed by the sin of Adam HaRishon and become actually new. Thus, according to what one needs in order to complement it, so his days are allotted. This is as it is written in the portion VaYechi, p 224 [in Hebrew] since from the actual days of BON, his Levushim were made.

Chapter 9

15109) Let us explain the matter of HASHMAL and Klipat Noga mentioned in the portion VaYakhel. As the three Gufim of Bina entered into ZA, so the outermost Guf, which is the Or, remained outside around the Or of ZA.

110) The thing is that the Kli of Bassar de ZA entered the Kli of Bassar de NHY de Ima within which is the inner Nefesh of ZA. Afterward, inside the second Kli, which is the Gidin of ZA, a second Kli of Gidin de Ima entered, and within them the inner Ruach of ZA. Afterward there is a third Kli of Atzmut ZA and within them a third Kli of Atzmut de Ima, and in them the inner Neshama of ZA. Now the Or de Bina, which should have entered the Kli of Or de ZA like the rest, did not do so but remained outside, on the Or of ZA himself, remaining as Or atop Or.

Ohr Pashut [Simple Light]

110) Or de Bina, which should have entered the Kli of Or de ZA like the rest, did not do so but remained outside. The reason for it is that all the Mochin de ZA emerge only on the MAN de Mazla which mates AVI through their Hitkalelut with the MAN de Dikna de AA. Since there is no Malchut in Dikna since Mazal and Nakkeh are Behinat Yesod and Malchut is missing there, only NHY de Ima can be included in the MAN de Dikna and not her Malchut. It follows that Malchut de Ima is not included in those Mochin de ZA.

Therefore, when NHY de Ima clothe with the Mochin de ZA in his inner Kelim, Malchut de Ima remains outside of ZA on his Or since she has no part in the inner Mochin de ZA. However, for the Mochin of Panim-beh-Panim for Nukva de ZA, she is included inside the Mochin de ZA.

111) Outside of everyone are the Tzelamim, which are the surrounding lights of Yosher de ZA, which are his Levushim. It has already been explained that the Klipa is between the Levushim and the Ohr Makif de Yosher and Or de ZA. For this reason, the Or of Bina was placed outside the Or of ZA so the Klipot there would not be able to nurse from ZA, since the Or of Bina stops.

112) It is regarded as HASHMAL and Levush, as we mentioned that it became ZON from Bina, like a vulture awakens his nest, hovers over his nestlings. But this is not regarded among the actual Levushim, but as actual Or.

113) The thinnest Klipa, Klipat Noga, grips to this Or, since inside of it there is Noga, and the light of the 288 Nitzotzin of the kings that remain to be sorted. This Klipa wants to cling to ZA or to the Nukva, and that HASHMAL guards them.

Ohr Pashut

113) The thinnest Klipa, Klipat Noga, grips to this Or, since inside of it there is Noga, and the light of the 288 Nitzotzin. The Or de ZA also consists of Klipat Noga. This explains why although it is implied from the ARI’s words that the Or of ZA is itself Klipat Noga and the three Klipot are attached to it, it is merely a Hitkalelut. The actual Klipat Noga is completely outside of ZA, since he says here explicitly that HASHMAL de Ima dresses over the Or de ZA and separates the Or de ZA from Klipat Noga, and Klipat Noga does not grip the Or de ZA but the Or de Ima that clothes it from outside as HASHMAL, and remember this.

114) When the iniquities cause the HASHMAL to depart, the Or of ZA remains alone, but there is a spark of Kedusha inside of it, and it is the Vav inside the Or [in Hebrew, Or (skin) is written with a Vav in the middle], and the Or itself remains bad as it is Klipat Noga and she sucks from there. When ZA bestows in Nukva, that Klipa sucks from there and clings to the Or, Yesod of the Nukva, and draws to her the drop of Yesod of the male, and takes it out, as in emitting a layer of semen.

115) This is why it is written in the portion Teruma 144, “With this Noga, the Sitra Achra seduces Eve,” since it clings to her as a foreskin that is the bad in the Or of the Hey, which is Nukva, called Hey, and sucks from the holy drop.

116) By this you will understand what is written about the Masach between Atzilut and Beria, etc., that it is that same Or of Bina that hovers over all of ZON. Understand that as there is a Tzelem inside the five inner lights NRNHY that are clothed in NHY de Ima, and opposite them there are five Makifim as NHY of Levushim de Bina that dress in three Kelim Makifim de Levushim of ZA himself, so there is another illumination that is external to all of them. This is the illumination of the Or de ZA, called Hevel of the bones, and this illumination also clothes inside the Or of Bina and surrounds the Or of ZA, and there is a Tzelem of Hevel of the bones in it. It seems to me that these are the 288 Nitzotzin.

Ohr Pashut

115-116) “With this Noga, the Sitra Achra seduces Eve,” since it clings to her as a foreskin, etc., By this you will understand what is written about the Masach between Atzilut and Beria, etc., that it is that same Or of Bina. Malchut de Ima that is not included in Mochin de ZA that becomes HASHMAL that guards it from Klipat Noga is regarded as Malchut de Tzimtzum Bet, the small Hey that was established as Nukva in Atik toward all the Partzufim of Atzilut and ended them at the place of Chazeh of TNHY de AK, where the Parsa between Atzilut and Beria was established during the emergence of Katnut de Nekudim. For this reason, during the illumination of Zivug AB SAG de AK, which lowers the bottom Hey from the place of Nikvey Eynaim to the Peh and returns the GAR to the degree, the Parsa between Atzilut and Beria does not weaken because of it as it happened during the Gadlut of ZAT de Nekudim, since there is lowering of the bottom Hey there only to Yesod and not to Malchut. Even in Dikna de AA there is no discernment of Malchut, for by this, Malchut de Ima is not included in these Mochin de GAR. Therefore, the Parsa remains intact since she is the very same Malchut de Ima that is not included in Mochin de ZA and does not suffer any change through all the Mochin de Gadlut that emerge by the lowering of the bottom Hey back to the place of the Peh. This is the meaning of her keeping from spreading more of the illumination of Atzilut to BYA as it happened at the time of the breaking of the vessels.

This is the meaning of the HASHMAL de Ima that dresses the whole Partzuf of ZA from head to toe, since the matter of HASHMAL and Or de ZA that happens from his Chazeh and below happens in each and every Sefira of his Rosh-Toch-Sof. You find that Klipat Noga has a grip on all the bottom thirds in each Sefira in it, meaning in the Or that is there. Hence, there is the matter of Parsa there, which is the HASHMAL de Ima that keeps the illumination of Atzilut from reaching Noga and the three Klipot. It follows that the same Parsa that operates between Atzilut and Beria also operates throughout the level of ZA in each Sefira on her Or. However, there she is called HASHMAL and clothing over the Or, while under his Raglaim she is called Parsa.

This is why it was said, “When the iniquities cause the HASHMAL to depart, the Or of ZA remains alone, but there is a spark of Kedusha inside of it, and it is the Vav in the Or, and the Or itself remains bad as it is Klipat Noga and she sucks from there.” That is, it has been explained that all the Kelim of Adam HaRishon were from HASHMAL de ZA himself. Therefore, he could sort only Behinat Neshama de Haya which shines in it only through the Chazeh, while from the Chazeh down it remains Achor-beh-Achor since Partzuf HASHMAL de ZA himself shines only through his Chazeh and from the Chazeh down he is regarded as Noga—unsorted. The Or of ZA is called Noga, and she is truly the Behina of from the Chazeh of his HASHMAL and below, which is the Partzuf Bassar, as it is written there. However, both from the Chazeh and below of Partzuf Bassar, and the Partzuf Or are regarded as ZA who is all good without any bad at all, since the HASHMAL de Ima, which is the Parsa, keeps the HASHMAL de ZA and his Or from extending any of the illumination of GAR de Neshama from the Chazeh downward. Since they extend only a small illumination, meaning illumination of VAK, they are regarded as good without any bad at all. Moreover, even the very Klipat Noga that is outside Parsa de Atzilut and outside of HASHMAL de Ima is regarded as all good without any bad at all, since she, too, is attached and sucks from the HASHMAL de Ima, and this Dvekut [adhesion] allots her a small illumination that suffices to sustain her, and then she is good without bad.

However, when Adam and Eve were tempted to follow the serpent’s advice and ate from the tree of knowledge, meaning sorted and drew illumination of GAR from their Chazeh and below, regarded as the bottom six of Assiya below the Parsa de Atzilut, and breached the boundary of the Parsa, which is the HASHMAL de Ima, by this they caused the departure of the HASHMAL de Ima from Or de ZA, as the ARI says here. They also caused the flaming fire, the third Klipa of the three Klipot, to connect and become one with Klipat Noga and with the other two Klipot. At that time, Noga becomes completely bad like the three Klipot, and she, too, clung to the Or of ZA and to HASHMAL de ZA itself. But now the HASHMAL de Ima does not keep it and then this HASHMAL, too, becomes Or, meaning good and bad, and falls to the Klipot, and ZA returns to being VAK de Yenika and Nukva de ZA to being a dot under the Yesod since after his Kelim of HASHMAL and Or were blemished and fell to the Klipot, only the Kelim de Panim remained in it, which are HBD HGT through the Chazeh, and the point of Chazeh is the Keter of Nukva in which only the lights of Ruach Nefesh clothe, while the Kelim of HBD descended to HGT, and Kelim de HGT to NHY, and the point of Chazeh to the point under the Yesod, which is the level of VAK de Yenika in which there can never be any diminution.

However, with regard to the Kelim de Adam HaRishon, all of his three Kelim fell because they were all from the HASHMAL de ZA that were blemished by the three Klipot. For this reason, only Behinat HASHMAL of GE de Assiya remained in it with only the light of Nefesh de Nefesh. By this we find that the sin of the tree of knowledge is the same matter as the breaking of the vessels in Nekudim, since Adam HaRishon, too, extended from the illumination of Atzilut to BYA and breached the boundary of the Parsa like ZAT de Nekudim. Hence, the NRN departed from him to their root, and his Kelim fell to the Klipot as it happened to the seven bottom ones of Nekudim in the breaking of the vessels. Understand well all that is explained and then you will fully understand the sin of the tree of knowledge.

117) This Behina is called HASHMAL, which is a Tzelem of Hevel of the bones in the Or. These are the actual other garments between the Levushim of ZA and the Levushim of NHY de Ima, which are Kelim for surrounding lights, and all are called HASHMAL.

118) There is a male HASHMAL and there is a female HASHMAL. These are the real Levushim, but the Or is not considered a complete HASHMAL because it is not a separate Levush. Rather, it is a similitude of a HASHMAL and not an actual HASHMAL.

119) Within this Or is the Kli of Nefesh, which is the Bassar, and there are Ophanim and animals and Seraphim there, and opposite them the four directions of the body—east and west, etc. Inside them all are the Atzmut, like the similitude of a man, regarded as Neshama to Neshama, which never dresses in a Kli. It is called Adam because of Hochma: Koah [power of] MA, which is Adam [man].

120) It is written above that the Levushim are Ohr Makif, and atop them the Igulim [circles], which are the firmaments and Heichalot called “sky.” Understand the verse, “He wears light like a garment.” The Creator cloaked in His Talit, which is Ohr Makif that is cloaked in a Talit, which are the real, more internal Levushim. At that time, “He stretches the sky like a curtain,” since the Igulim emerged from the remnants of the illumination of Levushim, which are the sky, which are external to the Levushim.

Ohr Pashut

120) The Creator cloaked in His Talit, etc., “He stretches the sky like a curtain,” since the Igulim emerged from the remnants of the illumination of Levushim, which are the sky. It has already been explained that through the ascent of the bottom Hey to the Eynaim during Tzimtzum Bet, the Levush and Heichal, which are the two Kelim of ZA and Malchut, parted from the inner Kelim of each degree and became surrounding Kelim called Levush and Heichal. It follows that the Levushim, which are Makifim de Yosher called Talit, are from the remnants of the inner Kelim, meaning the Kli de ZA that was separated from them. The Heichalot, which are called “sky,” emerged from the remnants of the Levushim since the Kli of Malchut is from the remnants of ZA.

However, both are regarded as Igulim since the Makifim de Levushim encircle inside the Igulim of Heichalot, and the reason they are called Makifim de Yosher is that before Tzimtzum Bet they were operating in AK in a manner of Yosher, meaning in his inner Kelim. But the Behina of Igulim de Heichalot, which are regarded as Malchut, did not use the Behinat Yosher even in the inner AK. This is why they are called Makifim of Igulim.

We should also interpret the words of the ARI here that it is known that the Igulim receive their lights only from GAR de Yosher. Hence, the Makifim of Yosher receive their illuminations before the Makifim de Igulim because they are closer to the inner Kelim, which in Tzimtzum Aleph were operating in the inner Kelim. However, we should remember that although with regard to the Kelim, the Makifim de Yosher are more important than the Makifim of Igulim, from the perspective of the lights, it is the opposite, since the Makifim of Yosher are regarded as Makifim de Haya and Makifim of Igulim are regarded as Makifim de Yechida.

121) Now we will explain the matter of this world. The firmaments we see with our eyes are ten Igulim in the Rosh of Malchut de Assiya. In the middle of their space spreads the Guf of the line of Yosher de Malchut de Assiya through the middle of the space, and it is in the Garden of Eden of the earth. Atop this Guf is the Or, and atop the Or is the Klipa. Around them are the Levushim of Malchut de Assiya with their surrounding lights, and around them are the above-mentioned firmaments.

Ohr Pashut

121) The ten Igulim in the Rosh of Malchut de Assiya. In the middle of their space spreads the Guf of the line of Yosher de Malchut de Assiya. There are Igulim only in the ten Sefirot of the Rosh. Hence, all ten Igulim de Assiya surround only the Rosh de Assiya, and from Peh de Rosh Assiya and below through the Garden of Eden of the earth there is only Yosher. You should also remember what was written above, that the Igulim are as onionskins surrounding one another. In that regard, they necessarily surround the Guf, as well. However, it means that the thickness of the Igulim that touch the Yosher and traverse it touch only the ten Sefirot de Rosh.

The line of Yosher de Malchut de Assiya through the middle of the space, and it is in the Garden of Eden of the earth. The line of Assiya extends from Tzimtzum Bet since all the lights of ABYA are from Tzimtzum Bet. It is known that the point of Sium of Tzimtzum Bet is in the place of Bina because the ending Malchut rose to the place of Bina. This is the meaning of the line ending in the Garden of Eden of the earth, which is regarded as Bina de Malchut de Assiya, and does not end at the point of this material world, like the Sium Raglin of the inner AK, which ends on the Malchut that is the material earth that is actually in this world, since she is regarded as Tzimtzum Aleph.

It follows that there is a difference between the point of Sium de AK and the point of Sium of the line of Yosher de Assiya as the measure of ZAT de Malchut de Assiya. However, the Akevim [heels] de AK do not illuminate during the sixth thousand years since the Parsa of Tzimtzum Bet guards their illumination and covers them from BYA. But in the future, his Akevim will be revealed in the manner of “His legs shall stand on Mount Olives.” Therefore, before the end of correction, this earth is in complete Aviut [thickness] of all the Klipot since no illumination of Yosher reaches here, for even the line of Yosher de Assiya ends in Bina de Assiya and the Akevim of AK are covered.

122) This is the meaning of “This is Jerusalem; I placed her among the gentiles and around her are lands,” since Malchut de Assiya is called “Jerusalem,” and its surroundings are the Klipa that are the seventy ministers, as mentioned in the portion VaYakhel 209.

123) This line extends through the ground. It follows that the middle of the ground is the Garden of Eden of the earth, and it is a fine material, very holy, and around it, this earth is very material, where the Klipa governs, and in it the yeast of the crude Klipot, and there is no greater crudeness than theirs. This is the completion of the sorting and Aviut, since as the Garden of Eden of the earth is the complete crudeness and Aviut of all the worlds and upper Heichalot of Kedusha, so this earth is the complete Aviut de Klipot. Hence, all the actions of this world are hard and bad, and the wicked prevail in it, as in “there is Hevel [folly/mouth steam] that is done on the earth.”

124) By this you will understand the meaning of the appellations found in each Sefira in the book. We have found appellations in the still, such as silver and gold, precious stones and rocks, earth and rivers and Niles, and mountains and hills, and all the other items of the Heichalot called houses, fields, and soils, and in which all the kinds of still are included in the ten Sefirot of Heichalot in every detail, and all are completely true. In the same manner, there are many appellations in Levushim, and likewise many appellations in organs, and all are true and valid to those who find them.

16125) An explanation about the Garden of Eden of the earth. It has already been explained that it is the middle point of today’s equator of the whole world. It is south of the land of Israel and stands opposite Bina de Malchut de Assiya, which is the next world that is hidden for the righteous in the next world. It is known that the Sitra Achra has no grip on Bina; therefore, there is no Sitra Achra in the Garden of Eden.

126) This is not so in the Temple. Although it is the point of Yesod, it is Yesod de Malchut, and the Garden of Eden is Bina de Malchut. It is known that the outer ones have no grip on Bina or on Hesed, which is the right arm, but rather on Yesod de Nukva. Sometimes there is menstruation blood in them, which is the days of the ruin when the Sitra Achra ruled her. When the blood runs out, she promptly leaves. It is also when there is keeping of the dead overnight in Jerusalem, but not in his essence. But in the Garden of Eden, she has no grip at all.

127) Indeed, the ground of the garden, which is his earth, which is Bina de Malchut, touches and does not touch this earth of ours. It is far, far purer, as much as Yesod compared to Bina, and her firmaments are her first nine Sefirot, as we explained about this world of ours. The river is the Yesod in it, and the tree of life is Tifferet in it.

Ohr Pashut

127) Her firmaments are her first nine Sefirot. This means that the firmaments, which are the Makifim de Igulim and Yosher, surround her nine Sefirot of the Rosh, and from Peh de Rosh downward, her ZAT de Yosher are extended, where the tree of life is Tifferet in her, the river is her Yesod, and the tree of knowledge is the Ateret [crown of] Yesod in her.

128) The tree of knowledge is the Ateret Yesod in her; the river emerges from underneath it, and the tree of knowledge is close to it. Since the Garden of Eden is earthly, there is some grip in it from there to the outer ones. It is good and bad, but they do not enter it.

129) The sin of Adam HaRishon caused the serpent to enter up to the tree of knowledge and touch it. The tree yelled, “Wicked! Do not touch me!” And the citron, which as we explained, corresponds to the Atara [corona], as the Lulav [palm branch] is the tree of life, seventy dates, seventy branches, twelve springs, twelve tribes.

Ohr Pashut

129) The sin of Adam HaRishon caused the serpent to enter up to the tree of knowledge and touch it. The tree yelled, “Wicked! Do not touch me!” etc., as the Lulav [palm branch] is the tree of life, seventy dates, etc. This seems perplexing since the Lulav is regarded as Yesod, and he said above that below the Chazeh it is the tree of knowledge. Indeed, there is great depth here and we must understand it thoroughly. There is always an inverse relation between Kelim and lights. Yesod de Katnut of lights stands at the place of the Chazeh of the Partzuf. When the Zivug is done in this Yesod de Katnut for extension of Mochin de Haya, this Yesod ascends to the place of Daat de Mochin. Hence, it is called the “tree of knowledge,” indicating that the Zivug is done in the place of Daat. By this it blemishes the Parsa of Tzimtzum Bet, which is Malchut de Ima that is not included in the Mochin de ZA.

The reason for this ascent of Yesod de Katnut is that essentially, ZA is from the Kelim de Panim de ZAT de Nekudim that emerged above the Parsa, meaning above the Chazeh of Partzuf TNHY de AK, in which there is no flaw at all because they are Kelim de Atzilut above the Parsa de Tzimtzum Bet. These are seven Kelim HBD HGT through the Chazeh, in which lights of Nefesh Ruach are clothed—Ruach in HBD, and Nefesh in HGT. Hence, from the perspective of the clothing of these lights in them, they are called HGT NHY because the light of Ruach is called HGT, and the light of Nefesh is called NHY. It follows that the place of Chazeh de Kelim is from the lights of Yesod.

Know that the ARI always refers to this Yesod, when it is in the place of Chazeh, as Yesod de Katnut, since when it acquires a Neshama, Kelim of HGT rise and become HBD in which GAR de Neshama clothes, and HGT, which were NHY, ascend and become HGT, since now the light of Ruach dresses in them, and he obtains new NHY in which the Nefesh clothes. Now it is considered that he has two Yesodot [pl. of Yesod], since there is no absence in the spiritual. It follows that the Yesod de Katnut that was in the place of Chazeh during the Katnut stands there now, as well, at the time of Gadlut de Neshama. Now, Yesod from the new NHY is added to it, and it is called Yesod de Gadlut Aleph. When he extends lights of Haya, which is Gadlut Bet [second Gadlut], compared to its value, it is considered that HBD and HGT de Neshama are regarded as only HGT, compared to him, and now through the light of Haya, HBD HGT de Neshama ascend and become Kelim de HBD de Haya, while NHY de Neshama ascend and become Kelim for HGT de Haya, and new NHY emerge for him from the quality of Haya.

Since HBD HGT de Neshama both rose and became HBD de Haya, it follows that now the place of Chazeh where Yesod de Katnut stands has become Daat de Haya. Thus, through the light of Haya, Yesod de Katnut ascends to the place of Daat, after which the Zivug of Yesod de Katnut is called the “tree of knowledge.” Remember this, for it is very deep.

However, the Zivug de Yesod de Gadlut de Haya, meaning the new Yesod de NHY that he obtained while extending Mochin de Haya where the light of Nefesh de Haya dresses, is called the “tree of life,” since he extends only VAK de Haya from Daat de RADLA that is revealed in Mocha de Avira [air] de AA. With regard to the light of Haya in RADLA, it is VAK, since GAR de AVI de Nekudim were concealed in RADLA and are revealed only at the end of correction, which is the concealment of Malchut de AK, the big Hey that operated in Nekudim, and the RADLA bestows upon Atzilut only in the manner of the small Hey of BeHibara’am [when they were created]. Hence, it is called the “Tree of Life,” since all the Mochin de Atzilut and lights of Haya are through the new Zivug of Yesod de Gadlut de NHY of Mochin de Haya. But what emerges through the Zivug of Yesod de Katnut, which is a Zivug of Mochin of GAR de Haya, is that the place of Chazeh, where Yesod de Katnut stands in Daat, in Mochin between Hochma and Bina, which are the GAR de Haya, blemishes the small Hey of BeHibara’am that was set up in RADLA, which is the HASHMAL de Ima and the Parsa below Atzilut. At that time, the abundance is drawn to the three impure Klipot, which is the impure serpent, and one who extends them falls with them to the place of Klipot and death. This is the meaning of the verse, “On the day when you eat of it you will surely die.” Thus, the Zivug of Yesod de Gadlut draws all the life, and the Zivug de Yesod de Katnut puts all that is alive to death, and understand this.

This is why the ARI writes that the Lulav is the tree of life since the Lulav is regarded as Yesod de Gadlut from which all of life extends. He says that this is the meaning of seventy dates, etc., implying that it is a good eye because the Zivug is called Histaklut Eynaim [looking of eyes], as the ARI wrote in Shaar HaNekudim. Through this Zivug, the twelve Partzufim of Atzilut emerge, and it is known that there are four Partzufim in Keter, Atik and Nukva, Arich and Nukva, and also in HB, AVI and YESHSUT, as well as in ZON, the big ZON, and Jacob and Leah.

This is the intimation of twelve springs, since they emerge on twelve Zivugim [pl. of Zivug]. But the Sitra Achra has only eleven, as in “All who add, take away,” as it is written in The Zohar that one who adds [the letter] Ayin to twelve makes it eleven. It is so because the Sitra Achra is a king without a crown, which is the male of Atik, who is Ein Sof that promptly departed from them and they remained with a grip only on eleven. This is why the tree yelled, “Wicked! Do not touch me!” implying the above.

130) The rest of the Sefirot there are the trees of the garden, as it is written, “From all the trees of the garden, you will surely eat.” The Heichal is a bird’s nest in which there is the Messiah son of the upper Leah. She is Bina in Bina from the perspective of the Malchut in her, as in “the mother lays.” The firmaments are her upper nine Sefirot, and in the middle of those firmaments is one point called Eden, which is Hochma, and in it Keter is included. This completes all ten Sefirot de Malchut de Assiya.

131) Since the firmament of the above-mentioned garden is regarded as Daat, and the middle point is Hochma, Eden, and it is the right arm in which there is no Klipa, this firmament is better than the firmament of this world, as mentioned in VaYakhel p 209, which was made of upper fire and water. This firmament is inside the firmament of this world of Assiya, and it is a firmament that overlaps with the garden and not more, and it is under the firmament of Assiya, attached to it within it.

17132) When Adam HaRishon sinned, the Mochin parted from him and [ZA] returned to being only Yenika. At that time, the HASHMAL, Or de Tevuna, departed and he and his wife remained naked. At that time, the outer ones suckle from him and that Or becomes good and bad.

Ohr Pashut

132) When Adam HaRishon sinned, the Mochin parted from him and [ZA] returned to being only Yenika. At that time, the HASHMAL, Or de Tevuna, departed from ZA. We should say that after the sin, only Behinat Nefesh remained in Adam HaRishon after the sin. In Shaar HaPsukim, Mark 2, it is explained that only Nefesh de Nefesh remained in him. However, only ZA remained, in the form of Yenika, for as long as ZA returns to being Yenika, the HASHMAL departs from him, since it concerns ZA.

He tells us that due to the departure of the HASHMAL from ZA, the man and his wife remained bare of all their Kelim and NRN de Atzilut that he had clothed, since they fell to the Klipot and have become good and bad. It is so because all the Kelim of Adam HaRishon were only from the HASHMAL de ZA.

133) The thing is that at that time, their Levush is from the quality of holy Elokim, Katnut de Yenika called a “serpent that bites her pudendum,” as in the tearing of the Red Sea. This is regarded as holy Elokim of Katnut, as mentioned elsewhere. For this reason, this Levush de Katnut as a whole is called “the serpent’s skin.” This is the meaning of what our sages said, “leather gowns, the serpent’s skin,” and then the outer, impure serpent suckles from there and becomes good and bad, Or. This is the meaning of HASHMAL. When he seduced Eve, it was by the force of Zivug of Yesod de Yenika with the light of Elokim from which they grip and suckle. You should understand the meaning of the filth of the serpent.

Ohr Pashut

133) At that time, their Levush is from the quality of holy Elokim, Katnut de Yenika called a “serpent that bites her pudendum,” etc. The matter of the sin of the tree of knowledge is from Yesod de Katnut, and Katnut is always called by the names Elokim. This is why it is called “Zivug of Yesod de Yenika with the light of Elokim.” Yesod is called a “serpent that bites her pudendum,” since it removes the HASHMAL de Ima, and then the impure serpent that consists of the ten Klipot clings and suckles from the Or and HASHMAL of ZA and make it good and bad.

134) The resulting rule is that as long as ZA returns to Yenika, it dresses in leather gowns, HASHMAL, and this is at night. At that time, the outer ones suckle at night as two birds. In the morning, the Mochin return and we bless in the morning “He dresses the naked,” as mentioned elsewhere. However, although the HASHMAL departs, the Behina of Tzipornaim [nails] remain to protect, for if they were to nurse from there, their nursing would be very big.

Ohr Pashut

134) Returns to being Yenika, it dresses in leather gowns, HASHMAL, and this is at night. This means that HASHMAL de Ima departs and HASHMAL de ZA becomes leather gowns, meaning the good and bad of Noga. For this reason, there is Yenika to HB de Klipa called “two birds.”

Chapter 10

18135) By this we will understand the matter of Adam HaRishon, who had two women: One was called Lilit, and the other was Eve. The thing is that Adam HaRishon is a similitude of ZA, and ZA has two females, Leah and Rachel. We have already explained that Leah is very harsh Dinim because she is the Achoraim of Ima, especially since she is above, in the concealed place. But Rachel is sweetened because she is in the revealed place of Hassadim.

Ohr Pashut [Simple Light]

135) Leah is very harsh Dinim because she is the Achoraim de Ima. She is regarded as the Achoraim of upper AVI de Nekudim that were canceled and fell to the place of ZON at the time of the breaking of the vessels. Since these GAR de AVI were concealed in RADLA, there is no correction to their Achoraim to return and rise to AVI as they were during the Nekudim, prior to the end of correction, after Malchut of Tzimtzum Aleph that was concealed in RADLA is revealed, since then the level of Histaklut Eynaim de Nekudim will be revealed in Atzilut once more, and the Achoraim that fell to the place of ZON will reconnect to AVI as during the Gadlut of Nekudim. These Achoraim are called Leah, which is why her correction is only in ZA, in the place of the falling, for she was established here to be Nukva de ZA since her entire correction is only from him as long as she cannot return to her place in upper AVI.

It was said, “Leah is very harsh Dinim because she is the Achoraim de Ima.” It is so because there is no correction to her Dinim in all six thousand years since she is corrected only in a Zivug of the upper Mochin de Haya as the Daat that extends GAR de Haya, which is regarded as GAR de Nekudim. Hence, she is regarded as very harsh Dinim.

Especially since she is above, in the concealed place. But Rachel is sweetened because she is in the revealed place of Hassadim. This second reason depends on the first reason, since the Mochin de Haya drawn by the Zivug de Yesod de Gadlut de NHY de Haya cannot be revealed from the Chazeh and above of ZA but only from Chazeh de ZA and below in a manner that even when ZA has Mochin de Haya, he remains in covered Hassadim from his Chazeh and above, and illumination of Hochma in Hassadim, called “revealing Hassadim,” is only from the Chazeh and below. This is why before Leah is established as a Nukva only from Chazeh de ZA and above, where illumination of Haya is not revealed, her Dinim from the time of the canceling of the GAR de AVI are still in her without correction. But Partzuf Rachel, which is regarded as his Nukva de NHY from the Chazeh and below, has from the place of revealing of Mochin de Haya, and illumination of Haya completely cancels the grip of the outer ones. For this reason, she is completely sweetened. Conversely, Leah is sweetened only in Mochin de Neshama that illuminate from the Chazeh and above, since there is no revealing of illumination of Haya in her. For this reason, she is regarded as completely unsweetened.

136) ZA is called Adam because he is MA, which is HaVaYaH filled with Alephs, Gematria MA and Aleph-Dalet-Mem [the Hebrew letters of Adam]. It is known that the simple HaVaYaH is the main one since the filling is regarded as a female since she is all Dinim. A filling with Gematria Elokim is also regarded as a filling because all the power of the Nukva and the Atzmut [self] of her lights and powers are concealed inside ZA, since the Keter of Gevura is inside ZA and afterward emerges from him.

Ohr Pashut

136) The filling is regarded as a female since she is all Dinim. The four letters of the simple HaVaYaH imply the Atzmut of the Sefirot in the degree with regard to the ten Sefirot de Ohr Yashar in them. The filling of the four letters implies the quality of Malchut and the Masach in each Sefira on which the Zivug de Hakaa is performed, which raises Ohr Hozer and clothes the ten Sefirot de Ohr Yashar. On one hand, the simple letters are more important as they are the Atzmut of the Sefirot and the core of the Partzuf. On the other hand, the filling is more important as it determines the level of the Partzuf, since the Ohr Yashar shines in the Partzuf only to the extent of the Ohr Hozer that rises. In a filling of AB, Ohr Hozer rises up to Hochma. Hence, there is light of Hochma in the Partzuf. With a filling of SAG, Ohr Hozer rises and clothes only up to Bina. Hence, that degree is only on the level of Bina and lacks the light of Hochma, and so forth likewise. This is so because there is no attainment in the light without a Kli, so although there are ten Sefirot de Ohr Yashar in each degree, she still receives only according to the level of the Levush, which is the Ohr Hozer. For this reason, the filling is regarded as female and Dinim, since Malchut and the Masach in her are regarded as a female and Dinim.

All the power of the Nukva and the Atzmut [self] of her lights and powers are concealed inside ZA … and afterward emerges from him. Interpretation: When ZA imparts to Nukva, a Zivug de Hakaa happens in ZA himself as a crown of his Gevura, which is the Nukva in his own Guf, and a level emerges according to the measure of Ohr Hozer that the Nukva in his Guf raises in him. Afterward, he imparts this level as it is clothed in the Ohr Hozer to his separated Nukva, Rachel. It follows that all the Mochin of the Nukva are regarded as only a filling, since the Zivug is done inside ZA and she takes the level already made. This is the second reason why the filling is Nukva. This pertains especially to what is written below, that the females Leah and Rachel are implied in the letters of the filling of HaVaYaH de MA of ZA. However, the first reason is over all the degrees, they are all males and females.

137) The Nukva is a filling of ZA since a filling is the Ibur that fills the insides of its mother’s abdomen. Hence, the filling is regarded as a Nukva. A filling with the name MA has the Gematria of nineteen once you remove the simple letters, which are Gematria twenty-six, leaving Gematria of nineteen, Gematria Het-Vav-Hey [the letters of Eve].

Ohr Pashut

137) A filling is the Ibur that fills the insides of its mother’s abdomen. This implies that every lower one is regarded as the filling of the Partzuf above it since it emerges from the Ibur of the upper one. This is a very long matter and requires remembering everything that he explained about the Histalkut and Hitpashtut Bet concerning the Partzufim of AK. Here we will explain very briefly, and it will help only the proficient in the above-mentioned parts. The hanging down of the Partzufim from one another comes by a Bitush [beating] of Ohr Pnimi with Ohr Makif, causing the Hizdakchut of the Masach de Guf into a Masach de Rosh. By this, all the lights of the Guf depart. However, a Zivug is done in the Masach at the Rosh of the Partzuf by which a new Hitpashtut of the level of ten Sefirot emerges. This Hitpashtut is regarded as a son of the Partzuf and its lower one, and the upper Guf is filled once more by this Hitpashtut of its lower one. For this reason, the lower one clothes the upper one with the full measure that it fills the empty Kelim of the upper one, meaning the quality of Guf. Hence, the matter of Hizdakchut of the Masach de Guf into Malchut de Rosh is regarded as Ibur, since through this ascent of the Masach de Guf to Malchut de Rosh, the whole of the lower one is born.

We will explain about the hanging down of the five Partzufim of AK. First, the inner HaVaYaH de AK emerged, which is its Partzuf Keter. These are the first ten Sefirot that came with the light of Ein Sof after Tzimtzum Aleph. His Masach de Guf waned into a Shoresh [root] of the Masach, which is Malchut de Rosh, and all his lights of Guf departed. Afterward, a Zivug took place on the Masach that rose and was included in Malchut de Rosh, and a new Hitpashtut of ten Sefirot emerged in Aviut [thickness] of Behina Gimel called “filling of AB,” where the Ohr Hozer ascends and clothes up to Hochma, and the Guf of the inner Partzuf is also filled with this Hitpashtut of AB. Afterward, a Hizdakchut of the Masach took place and the lights of the Guf de AB departed, too, and it ascended and was included in his Malchut de Rosh, and a new Zivug was done in Aviut of Behina Bet. Then a new Hitpashtut emerged called Partzuf SAG de AK, which also fills its Guf of its upper one, which is AB. Likewise, a new Hitpashtut emerged at the Rosh of Partzuf SAG in Aviut of Behina Aleph, which elicits the level of MA, which fills the Guf de SAG, as well. These ten Sefirot de Nekudim are called BON. You find how each Partzuf is from the Masach de Guf of the upper one that rose and was included in the Peh de Rosh of the upper one, where the ten Sefirot of its level emerge. For this reason, this ascent is called “Ibur of the lower one,” which fills the inside of the upper one.

As it was in the Partzufim of AK that hung down, so it was in Atzilut in the first three Partzufim called Atik and Nukva, Arich and Nukva, and AVI. The Ibur of each lower one is done at the Peh de Rosh of the upper one, which fills the upper one from the Peh de Rosh downward. However, after the Partzuf of upper AVI emerged, which fill AA from his Peh de Rosh through the Chazeh, there is no more Histalkut [departure] in the Gufim of AVI because they are already corrected by this in a never ending Zivug. However, from the Chazeh of AVI and below, which stand from the Chazeh de AA downward, there is still Histalkut. Therefore, the matter of the ascent of the Masach for an Ibur for the ZON does not rise to the Peh de Rosh de AVI but rather from their Tabur down, called Peh de Rosh compared to YESHSUT. However, compared to AVI, he is regarded as being from the Tabur down and is called “abdomen.” For this reason, Ibur de ZA is in the abdomen of AVI and Ysaral Saba and Tevuna, which then become one Partzuf. This is the meaning of “A filling is the Ibur that fills the insides of its mother’s abdomen,” for when ZA emerges only from Tabur de AVI and below, it fills only their abdomen.

138) By this you will understand how Eve is Adam’s wife and truly a flesh of his flesh. We have already explained that ZA has two Behinot in it: One is from the Rosh to the Chazeh, where he has the first Yesod and in which he mates with Leah, and his latter half is from the Chazeh down, which is the place of revealed Hassadim. It follows that he has two names of MA of Alephs, as mentioned in the verse, “Lord, let me know my end.” From the two of them, two fillings emerge, in each of which there is Gematria of Hava [Eve]. However, the first, upper Eve is regarded as Leah, and the bottom Eve is Rachel.

Ohr Pashut

138) The Chazeh, where he has the first Yesod and in which he mates with Leah. Initially, there were only six Kelim HBD HGT in him through the Chazeh, in which Nefesh Ruach clothe—Ruach in HBD, for which it became HGT, and Nefesh in HGT, for which it became NHY. Thus, the Sefira Yesod is in the place of the Chazeh. It was said, “One is from the Rosh to the Chazeh, where it has the first Yesod,” since in the Katnut in him he has only six Kelim from the Rosh to the Chazeh, which are HBD HGT which with regard to their lights became HGT NHY, and you find that Yesod de Katnut is in the place of the Chazeh.

From the Chazeh down, which is the place of revealed Hassadim. This is regarded as the second Behina of ZA, which is the Gadlut in him. At the time of Gadlut, when he obtains GAR, HGT return to being HBD since the lights are GAR like the Kelim and NHY return to being HGT, and the lights of GAR sort for him new NHY from BYA. You find that now he obtained a new Yesod de Gadlut.

However, there is no absence in the spiritual and the first Yesod de Katnut that was at the place of the Chazeh remains there now, as well, at the time of Gadlut. For this reason, there are two Yesodot [pl. of Yesod] in him.

We already said that revealed Hassadim means that the illumination of Hochma is revealed in Hassadim in the manner that Bina that returns to Rosh de AA and mates there with Hochma in order to bestow illumination of Hochma to ZON the way Bina de Ohr Yashar emanates to ZA de Ohr Yashar. However, for herself, Bina is always in a state of desiring mercy and does not receive Hochma. This is the meaning of upper AVI at the level of Bina being in a never ending Zivug. You also find that once Bina returned to Hochma, Hochma is not revealed in her own place but in the place of ZON. This applies both in ZON of the ten Sefirot de Rosh called Daat, and in ZON of the ten Sefirot de Guf called NHY. For this reason, the illumination of Hochma is not revealed from the Chazeh and above, which is the quality of KHB de Guf, but only from the Chazeh and below, which is regarded as ZON de Guf.

We could say that this is acceptable in Hochma in Behinat Bina of GAR, but in Hochma of GAR itself, in which this distinction does not exist, why then does she not illuminate in GAR de Rosh and GAR de Guf? Indeed, we should know what the ARI wrote for us here, that after Hochma-Stimaa [concealed Hochma] de AA was concealed, the quality of Hochma does not shine in Atzilut, except the Hochma of the thirty-two paths, which is accepted from Bina that returns to Rosh de AA where she receives Hochma for ZA. Thus, all the Hochma that there is after AA is only Hochma of Behinat Bina.

This is why this Hochma is called “thirty-two paths of Hochma [wisdom],” as it implies twenty-two letters, which is Bina, with the ten Sefirot de ZON impregnated inside her, which are thirty-two in Gematria as the ARI wrote there. This means that Bina does not extend Hochma except through ZON that ascend to her in Ibur in the form of MAN. Hence, Bina and ZON are implied in her together.

Since she herself is always in the state of Hassadim, she is not revealed in her HB even when she receives Hochma, but only in ZON, both in the Rosh and in the Guf, and remember these words always. He says here “its latter half is from the Chazeh down, which is the place of revealed Hassadim,” since there is the quality of ZON de Guf there. Thus, illumination of Hochma is revealed in Hassadim. However, from the Chazeh and above, where it is the quality of GAR de Guf, the Hassadim are always covered from Hochma. Therefore, he divides them into two Behinot and two names of MA of Alephs, since they are regarded as two separate levels, where the filling of Alephs from the Chazeh and above is Leah, and the filling of Alephs from the Chazeh and below is Rachel.

139) Since the quality of Leah is regarded as very harsh Dinim for the above-mentioned reason, although there, in the upper world of Atzilut, it is regarded as complete Kedusha, yet, in this bottom world, which is material, the quality of Leah could not emerge sweetened in Kedusha at the time of the creation of Adam HaRishon, and she emerged as very harsh Dinim, as the Klipa of the evil serpent. This is regarded as Lilit, the first Eve, who mated with Adam before the second Eve was created.

Ohr Pashut

139) In this bottom world, which is material, the quality of Leah could not emerge sweetened… This is regarded as Lilit, the first Eve, since even in Atzilut, her correction is only in a filling of Alephs from Chazeh de ZA and above, which is covered Hassadim.

It follows that Leah, too, was corrected only from the Chazeh and above in her, which are KHB, but from the Chazeh and below in her, which are the quality of ZON in her, which need the revelation of illumination of Haya, they still remained in her in the form of Or. Hence, in the bottom world, in the quality of Leah of Adam HaRishon, where all the Atzmut of his Kelim is only from the quality of HASHMAL de ZA, which is regarded as Bassar and Or de ZA, his Behinat Leah is also regarded as Bassar and Or of the upper Leah. This is regarded as her Akevim [heels], which have no beginning of correction except in Mochin de GAR de Haya, which are regarded as AVI de Nekudim that were concealed in Atzilut. For this reason, she is regarded as an actual Klipa called Lilit. The rule is that any Behina from the breaking of the vessels that is not sorted during the six thousand years is called Klipa, and it is also called “the first Eve.”

140) Afterward, a second Eve emerged, sweetened, who remained as Adam’s wife, while the other one departed since she was still completely mixed with Klipot, which is why the first Eve was called Lilit. But afterward, when Jacob came, whose beauty is like the beauty of Adam, and corrected Adam HaRishon’s flaw of incest, as mentioned in The Zohar Kedoshim and in the portion Toldot concerning the blessings he took by deceit from his brother Esau, then he took both because then Leah was sweetened and was in Kedusha and moved away from the Klipa.

Ohr Pashut

140) Leah was sweetened and was in Kedusha and moved away from the Klipa. This does not mean that this Leah of Adam HaRishon is Leah Jacob’s wife, since he already said that she became a Klipa. Rather, she is an illumination of Leah from the upper Leah of ZA and was so sweetened that she received a correction of completely departing from the quality of Bassar and Or that become a Klipa. This is the precision he makes, “and moved away from the Klipa,” from her own Klipa. Thus, Leah Jacob’s wife, too, could receive illumination of GAR from covered Hassadim like Leah the wife of ZA. This is what it means that she was in Kedusha.

141) This is why our sages said that Leah’s eyes were soft, from tears she cried for being destined to be in the part of Esau. But through her prayers and her tears she was sweetened and given to the part of Jacob.

142) Concerning Adam HaRishon, it is written in this verse, “The man said, ‘This is now a bone of my bones and flesh of my flesh.’” It is said in the Tikkunim, p 99, that they are two women, one of the bones and one of the flesh. The thing is that Leah is called a “bone,” which is Dinim that are as hard as a bone. Also, she is regarded as the rib since the place of Leah is behind the ribs, which are bones. But Rachel is a flesh of his flesh, a soft Din in the place of revealing of Hassadim.

Ohr Pashut

142) Two women, one of the bones and one of the flesh. It has already been explained that KHB ZON are called Mocha-Atzamot-Gidin-Bassar-Or. It follows that Atzamot is Hochma and Bassar is ZA. It has also been explained that all the Behinot of the soul of Adam HaRishon are from Mochin de Haya de ZON, and even his Kelim come from HASHMAL de ZA, which are the fourth Kelim that are sorted through Mochin de Haya. It has also been clarified that Leah is regarded as the Achoraim of the inner AVI, which are GAR de Haya, and since the inner AVI were concealed in Atzilut, she cannot return to her degree, to AVI, before the end of correction, when GAR de Haya is revealed. All their correction prior to this is through ZA from the Chazeh and above. Hence, Leah, too, is sweetened only from her Chazeh and above, while her legs, which are Bassar and Or, have no correction whatsoever. For this reason, Adam HaRishon, who is only from the quality of HASHMAL de ZA, which is Bassar and Or, his two females are also only Bassar and Or of the two females Leah and Rachel of ZA. This is why his Leah emerged as a Klipa, which is called Lilit, since she is the Bassar and Or of the upper Leah, who does not receive correction during the six thousand years.

For this reason, the two females of Adam HaRishon are called “bone” and “flesh,” since bones means Haya de Haya, and it is Leah, since she is the Achoraim of the inner AVI, who is corrected only in GAR de Haya called Haya de Haya. Flesh means Rachel, which means Ruach de Haya. She receives her complete correction in ZA since Mochin de VAK de Haya, called “flesh,” are extended to ZA in full. Hence, the Nukva of the flesh is the second Eve of Adam HaRishon, who was completely sweetened, but the Nukva of the bones, which is the first Eve of Adam HaRishon and is regarded as the Raglaim of Leah, the wife of ZA, which cannot be sweetened prior to the end of correction, becomes a Klipa. We must not be confused in that sometimes she is called Bassar and Or after their Kelim, and sometimes after their lights, since the ARI is not so meticulous about the definition of the words because matters become clarified according to the context. But the reader himself should always remember the inverse relation between Kelim and lights, and then he will be able to understand them according to the context.

143) The rest of the words of Adam HaRishon are as follows: He had two women, one was a bone of his bones, and one, flesh of his flesh. But to the second one, who is called “flesh,” he calls a “wife,” and not to the first, who is a bone and is still not sweetened. Afterward, in the time of Jacob, she is sweetened as Leah.

144) However, there are two reasons that Jacob loved Rachel and not Leah: The first is that the lower Jacob in that world still did not attain the full reality of Partzuf ZA, but only from opposite the Chazeh and below, the place of Rachel. This is why at that time, Jacob loved Rachel and it does not say, “Israel loved,” which is ZA, when he had both Leah and Rachel.

Ohr Pashut

144) The lower Jacob in that world still did not attain the full reality of Partzuf ZA, but only from opposite the Chazeh and below. ZA divides into two Behinot, and his Partzuf GAR from the Chazeh and above is called “Israel.” His Partzuf VAK from the Chazeh and below is called Jacob. Hence, as long as he obtained only VAK de ZA, he is called Jacob. Once he obtained the GAR, the Creator named him Israel.

145) Jacob loved Rachel low, like him, which is the revealed world. Leah, on the other hand, is the covered world, as we explain that it is the form of the [letter] Dalet in the knot of the head Tefillin. This is why Jacob did not want to mate with her, since he did not attain that far.

Ohr Pashut

145) Leah is the covered world … the fourth form in the knot of the head Tefillin. Since Leah is Partzuf Nukva de GAR of ZA and her sweetening is only through GAR de Haya, the Mochin de Haya she receives from ZA are to her as merely Achoraim, since they are regarded as VAK de Haya that do not sort the Kelim that need the lights of GAR de Haya. Hence, those Kelim which the Mochin de VAK de Haya sort in Leah and clothe in them are called Or and Achoraim because any Behina that is not sufficiently sorted is called Or. This is why Leah is called “the covered world,” since the illumination of Mochin de Haya is covered in her because it is clothed in Or [skin], which “is the form of the Dalet,” the knot of the Tefillin.

Also, her illumination is called “covered Hassadim” since illumination of Hochma is covered in her. Hence, Jacob did not want to mate with her because Jacob is regarded as VAK de ZA, which is the place of revealed Hassadim, and covered Hassadim can receive only VAK without a Rosh.

146) This is the meaning of what is written in The Zohar, portion VaYetze, 123b, “Leah and Rachel are two worlds, from the world and to the world, seven years of the covered world,” etc. It is so because they are from Malchut de Ima in Daat de ZA. Leah emerged from his Achoraim, as the Dalet, a knot of the head Tefillin. Since Leah is from the quality of Ima, her seven years are covered.

147) The seven are KHBD HG and a third of Tifferet through Chazeh de ZA, since these seven Behinot were covered, undisclosed to Jacob before he was called Israel, for then he obtained the whole of Partzuf ZA, which is called Israel. This is why it is written in The Zohar VaYetze, p 154, about the verse, “And the Lord saw that Leah was hated”: “This means that a person hates his mother’s nakedness,” since Leah extends from Malchut de Ima, who is Jacob’s mother.

148) Know that half of Ima is called MI, and when they expand here in the quality of Leah, which are the letters ELEH, she becomes Elokim since the upper Behinot of Ima are called MI, but from half her Tifferet and below, which clothe ZA, it is called ELEH, and connecting everything together is called Elokim.

149) The quality of Leah is made of these above-mentioned ELEH. This is the meaning of what is written in Saba de Mishpatim about the verse, “Who are these who fly like a cloud,” and you will understand his words by what we have explained here. Know that this Leah always has a complete Partzuf like ZA, and her level is from Keter de ZA through his Chazeh (and see below that there it is explained that her beginning is from Daat de ZA. This requires scrutiny and perhaps it will be understood by what we said above).

150) It has already been explained above that Yesod Ima spreads through Chazeh de ZA where there are the quality of Daddim [mammillae] of ZA that were made there as axes and doors that are found in Yesod Ima that is there. This is the meaning of the Daddim of ZA.

151) Yesod de Leah is also there outside, opposite the Daddim of ZA. You should also know that the upper half of Tifferet of ZA was initially regarded as Yesod, as we explained concerning the Gadlut de ZA, which was from six edges, and whose HGT rose and became HBD, and whose NHY became HGT, since Yesod has become Tifferet.

152) Now it follows that there are three Behinot of Yesod there in one place. These are Yesod de Ima, Yesod de Leah when she returns to being Panim-beh-Panim with ZA himself in order to mate with him, and Yesod de ZA himself, which is now called Tifferet. It follows that Yesod de Ima and Yesod de Leah join together and both become one womb, to mate in it Yesod de ZA himself, which is called Tifferet. This is the meaning of “A person hates his mother’s nakedness, nakedness, literally speaking.”

153) (Know that another time, I had heard from my teacher that when the quality of Leah mates with ZA himself, he mates with her through his own Daat. This is the meaning of “The man knew Eve, his wife,” since this Zivug is done by Daat, and it is a Zivug in concealment. This is why it was first concealed from Jacob and was not known it was Leah until morning. (It needs to be reconciled how these ideas coincide. Perhaps this upper Yesod, which is the Rosh of Tifferet, there is also the quality of Daat de ZA there sometimes, when he descends there. This requires scrutiny.)

Ohr Pashut

153) The quality of Leah, when she mates with ZA himself, he mates with her through his own Daat. Just as Partzuf ZA divides into Partzuf GAR from the Chazeh and above, and Partzuf VAK from the Chazeh and below, so the Zivug in Mochin divides on the Zivug of GAR of Mochin and Zivug of VAK de Mochin. It therefore follows that the Zivug of Nukva de GAR, who is Leah, is from the Zivug de GAR of the Mochin, and she receives from the actual Daat de Rosh, since Yesod de GAR is called Daat, but Rachel, who is regarded as VAK, her Zivug is not from the GAR de Mochin but from the VAK de Mochin. Also, it is not from the actual Daat of the Rosh, but from Daat that spreads to the Guf, which is regarded as VAK de Daat de Rosh and not actual Daat.

The thing is that there are three Mochin in the Moach of Daat, which are HBD de Daat. HB de Daat are GAR de Daat, and Daat de Daat is VAK de Daat. They determine with regard to the upper Mochin called HB of the general Rosh, and when the Zivug is in GAR of these HB, it is done by HB de Daat, and that drop of Zivug is called “the drop of Zivug of actual GAR of that level.” This is regarded as the Zivug of ZA with Leah, and this is why they are called “the big ZON.” But the Zivug with Rachel is through the third Moach de Daat, called Daat de Daat. It mates only the VAK de HB de Rosh. Hence, the drop of the Zivug is a drop of VAK of that level. Remember this, as this is the key to understand the Zivug de ZA with Leah in all the places in the ARI’s words. With it you will also understand why Leah is called “covered world,” for because her Zivug with ZA is from HB de Daat, which mates GAR de HB of the Rosh, it follows that if the Zivug were on the level of Hochma, they would extend GAR of Hochma, which are regarded as the inner AVI that were concealed in RADLA and still have no revelation in Atzilut. Thus, it is impossible for ZA to mate with Leah on the level of Haya, and all the Zivugim of ZA with Leah are only in the form of covered Hassadim where illumination of Haya is covered and concealed. This is why she is called “the covered world.”

154) Know that even Moses, of whom it was said in The Zohar that he attained up to Bina, is from this Leah, who extends from Malchut de Bina and becomes a Dalet of the knot of the Tefillin, and this is the meaning of “You will see My back,” as our sages said in the Gemara, teaching that He showed him the knot of Tefillin.

155) It also means that Leah, who stands in the knot of Tefillin, sees the back of ZA because she stands with her face opposite the Achoraim of ZA. Since Moses is in Leah, this is “And you will see My back,” and the matters are clear.

Ohr Pashut

155) Her face opposite the Achoraim of ZA. With regard to the Mochin de Haya, she can receive only the Achoraim, regarded as the Kli of Or, called “the knot of Tefillin.” For this reason, this is called “her face opposite the Achoraim of ZA,” since her Panim are Mochin de Haya since she is the Achoraim of AVI de Nekudim and receives only the Achoraim of these Mochin. However, in the quality of Neshama, and even Neshama de Haya, she can stand with ZA Panim-beh-Panim.

156) Yet, the reason it was said that Jacob loved Rachel is clear through what is written in the verse, “Skin for skin, and all that a man has will he give for his soul.” Commentary: That man is ZA, who has two women, Leah and Rachel. Leah is regarded as Or [skin], but Rachel is his actual soul. This is why ZA would give his skin for the skin of Leah out of his love for her. However, Rachel has an advantage over Leah, since all that the above-mentioned man has will he give for his soul, which is Rachel, and he will not settle for giving his skin for her.

157) This explains the reason why Leah is called Or and Rachel Nefesh [soul]. The thing is that Rachel is the real Nukva of ZA; she is his actual spouse, since he comes from the ten general points of the world of Atzilut, and she is the last Malchut in them. But Leah, her essence is the Achoraim de Ima that fell down here and came to that place. She is ZA’s wife only as a lending since she fell down here and clung to the Or of ZA. But Rachel is his soul [Nefesh] since Malchut is Nefesh and ZA is Ruach [spirit].

Ohr Pashut

157) Rachel is the real Nukva of ZA. There are three main points to know about this Rachel: 1) her root with regard to the Kelim, 2) her root with regard to the lights, 3) her source with regard to the construction of the Partzuf. All three main points are from the world of Nekudim, since it is known that in Katnut of Nekudim only seven Kelim HBD HGT through the Chazeh emerged, and the point of Chazeh ends them in the form of the Parsa that was set up by Tzimtzum Bet and the Kelim from the Chazeh down departed and became BYA. It follows that the root of the Nukva in this regard is only the point of Chazeh. From the perspective of the lights that clothed them, they became HGT NHY, since the lights of VAK are called HGT NHYM.

You therefore find that the point of Chazeh is called “the point of Malchut de ZAT de Nekudim.” However, out of these two Behinot, there is only one point in her, which is the Behina that ends ZA, but there is no construction of a Partzuf in her.

This began in the Gadlut of Nekudim, where through a new light that emerged from AB SAG de AK, the Parsa was fissured and ZAT de Nekudim expanded through the point of this world like the Raglaim de AK, while those NHYM that parted from ZAT de Nekudim to below the Parsa, which became BYA, reconnected with ZAT de ZA. Also, they are regarded as the part of the point of Chazeh de ZA, which is Malchut, and they connected to her. At that time, she is temporarily built in a complete Partzuf called “the seventh king of Nekudim,” since during the Katnut they already belonged to her part, since all of BYA, which are restricted through the Parsa, are in the domain of the Nukva and below her. Hence, even when they connected, they became a part of her and of her structure. Thus, the whole root of the Nukva is from the Kelim de Achoraim de Nekudim, which are the NHY below the Parsa.

For this reason, the point of Chazeh is considered the Keter of Nukva since after she is built by the NHY that ascended from BYA, the point of Chazeh becomes Keter above them. Sometimes, the point of Chazeh is called only her Malchut since with regard to the clothing of the lights, you find that during Katnut of Nekudim there was only the force of Sium of Malchut in her. You find that these three main points are called 1) the point of Keter de Nukva, 2) the point of Malchut de Nukva, 3) the bottom nine Sefirot of Nukva. Remember this in all the places that discuss them.

Leah, her essence is the Achoraim de Ima that fell down here and came to that place during the breaking of the vessels of Nekudim. We should know that this Ima does not mean the level of Neshama but rather Ima at the level of Haya, since AVI de Nekudim were on an even level at the level of Haya. You find that Leah, who is regarded as Achoraim that fell from the level of Haya de Ima, is therefore not at all from the degree of ZA. Rather, her place of descent is in the place of ZA. Therefore, he corrects her and she is regarded as his Nukva only in a manner of borrowing, meaning that finally, at the end of correction, she will depart from him and return to upper Ima, her degree. Since the quality of Haya de Nekudim was concealed in the six thousand years, the correction of Leah is incomplete, for which she is regarded as Dinim.

158) Another reason is that the place of Leah is above the place of the concealed lights, since Yesod Ima reaches up to the Chazeh. For this reason, her illumination is only regarded as Or, as we say about the form of Dalet of the knot of the head Tefillin, which is Leah. And the knot is not only regarded as Or, but Rachel, which is a hand Tefillin, has Or in it, the boxes of the hand Tefillin, as well as actual Mochin as portions.

159) In short, Leah corresponds to the place of the covering of the lights. A small illumination passes through the Or of ZA out to her from his Mochin, and not from the Mochin themselves but only from their Levushim and Kelim, which are NHY de Ima. This is why she is implied in the knot of the Dalet of the head Tefillin, for she is Dalah [poor] and meager. The form of Dalet that she takes, corresponding to the four Mochin, is only an illumination through the Or, and Or means as in the verse, “After my skin they struck this,” and see there how the inner illuminations strike one another, and the number of their strikes is as the number of Or, which is why it is called Or.

160) We shall explain further and say that NHY de Abba stand and clothe inside NHY de Ima at the Rosh of ZA. AVI and ZA are the first two letters of HaVaYaH, which are Yod-Hey, and they strike each other—the inner Abba on Ima, who is outside, in order to elicit her lights outside. At that time, ten times He [the letter Hey] is made, which is 120 in Gematria. Subsequently, the illumination of He, which is Ima, strikes the Vav, which is ZA, to come outside, and they are Gematria seventy-eight. Then the illumination of Vav strikes the He, which is ZA, on the outer Leah, which is Gematria seventy-eight. The sum of beatings is 276. This is how the sum of the lights of Leah is 276 and they emerge through the Or [276 in Gematria] of ZA.

161) This is the meaning of “skin for skin,” since Or [skin], called Leah, her lights go through the Or of ZA. But Rachel, who corresponds to the revealed lights, is simple, for the lights that come to her part, which is the Keter of Daat in Gevura, as well as the rest of the Mochin, are not given to her as actual Mochin. It follows that all that there is in ZA, there is in Rachel, too.

Ohr Pashut

161) It follows that all that there is in ZA, there is in Rachel, too. This concerns only the level of Mochin, for Rachel takes the full level of the Mochin. However, Leah has only the Or from them. Yet, in the essence of the Mochin, there are many divisions between ZA and Rachel, of which the main one is that in ZA there is the root of the Keter of Gevura from the quality of NHY de Ima that is included in Mazal and Nakeh. But Nukva has only the quality of the Keter of Gevura from Malchut de Ima, which is not included in Mazal and Nakeh, and is not included in the Mochin of ZA. This is why her Daat [mind/view] is light.

162) This is the meaning of what is written, “All that a man has will he give for his soul.” You already know that Rachel is called Nefesh [soul] and ZA is called Ruach [spirit]. We can also say that two times Or that are mentioned here are Rachel and Leah, since the illuminations of Rachel also emerge and pass through the Or of ZA outward. The intention of the verse is to say that although both are regarded as Or and are equal in that sense, since the illumination of both of them emerges through the Or of ZA, nevertheless, there is an advantage to Rachel over Leah, since “all that a man,” ZA, “has,” meaning the actual Mochin, “will he give for his soul,” which is the above-mentioned Rachel.

163) Let us return to the matter that it is written that Jacob loved Rachel since ZA loved Rachel more than Leah because to this one, he gave actual Mochin, and to that one, a mere illumination. Even though in truth, if the verse speaks of ZA, we must say, “And Israel loved Rachel,” since ZA is Israel and is not Jacob. Still, it is for the reason that was explained concerning what our sages said, that Jacob is the senior among the patriarchs.

164) The reason is that initially, Jacob was the Jacob that is made of the Achoraim of Abba, and the Achoraim de Abba is very high. Moreover, afterward, through his actions, he ascended more and a Neshama was extended to him from the actual ZA, called Israel. Sometimes he uses the name Jacob and sometimes Israel. This is why one who calls him Jacob does not transgress on a [commandment] to do.

165) However, Abraham and Isaac are regarded as HG in ZA and are discerned as particular in ZA and are not a complete Partzuf on its own. This is why Jacob is the senior patriarch. Also, one who calls Abraham Abram transgresses on a [commandment] to do, since the letter Hey that was added to the name Abraham is the five Hassadim that never change and are never absent.

166) However, Partzuf Israel, or Jacob, changes according to the times. You find that even when it is written “And Jacob loved Rachel,” it is possible that it speaks of ZA himself, who, when he is VAK, is like Jacob, and in his Gadlut he is called Israel.

167) This is the meaning of the words, “Your name shall no longer be Jacob, but Israel, for you have striven with God.” Interpretation: In Katnut, ZA has Mochin de Katnut discerned as the name Elokim, since during the Katnut he has only two Mochin, for the small has no Daat in him, as he is the third Moach, only HB. They are two names Elokim, which are Gematria Jacob. During his Gadlut, he is called Israel since Mochin de Gadlut enter and push the Mochin de Katnut below. This is the meaning of “for you have striven with God,” since he strives with them and can push them down.

19168) Now we will explain the meaning of the connection between Leah and Rachel together, and in it we will explain several verses and several sayings of our sages. Our sages interpret the verse, “Because of humbleness is the fear of God,” that what made fear a crown on her head made humbleness a heel on her sole.

169) Interpretation of the words: The root of these wives of ZA, Leah and Rachel, is humbleness and fear of God. Rachel is called “Fear of God is the beginning of wisdom,” since she is the beginning of all the Sefirot from below upward, and she is the opening to all of them. She is called “A woman of valor fears the Lord,” which are “I placed Your Chaf-Dalet Chaf-Dalet suns,” which are Gematria Hayil [power/heroism/valor]. But Leah is called “humbleness” since she is above, in the Achoraim of Rosh de ZA.

170) It is known that the humbleness is apparent in man when he lowers his head and bows it down before a person’s face due to his humbleness, and he yields before one who is greater than him. This is the meaning of “And the man Moses was very humble,” for we learn elsewhere that Moses took Zipporah and she is the Aleph from the four Behinot that Leah has, and all are called Leah after her. Zipporah is one of them for she, too, stands above, opposite Daat ZA.

171) Thus, it has been explained how Moses took the upper quality of humbleness, but Rachel, who is the small bottom Hey called “fear of God,” is subordinate to Moses, as in “The name of the elder was Leah and the name of the younger was Rachel.” This is the meaning of what our sages said, “And now Israel, what does the Lord your God ask of you but fear,” for fear is a small matter. And he replied to him, “Yes, for Moses, it is a small matter.”

172) It has been explained above that Leah emerges from the illumination of Malchut de Ima that dresses in ZA as Mochin. However, her NHY become Levushim of the three Mochin de HBD de ZA, although Malchut de Ima does not serve ZA at all. This is the meaning of what our sages said about the seven firmaments, that the lower one among them is called “a curtain” and does not do anything but exits in the evening and enters in the morning.

Ohr Pashut

172) Leah emerges from the illumination of Malchut de Ima that dresses in ZA as Mochin. He says below that Malchut de Ima does not operate in Mochin de ZA whatsoever but only NHY de Ima, and here he says that she dresses as Mochin. Indeed, this matter is explained thoroughly, that although she does not serve at all for the purpose of Mochin de ZA himself, but rather dresses in Mochin de ZA for the Mochin of Rachel, and is included in his Mochin, through this Hitkalelut of Malchut de Ima with the Mochin de ZA, the Mochin of Rachel emerge there in Rosh ZA and from there return to the Achoraim of Mochin de ZA on the back of the neck where they make the knot of the Tefillin as a Dalet, which is Leah. With regard to the Mochin de Nukva, Rachel is regarded as a second Behina of her Mochin and from there they are extended to the internality of NHY de ZA, and this is regarded as a third Behina of Mochin de Rachel. Afterward, the Mochin come out as Makifim on NHY de ZA, which is regarded as Behina Dalet of the Mochin of Rachel, and from here they are drawn to the Rosh of Rachel herself, which is the fifth Behina. Thus, Malchut de Ima dresses as the Mochin de ZA for the purpose of Mochin of Rachel where the second Behina of those Mochin—which are the Dalet in the knot of the Tefillin—come for Mochin for Leah, too.

Her NHY become Levushim of the three Mochin de HBD de ZA, although Malchut de Ima does not serve ZA at all, since Mochin de ZA emerge from NHY de AVI that are included in Mazla, and there is no quality of Malchut in Mazla because the Mazal ve Nakeh is regarded as Yesod. Hence, Malchut de Ima is not included in the Mochin de ZA de Gadlut, and this Malchut remains in the state of Tzimtzum Bet. For this reason, she does not operate at all in Mochin de Gadlut de ZA. But for the purpose of the Mochin de Nukva, Rachel, she is included in Yesod de Ima, and then a new level emerges on this Hitkalelut for Mochin de Rachel.

It has already been explained above that these Mochin de Leah from the Dalet of the knot of Tefillin are the second Behina of Mochin de Rachel. Also, we should know that these Mochin are Mochin de Haya. Therefore, Leah receives from them only the quality of Or and not portions, since she needs Mochin de GAR de Haya from the inner AVI, and these Mochin are not revealed before the end of correction. Hence, throughout the six thousand years, she does not have Mochin de Haya from her own quality and she uses the Mochin de VAK de Haya of Rachel.

173) The thing is that the firmament is called a path, a mere firmament in which the sun and the moon, the stars and the signs are set. It is regarded as Yesod de Tevuna, which is called “firmament” in several places. It is the small Vav, as in “Stretching out heaven like a curtain,” and the sun and moon, etc., are set in it, since all the lights emerge from there, as it is known, for the sun and the moon, which are ZON, are fixed in it and nurse from there, one from Hassadim and one from Gevurot that stand in the Daat that is clothed in this Yesod de Tevuna.

174) The stars are the lights of Hassadim that emerge from there and fall into Yesod de ZA and strike there with force and disperse and become thin sparks. These are the stars that shine, and this is the meaning of “Those who justify the many are as stars” since the root of those who justify the many is from Yesod that is called Tzadik [righteous/letter] and receives the illumination of the stars of Hassadim that shine like them inside the Yesod. (It seems to me that I heard from my teacher that the signs are Nekudot and are from the Nitzotzin that are made in Yesod from the fall of the Gevurot. Also, they are from above through Yesod de ZA where they strike and fall and spread and become Nitzotzin [sparks].)

175) Malchut of Tevuna is called a “curtain,” which does not do anything toward ZA but shines its illumination and elicits for Leah who stands outside ZA. Hence, since Leah emerges from this quality of Malchut of Tevuna, which is regarded as a crown of the Yesod in her, it follows that her place is in Daat ZA since there is her main place. Also, Leah who emerges from her illumination is mandatory, for there begins the level of Keter in her down to the Chazeh.

176) However, the Keter of Rachel begins from the Chazeh down to the Sium Raglaim of ZA in a manner that at the Sium of the Raglaim and Akevim of Leah, from there begins the Keter of Rachel below the Raglaim of Leah. This is why our sages said, “What made fear a crown on her head made humbleness a heel on her sole.” That is, the Raglaim of Leah, who is called “humbleness,” made fear, which is Rachel, a crown on her head.

177) Yet, these words still require clarification. From the words of our sages, it seems that the crown of fear is made of the heel of humbleness itself, and they did not say that the Keter [crown] of fear is under the Akev [heel] of humbleness. Therefore, the matter requires a more detailed clarification.

178) According to the above, you find that from the Rosh of Keter de Leah through the Sium Raglaim of Rachel they are seven Sefirot Daat, HGT, NHY, since Malchut in ZA is herself the root of Rachel, and it would be appropriate for these two women, one beloved, Rachel, and one hated, Leah, he would not be able to remove the part of the hated for the part of the loved one, since they will both eat equal parts and inherit the place of their husband, ZA, equally. Leah will take three Sefirot and a half, which are Daat, HG, and the upper half of Tifferet, and Rachel will take from half of Tifferet down to the Sium Raglaim of ZA, which are the other three Sefirot and the bottom half of Tifferet.

Ohr Pashut

178) Leah will take three Sefirot and a half … and Rachel will take from half of Tifferet down, since the main carrier of the revelation of the Mochin de Haya is ZA, called Tifferet. It is so because Bina herself is always in covered Hassadim and does not mate with Hochma in order to extend Mochin de Haya, unless for ZA. Therefore, you find the quality of ZA also in Mochin de AVI, where it is called Daat since his existence there causes the Zivug of Bina with Hochma as MAN on them. In other words, Bina maintains the Zivug with Hochma for him, but when he descends from there the Zivug of Bina and Hochma promptly stops since Bina returns to being covered Hassadim and the Mochin de Haya are canceled.

This is why Tifferet de Ima became Keter to ZA, since because the main thing that sustains the Mochin de Haya in AVI is ZA, which is Tifferet, this Tifferet de Ima is regarded as giving those Mochin to ZA in his own place. The rule is that all the benefit that the lower one causes to the upper one, the lower one inherits all of that benefit because it caused it, so he is regarded as Keter and bestows upon him. That is, just as Tifferet de Ima sustains Mochin de Haya in upper Ima, so he gives these Mochin to ZA himself.

Also, when ZA himself receives these Mochin, you find that Tifferet de ZA, which is the core of ZA, the prime carrier of Mochin de Haya are in him as they are in Ima. Behinat Tifferet de Mochin is called Daat and Behinat Tifferet de Guf. Know that the core of Tifferet is the middle third in it, since the upper third is a Hitkalelut of ten Sefirot de Tifferet with the ones above it, meaning KHB de Tifferet, and the bottom third of Tifferet is regarded as its Hitkalelut with Malchut that is below it, which is regarded as NHYM de Tifferet. But the middle third is its own quality, which is HGT de Tifferet. Therefore, it is considered that the prime carrier of the illumination of Mochin de Haya is the middle third of Tifferet.

With this you will understand what the ARI wrote, that when ZA has only Mochin de Neshama, it clothes only the bottom third of Tifferet de Ima. Only when he obtains Mochin de Haya does he rise and clothe the middle third of Tifferet, since Haya is only from the middle third that carries the illumination of Hochma, for it is regarded as Tifferet de Tifferet and the core of Tifferet. Conversely, the bottom third of Tifferet is the Malchut that is included in it, and the upper third is regarded as GAR that are included in it.

It was said, “It would be appropriate for these two women,” etc., to “inherit the place of their husband, ZA, equally. Leah would take three Sefirot and a half, which are Daat, HG, and the upper half of Tifferet, and Rachel would take from half of Tifferet down,” meaning that both will take the middle third of Tifferet that imparts Mochin de Haya. That is, Leah would take a part of Mochin de Haya like Rachel, and they would share the middle third of Tifferet equally. This is why it says, “However, this is not so. Rather, Leah takes the upper third and Rachel takes all of the two bottom thirds of Tifferet de ZA to her Keter.” That is, only Rachel takes the middle third that imparts Mochin de Haya, and not Leah, since Leah takes only the upper third where there is no revelation of Mochin de Haya.

179) However, this is not so. Rather, Leah takes the upper third from the three thirds of Tifferet, and Rachel takes all of the two bottom thirds of Tifferet de ZA to her Keter, as explained elsewhere. Many reasons are explained there, one of which is that Yesod Ima is completed in the Chazeh. For this reason, from there down, when the lights of Hassadim are revealed, Rachel is built in the Achoraim of ZA, and all this was explained above. By this they will cause trouble to each other and there will be envy between them over this matter.

180) Therefore, what did the upper Emanator do? He made it so the upper third of Tifferet would be entirely for Leah, the bottom third entirely for Rachel, but the two sisters would use the middle third equally and would share authority over it. That is, it is impossible to divide the middle third into two thirds since it is all one, indivisible Behina. However, Keter of Rachel will ascend to there and the Raglaim of Leah will descend to there, and the Raglaim of Leah will clothe in Rachel’s Keter only as far as the middle third. Thus, both would use equally. This is why our sages said “What made humbleness a heel on her sole,” which is Leah’s Raglaim, from them themselves the Rosh and Keter of Rachel, who is called “fear,” was made.

Ohr Pashut

180) The two sisters would use the middle third equally … and the Raglaim of Leah would clothe in Rachel’s Keter. In other words, this was done only during the Katnut of Rachel, when Leah’s Raglaim clothed in Rachel’s Keter. At that time, Rachel, too, has no Mochin de Haya and then she is Achor-beh-Achor with ZA. Because the Raglaim of Leah clothe the middle third of Tifferet de ZA and Leah is unfit to receive the Mochin de Haya, Leah’s Raglaim darken Keter de Rachel, meaning that Rachel, too, cannot receive Mochin de Haya and she is similar to how she was in the beginning, from Tabur de ZA and below, since in her own part, there is only the bottom third of Tifferet where there is no revealing of Mochin de Haya.

However, when Rachel obtains the Mochin de Haya, she necessarily takes the whole of the middle third of ZA to her own part, and Leah’s Raglaim disappear there. It was written before, “However, know that sometimes, Rachel takes that whole place of the middle third and Leah’s Raglaim do not spread inside the Keter of Rachel,” since only when Rachel is Achor-beh-Achor with ZA do the Raglaim of Leah spread in the Keter of Rachel. When Rachel obtains Panim-beh-Panim with ZA, when receiving Mochin de Haya, Leah’s Raglaim depart from the Keter of Rachel and all of the middle third of Tifferet de ZA becomes her Keter, which gives her Mochin. The rule is that the imparting of Mochin de Haya is only from the middle third, both in ZA from upper Ima and in Nukva from ZA, and the bestowing root is called Keter.

181) However, know that sometimes Rachel takes the whole place of that middle third and Leah’s Raglaim do not spread into the Keter of Rachel as far as that third. This is what we wrote about the intention of the Shema reading in the verse, “You shall love,” that we must aim to give two lights to Rachel according to the count, “And you shall love,” which are two times Ohr [light], and Rachel is called Aleph-Tav [pronounced Et (the)], as will be written below. It is as our sages said, “the” and “also” are plural. This is the meaning of “and you shall love the,” meaning that you will love Rachel, who is called “the,” and he elicits by the word “love,” as in “And Jacob loved Rachel,” since the love is extra, for he gave her one portion more than to Leah, and they are those two lights, as in the number of “And you shall love.”

182) These lights are regarded as the two bottom thirds of Tifferet. The upper third is in the concealed place, but those two thirds are in the revealed place where the Hassadim shine. This is why it is called Ohr, Ohr. This matter was explained above concerning Rachel’s Keter, which is two thirds of Tifferet de ZA, called “two times Ohr, Ohr,” as in “I placed Your Chaf-Dalet Chaf-Dalet suns.” But the Keter of Leah has only one Ohr, as elaborated there and it will be explained below.

Ohr Pashut

182) In the revealed place where the Hassadim shine, this is why it is called Ohr, Ohr. …But the Keter of Leah has only one Ohr, since in revealing light of Haya there are two lights: light of Hochma and light of Hassadim. The meaning of revealing Hassadim is that illumination of Hochma is revealed in them, which is why it is called Ohr, Ohr. But Leah is regarded as the covered world because she is only the upper third where there is no disclosure of Hochma in Hassadim; hence, there is only one Ohr there, only Ohr Hassadim, since there the Hassadim are covered from Hochma.

183) It follows that there is a time when Rachel takes two thirds by herself, and there is a time of a middle third. Although it is always hers, there is a time when Leah’s Raglaim dress in her Keter, truly inside of it, as much as the middle third alone (also, sometimes Rachel takes a third by stealing, precisely as much as this middle third). However, the measure of Rachel’s Keter is always two thirds. This is the meaning of “And Rachel stole the Teraphim [household idols] that were her father's,” since the place of the middle third, which Rachel sometimes takes for herself alone through snatching and stealing, is called Teraphim.

Ohr Pashut

183) Snatching and stealing is called Teraphim. That is, Leah’s Raglaim, which Rachel takes into her own part through her ascent and clothing of the upper third of ZA, are regarded in her as snatching and stealing. It is so because since they are from the quality of Leah, they are unfit to receive any illumination of Haya because a Zivug of Mochin de Haya is done only on VAK de AVI, which ZA can illuminate only for the quality of Rachel, who is his Nukva de VAK, but not to Leah, who is his Nukva de GAR. You find that the Raglaim of Leah are unfit for illumination of Haya in and of themselves, but since Rachel takes them into her share, they receive illumination of Haya like Rachel, and this is stealing. That is, those Kelim do not belong to the structure of her Partzuf at all and are unfit to receive her illumination, but Rachel stole them and as a result, they also receive her illumination. However, her taking the middle third of Tifferet de ZA is not stealing whatsoever since this is truly her part which gives her Mochin de Haya.

184) You find that Lavan [Laban] is the upper Loven [whiteness], which is the upper Abba, who has two daughters, Rachel and Leah, as mentioned in The Zohar, portion VaYetze p 162, concerning “And Laban had two daughters.” Sometimes Rachel steals from Leah the middle third of Tifferet, called Teraphim, and takes it to herself, since it is her father’s fortune and she does not give of it to her sister Leah.

185) Teraphim comes from the word Toref, which is a place of pudendum, like the house of Torpa that is mentioned in the Gemara. These are the two legs of Leah that enter and clothe inside the Keter of Rachel. This is why he said Teraphim, in plural form, which are the two Raglaim.

Ohr Pashut

185) Teraphim, in plural form, which are the two Raglaim. Below, he says that “Since the two Akevim are concealed inside the Keter of Rachel, they unite and become one Akev.” The thing is that below he speaks of when they clothe inside Rachel’s Keter and darken her. At that time, Rachel is Achor-beh-Achor with ZA, hence NH de Leah are regarded as one Behina. It is as the ARI wrote, that when NH are in Achor, they are one Behina. This is why he calls them Akev, in singular form. But here, where it speaks of stealing the Teraphim, done by obtaining Rachel’s Mochin de Haya and that through these Teraphim they received the illumination of Rachel, for this reason they are in a state of Panim. In a state of Panim, NH are regarded as two distinct discernments. This is why it is called Teraphim, in plural form.

186) Explanation: The place of opening Yesod Ima inside ZA is in his Chazeh. It follows that revealing it and opening it is in the middle third, and this is the opening and revealing of the house of the Toref that is there over the Tevuna. However, the matter of Rachel’s stealing of the Teraphim and how by this they did not tell Laban that Jacob had fled is as it is written in the explanation about Balak and Balaam, and Aza and Azael.

187) It is explained there that that place is regarded as the tree of knowledge of good and bad, in which there is the sin of Adam HaRishon and Eve, for there is the place of revealing the Hassadim of Daat de ZA in his Chazeh. Hence, there is Yenika there and a grip to the outer ones, which is called “bad.”

Ohr Pashut

187) That place is regarded as the tree of knowledge of good and bad, in which there is the sin of Adam HaRishon and Eve, for there is the place of revealing the Hassadim of Daat de ZA. The middle third of Tifferet is the root that gives Hochma, as Tifferet that rises and mates with HB, and Bina does not mate with Hochma unless through MAN de Tifferet. For this reason, ZA rose and acquired a place inside the Mochin de AVI in order to sustain the Zivug de Hochma in AVI. And that Tifferet that sustains the Mochin de Haya in AVI is called Daat.

For this reason, the middle third of Tifferet de ZA is called “the tree of knowledge,” since it left its root in AVI as their Moach of Daat. However, according to this, we could be mistaken that the Keter of Rachel is also called so, since she, too, takes Mochin de Haya from the middle third of Tifferet de ZA. Indeed, this refers to the Zivug de GAR de Mochin de Haya, which are the inner AVI that were concealed as “the great ring [or seal],” regarded as the Mochin that operated in AVI de Nekudim as Histaklut Eynaim of AVI on each other. It is after this that the middle third of Tifferet de ZA is called the “tree of knowledge,” since there is the prohibition in it not to raise Tifferet as MAN to the inner AVI and mate them in order to extend GAR de Haya as in Nekudim. Conversely, the ascent of this Tifferet as MAN to AVI de Mazla, as is done in all the Mochin de Haya de Atzilut is not forbidden whatsoever. On the contrary, all the corrections are dependent on this because there is no Zivug whatsoever without Mochin de Haya.

However, it has been explained that this Daat is regarded as VAK de Daat and mates through it only the inner VAK de AVI. It has already been explained that this is why Leah is called “the covered world,” since she needs GAR de Haya, and there is no Zivug on them at that time. For this reason, Rachel is called “the revealed world” because she needs only VAK de Haya, and they are revealed in her also in this time, before the end of correction.

188) However, above, when the lights are covered, this illumination of these five Hassadim that are revealed and emerge to the outer ones is by those Raglaim of Leah that enter the Keter of Rachel, and correspond to the opening of the mouth of Yesod of Tevuna.

189) When those lights emerge from Yesod de Tevuna through outside of ZA to make a Keter for Rachel, the light wanes and darkens through the Hitlabshut of Leah’s Raglaim inside Rachel’s Keter. That light cannot exit and pass through the Panim of Rachel because she stands Achor-beh-Achor with ZA, so in the beginning, the lights hit the Achoraim and from there pass through her Panim. Since the Akevim of Leah are there in the middle of Rachel’s Keter, the light does not travel through to the Panim of Rachel’s Keter since those two Akevim of Leah completely stop and take the lights that emerge from within.

Ohr Pashut

189) Those two Akevim of Leah completely stop and take the lights that emerge from within. This concerns the lights of Panim de Neshama in which the Akevim of Leah are established completely for themselves, since the lights of GAR de Neshama are actual illumination of GAR, completely, regarded as from the Chazeh and above. However, from the Chazeh and below they do not suffice for illumination of Panim because there is no quality of Panim from the Chazeh and below, but only through Mochin de Haya. This is the meaning of “Those two Akevim of Leah completely stop and take the lights of Panim.” Yet, Rachel has only lights of Achoraim from them, which are VAK without a Rosh, since she cannot enjoy them for they are covered Hassadim while she needs revealed Hassadim. Hence, Leah’s Raglaim in the place of Rachel’s Keter are regarded as harsh Dinim because in her, the Dinim in them appear, which position Rachel in the state of Achoraim. Understand this well because although Leah’s Raglaim are sweetened through the quality of Panim to the quality of Leah herself, for the quality of Rachel, they are nonetheless complete Dinim that make her Achoraim with ZA for the above-mentioned reason.

190) It is known that the Akevim of Leah are complete and harsh Dinim since they are NH, and all the Behinot of NH are Dinim because they are the edges near the Klipa, especially that it is called “outside the Guf,” as it is known that NH are outside the Guf.

191) Additionally, they are Leah’s Raglaim, whose every Behina is harsh Dinim because she is Malchut de Tevuna, and Tevuna herself is NHY of Bina, which are the last ones in her, and it was said about Bina herself in The Zohar that Dinim are awakened from her.

192) Moreover, Leah herself is from the Achoraim of Malchut de Tevuna and is not regarded as Panim, especially since she is not her Raglaim but rather the bottom Behina of her Raglaim, which are the Akevim, as written in Tree of Life.

193) According to all the above arguments, you find that those Akevim of Leah are complete Dinim. Therefore, there is a grip and nursing to the Klipot, as it is written in the explanation about Balak and Balaam, and Aza and Azael, whose root is Behina Dalet of the above lights in those two Raglaim and Akevim of Leah from which the outer ones suckle. This is why Balaam went to the mountains of the east, to Aza and Azael, as it is written in The Zohar, that before Balaam came to Balak he went and closed himself in the mountains of the east with Aza and Azael.

Ohr Pashut

193) And Aza and Azael, whose root is Behina Dalet of the above lights in those two Raglaim and Akevim of Leah. It has already been explained that those Akevim of Leah are complete Dinim with their illumination below the Chazeh after the end of Yesod de Ima, since the light of Ima, which is illumination of GAR, ends already at the place of the Chazeh, and from the Chazeh and below it is sweetened only by illumination of Haya. Since the illumination of Haya from the Behina of Mochin de Leah do not appear throughout the six thousand years, all those Dinim are therefore without any sweetening at all. For this reason, they have become the roots of the two angels, Aza and Azael, where Aza was made of the right Akev and Azael from the left Akev.

194) This is the meaning of “From Aram Balak will lead me, the king of Moab from the mountains of the east.” We have already explained in the teaching about Balak and Balaam that Behinat Balaam was from the lights that emerge from those Akevim of Leah that are swallowed inside the Keter of Rachel to the outer ones. This is the meaning of Balaam, and this is why he went to the mountains of the east, to Aza and Azael, whose nursing is from there.

195) We have already explained that Laban the Aramaic is Balaam’s father’s father, who was himself incarnated in Balaam and from whom Balaam, his son’s son, learned witchcraft. This wisdom is the wisdom of Laban the Aramaic who praised himself and said, “I can do you harm,” and as was said about Balaam, “For I know that he whom you bless is blessed, and he whom you curse is cursed.”

196) This is the meaning of the wisdom of the Teraphim that Laban had. Through those Teraphim, he obtained all his illuminations. When Rachel stole them, those lights did not come out to the Akevim of Leah, outside, to the outer ones to shine for them, and he did not know that he had fled. Thus, Teraphim are regarded as lights that come out to the outer ones from the Toref of Tevuna, which is her Yesod that is clothed in the place of Chazeh de ZA.

Ohr Pashut

196) When Rachel stole them, those lights did not come out to the Akevim of Leah, outside. The matter of this stealing was done by Rachel’s obtaining of Mochin de Haya, for then those Akevim illuminate as though they are of her organs. For this reason, all the forces of Din that were mingled with them are separated and the illumination of the outer ones, which are the gods of Laban, are completely canceled. This is the meaning of “Why did you steal my gods?” and all his wisdom departed, too, and he did not know that he had fled.

20197) This matter, too, is the sin of Adam HaRishon with the tree of knowledge of good and bad as we explained above that this is his place. He himself is as our sages said, that Eve’s sin was that she squeezed grapes and gave him. The meaning of the matter is that Leah’s Akevim that enter Rachel’s Keter are regarded as grapes, which are Akev in Gematria, as in Akev [heel] of humbleness, and the wine in the grapes are Dinim in those Akevim.

198) It is known that the outer ones are nourished only by the waste of wine, from the yeast in it, which are residue of the holy Din. This abundance that the outer ones suckle is harsh Din, and it is murky wine full of yeast, swallowed in Leah’s Akevim like the wine that is swallowed in the grapes.

Ohr Pashut

198) Murky wine full of yeast, swallowed in Leah’s Akevim like the wine that is swallowed in the grapes. Interpretation: All the Partzufim of ABYA emerged from Tzimtzum Bet, as in “He created them with a small Hey.” Also, it is known that the Klipot were made from those Kelim of ZA and Malchut of the Achoraim de Nekudim that worked with them at the time of the Melachim [kings] after they parted into external and surrounding Kelim called Levush and Heichal. It has also been explained above that there was another flaw in the Kelim of the Melachim that operated in Nekudim since the Dinim of Tzimtzum Aleph ride on it. Know that this Behina in the Klipot is the cup of poison and is called “yeast of the Klipot,” and remember this. All the Klipot were made from using the separated Kelim of ZA and Malchut that were separated by Tzimtzum Bet, and the yeast of the Klipot were made from the Malchut de Tzimtzum Aleph that was mingled with them, and from her is all their power, as with yeast, which are all the power of the strength in the wine.

It was said, “Murky wine full of yeast, swallowed in Leah’s Akevim,” since it has been explained above that any Behina that was not fully sorted, all the Klipot are mingled there. You find that there are two discernments of Dinim in the Akevim of Leah, and they are the roots of the Klipot and the yeast of the Klipot. The Akevim of Leah themselves are from the sorting of Tzimtzum Bet as in all the Partzufim, from which only the Klipot nurse. However, the yeast of wine is also mingled with them, as in “swallowed in Leah’s Akevim,” meaning that they are not apparent on the outside because the whole structure of Leah is from Tzimtzum Bet. Rather, they disappear there and are swallowed in them.

It was said, “Eve squeezed those grapes” since her eating from the tree of knowledge means that she wanted to extend GAR de Haya that sort those Akevim of Leah. It follows that she squeezed those grapes and then the yeast were revealed outside. This is the meaning of the filth that the serpent cast on Eve, since by extending illumination to the yeast of the Klipot, they clung to her and caused her death.

199) Eve squeezed those grapes, and her intention was that by that squeezing, the yeast that are swallowed there would come out, and from them Adam and Eve drank from that wine, the cup of poison. The part of the outer ones is called Sitra de Muta [Aramaic: the side of death]. Hence, they were punished by death and brought death upon her. It is also possible that this is the meaning of Rachel’s death due to the Teraphim as our sages said.

200) Look and see that in Gematria, grapes are Akev, as mentioned above. Hence, the grapes are stepped on to extract wine out of them only with the heels. These grapes are in plural form, which are the above-mentioned two Akevim, each of which is called Elokim, since she is Dinim. The two Raglaim are two names Elokim (and with their ten letters they are also Gematria grapes) and they are Gematria Akev since Elokim is the root of the Din in the Behina of grapes, and in which the wine is concealed and swallowed.

201) In truth, since they are two names Elokim, as well as grapes, two is the least plural, (therefore) why are they Gematria Akev, which is in singular form? The thing is that since the two Akevim are swallowed in the Keter of Rachel, they unite and become one Akev, and this is the Akev of humbleness, and it is not written “Akevim of humbleness.”

Ohr Pashut

201) Since the two Akevim are swallowed in the Keter of Rachel, they unite and become one Akev. It has already been explained above that during the Hitlabshut [clothing] of Akevim of Leah in the Keter of Rachel, Rachel is in a state of Achor-beh-Achor, and those Akevim are NH de Leah. For this reason, they are only one Behina since NH are not regarded as two Behinot except when they are in Behinat Panim.

202) (It seems to me that I heard from my teacher that this is also the meaning of what is written in the portion Tezaveh and in Sifra de Tzniuta, Dinim de Nukva are strong at first, and soft at last, since in Keter de Rachel is the Akevim of Leah, which are the hardness of the Dinim.)

203) Thus we have explained the matter of the sin of Adam HaRishon, how it was with the tree of knowledge, which are in the two bottom thirds of Tifferet de ZA, which are revealed lights of Daat with regard to the Hassadim in it.

21204) Now we must interpret what our sages said in the Midrash and in The Zohar in the portion Balak, 208b, that when it writes “Who sees the vision of the Almighty, falling down and having his eyes uncovered,” it speaks of Aza and Azael. Know that Aza and Azael are two angels rooted and created from the same two lights that emerge from the two Akevim of Leah inside the Keter of Rachel, from which is the grip of Balak, as was said, that they are the complete Dinim and their illumination emerges outside. Also, Aza is made of the right Akev and Azael of the illumination of the left Akev.

205) Conversely, Balaam is not from the illumination of the Akevim themselves but from the illumination of Keter de Rachel which swallows within it the illumination of the two Akevim, as mentioned above. For this reason, he, too, learned all his wisdom from Aza and Azael and suckled from them the way Keter de Rachel suckles from the Akevim of Leah. Since the illuminations of Aza and Azael are revealed in that place, they are called a “vision of the Almighty.”

Ohr Pashut

205) Balaam is not from the illumination of the Akevim themselves but from the illumination of Keter de Rachel which swallows within it the illumination of the two Akevim. It was written above that since those Akevim are regarded as Leah herself, they have sweetening. However, all the Dinim in them are revealed when they illuminate in Keter Rachel from the Chazeh and below. This is the meaning of what the ARI tells us here, that Balaam clings to the Akevim of Leah when they illuminate in the Keter of Rachel, which is why he is regarded as the Sitra Achra.

206) This will explain the matter of the words of our sages in the Midrash and in The Zohar, portion Beresheet, 35a, that Aza and Azael slandered the creation of Adam HaRishon and the Creator dropped them from their place of Kedusha [holiness], and it was said about them, “The fallen ones were in the land.”

207) This is simple, for it is not without reason that they complained about his creation more than the other angels. The reason is that ZON were initially Achor-beh-Achor, and at that time, Leah and Rachel are one above the other in the above-mentioned manner, since the two Akevim of Leah disappear inside Rachel’s Keter, and then Aza and Azael suckle from there.

208) When He wished to create Adam and Eve, it was so that through his actions, he would correct the Nukva so they would return to Panim-beh-Panim and mate together, as in “there is no man to till the land.”

209) When ZON are Panim-beh-Panim, the Akevim of Leah are not inside Keter de Rachel and all those illuminations that emerged from the Akevim of Leah to Keter de Rachel, from which Aza and Azael gripped, were not canceled from there and emerged through the side of Panim since this is where Rachel stands and there is no place for Aza and Azael to grip there, for their grip is only in Achor. The illuminations of Aza and Azael were canceled in the creation of Adam, which is why they complained about His creation, due to the harm that comes to them by his creation. Also, know that Aza should be with He [the letter Hey] and not with Aleph, and I heard from my teacher that he is ADNI in Gematria with the number twelve letters of the filling.

Ohr Pashut

209) When ZON are Panim-beh-Panim, the Akevim of Leah are not inside Keter de Rachel … The illuminations of Aza and Azael were canceled in the creation of Adam. All the suckling of Aza and Azael is from the Akevim of Leah in the Keter of Rachel, which is only when she is Achor-beh-Achor. Since they knew that Adam HaRishon would return ZON to Panim-beh-Panim, regarded as Mochin de Haya, when Rachel takes all of the middle third of Tifferet and corrects also the Akevim of Leah by snatching and stealing, at that time, the illumination of Aza and Azael is completely canceled, “which is why they complained about His creation, due to the harm that comes to them.”

210) However, the rest of the lights that emerge to the side of Achor are not canceled except for this one, since it emerges only when the Akevim of Leah are inside the Keter of Rachel. Upon her return to the Panim, the rest of the lights of Aza and Azael are canceled.

Chapter 11

22211) Now we will explain to you a different introduction. Know that Adam HaRishon, besides his first sin of eating from the tree of knowledge, continued to sin and engendered demons and ghosts and Lilits.

Ohr Pashut [Simple Light]

211) Adam HaRishon, besides his first sin of eating from the tree of knowledge, continued to sin and engendered demons and ghosts and Lilits. Through the sin of the tree of knowledge, he extracted a drop of Keri [sperm] in vain because of the serpent, and the stormy wind clothed inside the serpent clung to him. This is regarded as the yeast of the Klipot, the potion of death, which are Klipot of Malchut de Nekudim on which the Dinim of Tzimtzum Aleph ride. Besides this, he continued to sin during the 130 years when he abstained from his wife and extracted Keri in vain. These were regarded as souls of a precious stone, meaning from the Klipot of Tzimtzum Bet. They are two Behinot, which are called below “first drops” and “final drops.”

There is merit to the first drops of Keri that the Klipot cling only to their Malchut and not at all to the first nine of those drops, since from the perspective of Tzimtzum Aleph there is no grip to the Klipot and Dinim in the first nine. However, opposite this there is a great flaw there that it is impossible to correct them whatsoever before the end of correction, which is the ten lights placed in the Akev. Opposite this there is merit in the final drops that it is possible to correct them during the six thousand years, as well, through Mochin de Haya. However, a great flaw is discerned in them, that the Klipot cling to their first nine, too, since they are from Tzimtzum Bet and from the Klipot that come from the Kelim de Achoraim that operated in Nekudim. Remember well these distinctions between the first drops of Keri and the final drops. This is the meaning of “continued to sin and engendered demons,” etc., since he caused the Klipot to grip also to the first nine of these souls, which is adding a sin.

212) Initially, he ejected Keri in vain. Later, while still doing this bad deed, he came upon his wife, and then Eve was impregnated by him from two drops. From the first drop came Cain, the elder. Then, from the second drop came Abel, his brother.

213) Afterward, he returned to his corruption once again and extracted drops of Keri in vain all those 130 years of abstention from his wife until he engendered Seth. Thus, there were two drops of Keri, one before Cain and one after him, and Cain was in between them.

Ohr Pashut

212-213) While still doing this bad deed, he came upon his wife, etc., one before Cain and one after him, and Cain was in between them. This is the meaning the serpent’s coming upon Eve and casting filth in her, since that first drop of Keri of the yeast of the Klipot from Tzimtzum Aleph mixed with Eve when he came upon his wife, and that filth clung on to Cain. It is as our sages said that when Israel stood on Mt. Sinai, their filth stopped. But the nations of the world, who did not stand on Mt. Sinai, their filth did not stop. However, besides this, the final drops of the 130 years also mixed with Cain in a manner that Cain comprises both and has the same two faults. This is why he is mostly bad.

214) However, when the drop of Cain emerged from Adam HaRishon and he gave it to Eve his wife through connection and copulation, the drop of Cain was still mixed with the drops of Keri that preceded him, since the matters were near to one another. For this reason, all the drops of Keri that emerged from Adam before he engendered the drop of Cain mixed with Cain since they were close together.

215) There is another reason. Since I have already explained to you in Shaar HaGilgulim [Gate of Reincarnations] concerning the Ten Martyrs, that they were from the drops of Keri of Joseph. It was explained there that the souls that emerge as drops of Keri in vain are greater in merit than the rest of the souls because they are from Daat itself, since they are from the awakening of the male. Conversely, the rest of the souls that come by a Zivug of male and female are from the awakening of the female and are only from Hassadim or Gevurot that spread below in VAK de Guf de ZA. Since they are of great height and merit, the Klipot have a strong governance over these drops of Keri [sperm].

Ohr Pashut

215) The souls that emerge as drops of Keri in vain are greater in merit than the rest of the souls because they are from Daat itself. The corrected souls that come from the male and female are extended from VAK of Mochin de Haya as Hesed that is revealed in the Peh of Ima, meaning from the Hassadim that are revealed from Chazeh de ZA and below. These are VAK de Guf and not HGT de ZA, which are GAR de Guf. However, the souls from the drops of Keri come by extensions of GAR de Mochin de Haya, for because this Zivug de GAR does not occur during the six thousand years, since the inner AVI were concealed in RADLA, these souls emerge to the domain of the Klipot in vain. Thus, the souls of the drops of Keri are higher in merit than the corrected souls since they derive from the actual Daat, meaning from GAR de Daat, which bestow upon the Garon and HGT de Guf, which are GAR de Guf.

In VAK de Guf de ZA, meaning from the Chazeh and below, regarded as VAK de Guf since the Garon and HGT are regarded as GAR de Guf de ZA. The reason for it is that the five Behinot KHB ZON in the Rosh, while they are in the Guf they are called HGT NH, and HGT are KHB de Guf or HBD, while those NH are ZON de Guf.

216) Since Cain is the elder, as it is written in the Book of Tikkunim about the verse, “If you carry well,” these very fine drops of Keri mingled with him. Another, third reason, is that since all those drops of Keri are Gevurot because there the Klipot called Keri can grip.

Ohr Pashut

216) Cain is the elder, etc., “If you carry well.” Even though Cain is the crown of Gevura de Daat de ZA and Adam HaRishon and Abel is the crown of Hassadim in their Daat, and it is known that the crown of Hassadim precedes the crown of Gevura, here, however, due to the sin of the tree of knowledge, a change happened where the Gevurot preceded Hassadim. It is known that the majority of light of Haya extracted by the Daat are as a female that encircles a man, and the revealing of the light of Haya of Hassadim comes by the Gevurot as Ohr Hozer from below upward where the Hassadim receive disclosure of illumination of Hochma from the Gevurot that illuminate for them from below upward. For this reason, Cain is regarded as the elder, meaning illumination of GAR, since any quality of GAR of Abel by an illumination of Cain to him is from below upward. This is the meaning of the words, “And it came to pass that when they were in the field, Cain arose,” etc., for he denied him illumination of GAR and thus killed him. His complaint was, “Am I my brother’s keeper?” since in his view, he was not obliged to illuminate to him.

This is the meaning of “And the Lord had regard for Abel and for his offering, but for Cain and for his offering He had no regard,” for so is the order of illumination of Daat de ZA, that the Gevurot do not receive for themselves but in order to illuminate from below upward to Hassadim. It follows that “The Lord had regard for Abel and for his offering,” which is the quality of Hassadim de Daat, and not to Cain in his place. This is the meaning of “If you carry well,” since it angered Cain that he had to illuminate for Abel his brother from below upward, regarded VAK de GAR de Haya, for any illumination from below upward is regarded as VAK while he wanted illumination of GAR de Haya that illuminate as Ohr Yashar instead of HGT de ZA as it was in the HGT of the seven Melachim. This is why “his countenance fell.”

The Creator replied to him about this, “If you carry well,” meaning that only in this manner will all your correction come, meaning in a manner of carrying, from below upward, to improve the Hassadim. He warned him about it, “If you do not [carry] well,” but want to extend GAR de Mochin de Haya to HGT de ZA, then “Sin crouches at the door,” meaning the serpent lies by this door, since this was the sin of the tree of knowledge.

217) Cain is the crown of Gevura. This is why they mingled with him, as they are from his root. For this reason, all the first and final drops of Keri were only from the male, since Cain was born from a male and a female, especially that they were from his root. They were all included with him because they are all from the same root and he must correct all of them. This is why Cain was born mostly bad and with little good, since all the above-mentioned drops of Keri were included in him and many Klipot clung to them.

218) Now we will explain the words of our sages about the verse, “And He blotted out the whole universe,” which is Cain, whom the Creator hung loosely between heaven and earth and the flood came and washed him. The matter concerns what has been explained, that all the first and final drops of Keri of Adam HaRishon were included in Cain since they are from the same root, and especially since he was born from a male and a female and had the ability to correct them and was therefore obliged to correct them.

219) Moreover, he continued to sin, as you know that the whole generation of the flood was Cain’s sons, Mehujael and Methushael and so forth, and all of them were wasting their sperm on the ground, spoiling even more than initially until they were wiped out by the boiling water of the flood, an eye for an eye.

220) Cain himself was their father. Since the day he had sinned until the flood came, the Creator hung him loosely, meaning that what is made through a male and a female is a strong and persisting drop since they emerge from the male as loose water and enter the female where they congeal as a strong and persisting firmament with a Partzuf and strong and hard organs.

221) But the drop of Keri that emerges only from the male has two flaws: 1) It is loose, since it is a drop of water. 2) It hangs in the air since it emerges from the male, who is called heaven, and did not enter the female, who is called earth. This is why it hangs in the air between heaven and earth and has no rest at all until it enters a female.

222) This is what is written about Cain, that he had those two flaws: 1) He was hung between heaven and earth, and 2) he was loose, and all that was due to those drops of Keri that were included in him. When the boiling water of the flood came, an eye for an eye, they found him hanging loosely in the air and wiped him out.

Ohr Pashut

222) Cain, that he had those two flaws: 1) He was hung between heaven and earth, and 2) he was loose. The whole correction of the first drops of Keri was that they clung to Cain by congealing into strong organs that are made by the Nukva by the strong boundary in her. But Cain was as a loose drop of water without a strong boundary, which is why he still yearned to draw GAR de Haya as in the act of the sin of the tree of knowledge, as in “And it angered Cain a lot, and his countenance fell.” Although in fact, he emerged through the Nukva Eve, he had this through the force of the first drops of Keri that had clung to him. Also, he was hung between heaven and earth since his Neshama itself was blemished by the final drops of Keri since they are regarded as the Klipot of Tzimtzum Bet that blemish all the first nine of the Neshama. This is why the ARI writes that she has no rest at all, meaning that the Sitra Achra clung to her in that part of Cain’s soul which was already sorted in him. This is why he was hung between heaven and earth, meaning in the air, which means complete absence of illumination of GAR, for he could not be depicted in the female and receive GAR from her, as the ARI wrote about demons and ghosts and Lilits. This is why the flood came and wiped him out, as in “And blotted out the whole universe,” for “universe” means GAR. Since he lost the illumination of Haya, the flood controlled him.

223) Had he corrected those Neshamot of drops of Keri, the flood would not have wiped them out. But since they had not been corrected, the Neshamot of drops of Keri were hanging in the air of the sky, regarded as demons and ghosts that are always hanging in the air of the firmament, as is often mentioned in The Zohar, whether in Idrat Nasso or in the portion Aharei Mot or the portion Tazria or the portion VaYikra.

224) Since they were not depicted in the female and could not ascend or descend in this world to enter the bodies of children, they were wiped out by the water of the flood, which found them hanging there in the air as demons and ghosts. This is why it is written about Cain that he was hung between heaven and earth, since heaven is the male and earth is the female, and those drops emerged from heaven, which is the male, and did not reach the earth, which is the female, but remained hanging loosely.

225) This is also the meaning of what our sages said, that the demons and ghosts were created on the eve of Shabbat at twilight since they are regarded as those drops of Keri, which were spirits without bodies since they were not depicted in a female. You already know that Cain, too, was born on the eve of Shabbat [Sabbath] near the afternoon prayer, at twilight.

226) After those drops of Keri were wiped out during the generation of the flood, the Klipa that clung to them was removed from them. Since then, they have been reentering the upper female where they are corrected and depicted and descend to this world in bodies of the newborn like the rest of the souls. Since then, they have been gradually correcting.

Ohr Pashut

226) During the generation of the flood, the Klipa that clung to them was removed from them. Since then, they have been reentering the upper female, since being completely wiped out from the earth removed from them the Klipa of the serpent of the first drops, regarded as the yeast of the Klipot, which cannot be corrected. After this hard Klipa has been removed from them, they have become fit to receive correction in the female. This is regarded as the first correction, for as long as this hard Klipa is attached to them, they are completely unfit for any correction.

227) Although all of Adam’s drops of Keri were included in Cain, they are certainly divided into three divisions: 1) drops of Keri before Cain was born, 2) the two drops of Cain himself, who was from a male and a female, 3) drops of Keri after Cain’s birth.

228) Know that although we said above that the souls that come from drops of Keri are much greater and higher than the souls that come from a Zivug of a male and a female, there is still a difference between the drops of Keri before Cain was born compared to those after he was born. The first drops of Keri, before Cain was born, are much greater and better than the drops of Keri after Cain was born.

I have already alerted you that Micah of Moreshet is from the root of Cain and is from those first drops of Keri, which are better. Moreshet comes from the word Resheet [beginning/head]. But Nahum the Elkoshite was also from the root of Cain, except he was from the final drops of Keri, and this is the meaning of Elkoshite, from the word Malkosh [final rain of the year]. It follows that Micah is Yoreh [first rain of the year], and Nahum is Malkosh, which are the final raindrops. Ezekiel the prophet and Hezekiah King of Judah were both from the root of Cain and are from the first drops of Keri, which are better. Since initially, their souls were hanging loose, as mentioned, their souls were mentioned so by the word “strength,” to indicate their correction—that they have been completely corrected and were completely strengthened out of their looseness.

Ohr Pashut

228) The first drops of Keri, before Cain was born, are much greater and better than the drops of Keri after Cain was born. It has already been explained above that there is a great merit to the first drops of Keri, that the Klipa grips only to Malchut in them, but the first nine are clean, whereas in the final drops of Keri, the Klipot cling to their first nine, too.

Their souls were hanging loose … and were completely strengthened out of their looseness. The very possibility to correct the first drops is regarded as congealing of organs with a strong boundary through the Nukva. By this they are certain never to go astray again as with the sin of the tree of knowledge. This is the whole correction that those souls have during the six thousand years. But at the end of correction, they will be completely corrected, as in “legs touching legs.”

Chapter 12

23229) The reason that Israel were exiled among the nations has already been explained in the portion Re’eh concerning the commandment to remember the exodus from Egypt. We said that Adam HaRishon contained all the souls and all the worlds. When he sinned, all those souls fell from him into the Klipot that divide into seventy nations. Israel must be exiled there in each and every nation to collect the lilies of the holy souls that have scattered among those thorns. It is as our sages said in Midrash Rabbah, “Why were Israel exiled among the nations? To add proselytes to them.”

230) The matter of the exile in Egypt was also explained there, since at that time, the majority of those souls or all of them were mingled with the Klipot called “Egypt.” Yet, who these specific souls were is explained in the explanation about Passover and the exodus from Egypt.

Ohr Pashut [Simple Light]

230) The exile in Egypt… were mingled with the Klipot called “Egypt.” Egypt are the Klipot corresponding to the Garon of ZA which is a narrow [Tzar] place. This means that they are regarded as Klipot opposite the GAR de Guf de ZA from the Garon to the Chazeh where the Hassadim are covered, since Hassadim are revealed only from the Chazeh down. This is regarded as the land of Canaan, which is considered VAK de Guf de ZA. As long as the Klipot of Egypt cling in order to suckle from the GAR de Guf de ZA by making the souls sin by extending illumination of Haya to the place of GAR de Guf de ZA so they, too, can enjoy the abundance, HG de ZA remain concealed in the Rosh and do not spread from the Garon down. This is the meaning of the Garon [throat] becoming a narrow place. This implies blocking of Hassadim due to the grip of the Egyptians in the place of the back of the neck of ZA.

This is the meaning of the exile in Egypt, since the souls of the children of Israel fell under their authority and had to serve them according to their wish, to extend to them revealed Hassadim to the place of GAR de Guf de ZA from the Garon downward. This is why the Mochin de ZA departed and did not illuminate to the children of Israel until they were delivered from under their hands and the Mochin de Haya de ZA were born and expanded in their place from Chazeh de ZA and below. This is the meaning of the exodus from Egypt.

In all those explanations, we must remember that correction can come to the souls of people only through Mochin de Haya de ZA since Nukva de ZA, Rachel, does not have the power to deliver souls before ZA obtains Mochin de Haya, much less souls that are the offspring of the Nukva de ZA. By this you will understand that the exile in Egypt was essentially due to lack of Mochin de Haya in ZA. Egypt’s power to enslave Israel was in order to make the souls of Israel sin and draw illumination of Mochin to their quality, to the place of GAR de Guf de ZA, which is called the “gripping of the back of the neck,” which is a continuation of the sin of the tree of knowledge.

However, besides the above-mentioned iniquity, the filth of the serpent that extends from the Klipot opposite Tzimtzum Aleph, called “death,” was also included in them. By this force, they put the children of Israel to death, as in the verse, “If he is a boy, put him to death.” This is so because any unsorted Behina [discernment] includes all the Behinot of Klipot. However, the Egyptians’ main force of evil was the extension of revealed Hassadim to the forbidden place called the “grip of the back of the neck,” regarded as the canceling of the Parsa de Tzimtzum Bet. This is the meaning of “They made their lives bitter with hard work and mortar and bricks.”

231) Now we will explain about them in brief. It was explained above, in the verse, “Go to Joseph; whatever he says to you, you shall do,” for he observed in the spirit of holiness that they were sparks of Keri of holy souls that Adam HaRishon engendered during the first 130 years, called “afflictions of the sons of man,” meaning Adam HaRishon. Through the pleasure he had had while extracting them, as in the pleasures of the sons of man, demon and demons, are Lilit and Naama, etc., they were inverted and became afflictions instead of pleasures. Therefore, he converted them and circumcised them.

Ohr Pashut

231) Therefore, he converted them and circumcised them. Circumcision means removing the foreskin, which is the three bad Klipot clothed in the impure serpent. Joseph circumcised them in order to remove this hard Klipa from them, which is the beginning of all the corrections. However, they still remained in their main Klipa called the “grip of the back of the neck.” Those Egyptians that were circumcised by Joseph later reincarnated in the mixed multitude which Moses toiled to correct them from the grip of the back of the neck, as well.

232) The thing is that concerning what we have clarified about Cain and Abel in the portion Beresheet, the majority of souls come from HG that expand in Guf de ZA and not from Daat itself, although the drops thrown by the layer of wasted sperm are only from the male’s lust, whose Daat awakened to the Zivug and he emits those drops above the upper Daat itself and did not find his Nukva ready for it in the world of Atzilut, since she descended due to the flaw. At that time, they went outside and the females of the Klipot took them, they were depicted in their bodies and they delivered them. These are demons and Lilits and they are called “the afflictions of the sons of man.”

Ohr Pashut

232) Those drops above the upper Daat itself and did not find his Nukva ready for it. It has been explained above that ZON Panim-beh-Panim in Mochin of giving birth come only from VAK de Haya that illuminate only to Rachel. One who extends from Daat means from GAR de Haya, for ZA does not have a Nukva that is ready to receive GAR de Haya because the inner AVI were concealed.

233) It follows that all those demons and ghosts that were created during those 130 years of Adam’s abstention from Eve are high and holy souls from the quality of Daat. They were mingled with the Klipot and require many incarnations in order to cleanse them and make them white until their scum is completely removed from them through many incarnations.

234) For this reason, you find that the Israeli nation was not born before Jacob and onward since the majority of souls were mixed with Klipot and were being sorted and incarnating from generation to generation. Their correction did not begin before Jacob, the senior among the patriarchs, who corrected Adam HaRishon. This is also when the correction of his sons began, namely the above-mentioned souls, and they were gradually sorted in the exile in Egypt until Israel departed from Egypt.

235) This is the meaning of the verse, “Has God tried to go to take for Himself a people from within a people?” Our sages said, “It did not say “a nation from within a people,” but “a people from within a people.” You need to understand this because they were truly inside the Klipot and they were gentiles like them, and they were cleansed and whitened and taken from among those actual gentiles.

Ohr Pashut

235) “A people from within a people.” …they were gentiles like them, and they were cleansed and whitened. In other words, those two forces of Tuma’a [impurity] of the Egyptian people were truly attached to the children of Israel as to the Egyptians, since this is the meaning of the enslavement under them. For this reason, the children of Israel had to be whitened and sorted until these two forces of Tuma’a would move away from their souls, namely the grip on the back of the neck and the filth of the serpent.

236) The beginning of their incarnation was in the generation of the flood. Since they are from that bitter root that emerged through the wasting of the sperm of the afflictions of the sons of Adam HaRishon, they were rebellious and went against the Creator. Their sin was mainly that they wasted their sperm on the ground, as the verse says, “For all flesh had corrupted their way upon the earth.”

237) This is the meaning of “And God regretted that He had made man on the earth,” said about the generation of the flood, implying that they are as the sons of Adam HaRishon himself, who emerged while he wasted his sperm during those 130 years. This is also the meaning of “And God saw that man’s evil was great upon the earth.” It is known that one who wastes his sperm is called “bad,” as in “And Er, the first born of Judah, was bad in the eyes of the Lord,” as mentioned in The Zohar, in the portion VaYechi, for this is the meaning of “No harm shall come to you.” You find that the generation of the flood that emerged by wasting the sperm of Adam are called “truly man’s evil.”

238) It was also said, “And the Lord said, ‘I will blot out the man whom I have created,’” implying that they are souls from the wasting of the sperm of Adam HaRishon himself who was created and who was truly a creation of His hands. This is the meaning of “And all the inclination of the thoughts of his heart is only evil all the day,” since all the intensification of their inclination was the wasting of sperm called “bad,” since they, too, extended from there, and then their Guf was softened by the flood, for the drop of boiling [water] of the wasting of their sperm on the earth. It is as our sages said, “In boiling they corrupted; in boiling they were sentenced.”

239) Afterward, they incarnated a second time during the generation of Babylon, and they, too, acted badly like their fathers, but not by wasting sperm. This is the meaning of the words, “And the Lord descended to see the city and the tower that the sons of man had built.” It was explained in The Zohar and in the Midrash that they were truly the sons of man, Adam HaRishon, implying that they were truly his sons, who came out when he wasted his sperm.

Afterward, they incarnated a third time in the people of Sodom. This is why it was said about them, “And the people of Sodom were bad and very sinful to the Lord,” implying that they were bad in the sense of wasting Adam’s sperms, which is called “bad.”

Ohr Pashut

239) They incarnated a second time during the generation of Babylon, and they, too, acted badly like their fathers, but not by wasting sperm. This means that they did not sin in the male quality, in whom there is the matter of wasting sperm. Rather, they sinned in the quality of the Nukva, to whom this does not apply. However, the matter of the sin was also a continuation from the sin of the tree of knowledge since they wanted to cancel the Parsa of Tzimtzum Bet called “a firmament dividing between water and water.” This is the meaning of what our sages said, “Not all is from Him, He will choose for Himself the upper ones … we will rise to the firmament and fight against Him.” That is, they denied the kernel of the world since Parsa de Tzimtzum Bet is the kernel of the world, as in the words, “He created them with a Hey,” that all the worlds emerged only by the correction of this Parsa, which is the small Hey.

24240) After they incarnated three times in the three above-mentioned generations, and it is written, “God does all these three times with a man,” they incarnated a fourth time in Egypt, in the children of Israel who were born then, in that generation of exile, and then they began to become corrected.

241) This will answer for you one big question that the greatest in the world wondered about, and even in The Zohar, in the portion Shemot, Rabbi Aba asked Rashbi [Rabbi Shimon Bar Yochai], his father, about the reason for the exile in Egypt, why was that exile, and why in Egypt over any other land. And there is another question, which is why the exile was in the form of that ugly enslavement, “And they made their lives bitter with hard work with mortar and bricks,” etc.

242) The matter is explained with the above-mentioned, that those souls drowned in the Klipot in the nation of Egypt. Hence, since in the beginning, in the generation of the flood, they sinned by wasting their sperm, which is why they were softened then, in the days of the flood, by boiling water. For this reason, now, too, Pharaoh sentenced them that every male child who is born “you will throw him in the Nile.” But he sentenced only the males since they sinned by wasting the sperm and not the females.

Ohr Pashut

242) They were softened then, in the days of the flood, …now, too, Pharaoh sentenced them that every male child who is born “you will throw him in the Nile.” These souls of the children of Israel are regarded as the souls that fell from Adam HaRishon with the sin of the tree of knowledge, as is written above, that there were two kinds of flaws in the sin of the tree of knowledge. The first was the emission of the drop of Keri in vain, as yeast of the Klipot, which is considered as pulling on his foreskin, since he dropped those souls in the three Klipot of the foreskin called “stormy wind,” etc. The second was the matter of canceling the Parsa since he extended illumination of GAR de Haya from AVI de Nekudim who were concealed in Atzilut. Thus, he canceled the Parsa between Atzilut and BYA as it happened during the seven Melachim [kings] of Nekudim. This is called “denying the kernel,” since he denied the kernel of the world, which is the small Hey of Hibara’am from which all the worlds of ABYA emerged. For this reason, those souls came in two incarnations, one in the generation of the flood, as it is written, “And He blotted out the whole of the universe,” when the Klipa of the foreskin parted from them. The second was in the generation of Babylon, when the second Klipa of denying the kernel still remained in those souls, and by which they sinned with the city and the tower with its top in heaven, meaning they wanted to cancel the Parsa and draw lights of Atzilut to BYA. Afterward came in the people of Sodom, and then in the souls of the people of Israel in the exile in Egypt. For this reason, those two flaws clung to them as to the Egyptians, which are truly these Klipot.

This is the meaning of “Since in the beginning, in the generation of the flood, they sinned by wasting their sperm, …Pharaoh sentenced them that ‘Every male child who is born you will throw him in the Nile,’” since this Klipa of the foreskin is regarded as death and has correction only in the manner of “and He blotted out the whole universe,” by which the generation of the flood were sentenced. For this reason, Pharaoh, too, sentenced them, “Every male child who is born you will throw him in the Nile,” as well as “If he is a boy, you shall put him to death.”

This is the meaning of “Corresponding to what they sinned in the incarnation of the generation of Babylon, …to rise and deny the kernel, to fight against it. This is why now it was said instead, …and they made their lives bitter building Pithom and Ramesses opposite those city and tower.” The hard work with mortar and bricks is precisely that same iniquity of denying the kernel of the generation of Babylon, and the Egyptians made the children of Israel sin with it.

We should understand the difference between the two incarnations—the generation of the flood and Babylon, and the generation of the exile in Egypt. In the generation of the flood and Babylon, these two Klipot were still attached and mingled inside those souls of the drops of Keri. Hence, they could not be completely corrected. But after the Klipot separated from the souls and clothed in the Egyptians, and the souls themselves in the children of Israel, the correction of the souls of the children of Israel became possible, to bring them out of Egypt, as it is written, “a people from within a people.”

243) Corresponding to what they sinned in the incarnation of the generation of Babylon, “Let us make bricks and burn them thoroughly,” to build the city and the tower, to rise and deny the kernel, to fight against it. This is why now it was said instead, “Let us outwit them, opposite “Let us make bricks,” and they made their lives bitter building Pithom and Ramesses opposite their city and tower.

244) Know that there were two Behinot, since there are souls that were completely corrected and incarnated in those children of Israel in that generation after they descended to Egypt. Among them there are souls that were not corrected and were incarnated in the children of the Egyptians themselves. They are the ones whom Joseph circumcised, as mentioned in the verse (Genesis 41:55), “Go to Joseph; whatever he says to you, you shall do,” and as it is written, “He said to his people, ‘Behold, the people of the children of Israel.’”

245) First he called them “the people of the children of Israel,” and then “They were in dread of the sons of Israel,” not mentioning “a people.” This question was asked in The Zohar in the portion Shemot. The thing is that Joseph sentenced circumcision on those Egyptians, and so did Jacob his father. Our sages said that he, too, made conversions in Egypt, and these are the above-mentioned souls.

Chapter 13

25246) Concerning the lights that we say their roots remained in their places and their illumination emerged outside, we will explain to you about ZA and from it we will conclude about the rest. When Ein Sof emanated Keter, He made it from the five general Partzufim, which are Keter in it, AVI, and ZON in it. Know that when He emanated the Keter in Him, all the Ketarim [pl. of Keter] from there down were included in it one inside the other down to Assiya. How? Keter de Atzilut dresses Keter de Beria, and Keter de Yetzira is over it, and Keter de Assiya is on it, clothing it.

Ohr Pashut [Simple Light]

246) Concerning the lights that we say their roots remained in their places and their illumination emerged outside, we will explain, etc. These words of the ARI from Item 246 through Item 251 are shining keys to the full depth of the wisdom from beginning to end. Without them, there would be no way to understand even one issue to the fullest. Let me present a few questions:

1) Since every Keter of a world or a Partzuf is a branch of its superior Malchut, how can it be understood that Keter, wherever it is, is truly regarded as Ein Sof, if it is only an offshoot of Malchut, which, in every place, is only regarded as a Kli?

2) It is known that there is no degree without twenty-five Partzufim, meaning five Partzufim: AA, AVI, and ZON, clothing one another on an equal level, where each of them has five PartzufimAA, AVI, and ZON to its length. Accordingly, we should understand the difference between them. For example, what is the difference between the inner AA and AA de Abba that clothes it, and AA de Ima, etc., since they are all AA and are regarded as an Emanator? Also, what is the difference between AVI of AA in its length, and AVI of AVI in their length?

3) If the inner AA that clothes the line of Ein Sof also has five Partzufim on the length, meaning AVI and ZON, how then is it possible that AVI, which are a third degree to Ein Sof, will clothe the line of Ein Sof equally with AA, and even more so, for ZON, which are a fourth degree from Ein Sof, to clothe the line of Ein Sof, which is four degrees far from them?

4) At one time, it is said that the Partzufim clothe one another on an equal level, and another time, it says that they clothe one another only one below the other, meaning that the lower one clothes a little bit of the upper one. We should know when they are on an equal level and when they are one below the other, as well as the reason for it.

5) This is the main question around which this text revolves. It is the clarification of what the ARI wrote for us in several places, that even after all the ascents of the worlds that occur during the six thousand years, the ladder of degrees does not change at all, since for example, in the beginning of their emanation, ZON emerged clothing the NHY of AA. They will never raise themselves above it. Even when they clothe GAR de AA, they do not change their place, since at that time, AA rises to AB de AK, and his NHY are in the place of the previous GAR. Then ZA are drawn with them to the previous GAR de AA, but it does not change so as to rise above NHY de AA. Thus, the ascents never change the ladder of degrees.

The reason for this is that the main cause of all those ascents of the five Partzufim of Atzilut are the souls of the righteous. They raise MAN to ZON so that ZON would draw Mochin for them. These Mochin that ZON draw are drawn to him from the Partzufim above him through Ein Sof, and it is known that there is no absence in the spiritual and it cannot be said that they move from one place and come to another. Rather, they stay in all the places they went through since anything in Kedusha [holiness], its root remains wherever it is, and only its illumination extends downward. Moreover, the heart and root of their illumination remains in their place, and their illumination exits.

For example, when ZA draws Mochin de Neshama, these Mochin come from Ein Sof to Partzuf Atik, who takes the level of Keter in this Neshama, by which he has an ascent to Partzuf SAG de AK. Afterward, it gives the Mochin to AA and takes the level of Hochma in Neshama, and by this he has an ascent to Partzuf Atik de Atzilut. He gives the rest of the Mochin to AVI who take for themselves the level of Bina in Neshama, and by this they rise to the previous GAR de AA. They give the rest of the level, meaning VAK in Neshama, to ZA, and he has an ascent from Tabur de AA through the Chazeh de AA. Thus, Atik took the Keter of Neshama, AA took the Hochma de Neshama, AVI took Bina de Neshama, and only VAK from them reached ZA.

It follows that now, too, after obtaining Neshama for ZA, the ladder of degrees has not changed at all, since as ZA grew in VAK, all the ones above him grew to the same extent: AVI in Bina, AA in Hochma, and Atik in Keter. Each one rose to a higher degree so ZA remained in his initial place which is Tabur de AA. However, since AA himself grew and ascended to the place of Atik, you find that his Tabur also grew and ascended to the previous place of Chazeh, and ZA was drawn along with him. It is likewise in the rest of the Mochin that ZA obtains: The upper ones grow first. For example, when ZA acquires Haya, Chazeh de AA ascends to the place of his Garon and ZA is drawn along with him. In Yechida, the Garon de AA ascends to the place of his Galgalta and ZA is drawn along with him. Thus, the ascents do not change the place of the degrees at all, but there is only an overall growth here.

The ARI clarifies this matter here, which is why he must clarify here the order of the emanation of the degrees in general and in particular. The ARI regards AA here as Keter and not as Atik since Atik took Keter de MA and AA only Hochma de MA. The thing is that the ARI wants to detail five Partzufim here—AA, AVI, and ZON—and it is known that there is no existence to Partzuf Nukva before ZA obtains the level of Neshama, since then Nukva has a Partzuf Achor-beh-Achor from Chazeh de ZA and below. It is also known that when ZA obtains the level of Neshama, he ascends and dresses the Chazeh de AA, and AVI rise and clothe GAR de AA where there is Hochma de MA, and AA ascends and clothes GAR de Atik where there is Keter de MA. Thus, now AA already has the level of Keter, and this is why the ARI regards AA as Keter, AVI as Hochma, YESHSUT as Bina, ZA as Ruach, and Nukva as Chazeh de ZA and below, which is Nefesh de Atzilut. So is always the conduct of the ARI: When he counts the five Partzufim of Atzilut, he does not count Atik because at that time, Atik has already ascended to SAG de AK and AA has ascended to GAR de Atik and has become Keter de MA, and AVI as Hochma de MA, YESHSUT as Bina de MA, and ZON as VAK de MA. But below, when he interprets the order of the emanation of the Partzuf, he truly begins with Partzuf Atik.

When Ein Sof emanated Keter, He made it from all five Partzufim, which are Keter in it, AVI, and ZON in it. Here we should remember the two great distinctions that the ARI presented and note them throughout the level of the ten Sefirot, from world to world and from degree to degree: In the ten Sefirot de Ohr Yashar, regarded as Keter, and four Behinot HB TM, there is no division between one world and the next, or between one degree and the next. As they are four Behinot in Atzilut, so they are at the end of Assiya. The only difference from one world to the next and from one degree to the next is only in the Masach.

It is as he explains in the beginning of the chapter, that the ten Sefirot de Ohr Yashar become thicker in an order of four Behinot, each thicker than the other. Behina Aleph is Hochma, Behina Bet is Bina, which is thicker than Hochma, Behina Gimel is ZA, which is thicker still, and in the Kli of Malchut, a Masach was established, which pushes the light back as Ohr Hozer [reflected light]. He explained there that initially, the light of Ein Sof expanded by an order of the above-mentioned Ohr Yashar until the Masach in the Kli of Malchut came along. Then the Masach raised Ohr Hozer to the beginning of the level of Ohr Yashar and clothes them, and then the Atzmut [self] becomes dressed in the Kelim.

This matter requires a long clarification, but I will bring here only a brief summary sufficient for the matter before us. The Kli of Malchut is the primary vessel of reception of the Sefirot. All those four Behinot of Aviut that the ARI presents, in HB TM de Ohr Yashar, are depicted primarily in the Kli of Malchut itself and in the Masach in her. Hence, Malchut and the Masach divide into five Behinot of Aviut in which there are five levels of Zivug de Hakaa [coupling by striking] in the above manner one below the other.

The rule is that the thicker the Masach, the higher the level of Ohr Hozer it elevates. If the Aviut in the Kli of Malchut is fully complete, meaning in Behina Dalet, when the upper light strikes the Masach in her, it raises Ohr Hozer that clothes up to the level of Keter de Ohr Yashar. If the Aviut of the Kli Malchut is only of Behina Gimel, her Ohr Hozer that ascends during the Zivug de Hakaa reaches only the level of Hochma de Ohr Yashar, and this level of ten Sefirot lacks Keter. If the Aviut in Malchut is only Behina Bet de Aviut, her Ohr Hozer reaches only the level of Bina de Ohr Yashar, and the level lacks two Sefirot: Keter and Hochma. If there is only Aviut of Behina Aleph in Malchut, it clothes only the level of ZA and lacks KHB. If there is no Aviut in her at all, but she is like the Behinat Shoresh [root] of the Aviut, she elicits only the level of Malchut, lacking the first nine Sefirot.

Through this Masach, meaning according to those five Behinot of Aviut, the worlds were differentiated from one another, since in the world of AK, Malchut from Aviut of Behina Dalet operated. For this reason, her Ohr Hozer reached the level of Keter. This is why AK is called “the world of Keter.” In Atzilut there was Aviut of Behina Gimel in Malchut; hence, she elicited there the level of Hochma. In Beria there was Aviut of Behina Bet in her, so the Masach elicited the level of Bina. In Yetzira there was Aviut of Behina Aleph in her, so the level of ZA emerged there, and in Assiya there was Aviut de Shoresh in her, which is why there is only the level of Malchut there.

As the Masach distinguishes world from world, so it distinguishes between the five Partzufim in each world. Keter de Atzilut emerges through a Masach of Behina Dalet, and Hochma de Atzilut called Abba emerges on Masach de Behina Gimel, lacking Keter. Bina de Atzilut, called Ima or YESHSUT, emerges through a Masach of Behina Bet and lacks Keter and Hochma, and ZA de Atzilut emerges through Masach de Behina Aleph and lacks GAR, which are KHB. Nukva emerges from Masach de Shoresh; hence, she lacks all first nine Sefirot.

All this pertains only to the level of the degree. Nevertheless, the ten Sefirot de Ohr Yashar KHB ZA and Malchut are equal in all the worlds and all the Partzufim, since even in the world of Assiya, where there is only the level of Malchut, called NHY, and lacking the first nine Sefirot, it does not mean that they are completely absent from the first nine, since it is inconceivable that any degree would emerge without ten Sefirot of Ohr Yashar in it: KHB, ZA, and Malchut. Rather, it means that in fact, she does have ten Sefirot, but since the Aviut in her is very faint, her Ohr Hozer is very faint and only reaches the level of Malchut. As a result, all ten Sefirot in her will be only on the level of Malchut, since Keter will be on the level of Malchut, Hochma on the level of Malchut, Bina on the level of Malchut, ZA in her will be on the level of Malchut, and Malchut herself will be on the level of Malchut, since this distinction of levels does not exist at all in the ten Sefirot de Ohr Yashar.

It is likewise in the world of Yetzira where there is only the level of ZA: All ten Sefirot KHB ZON are on the level of ZA. Likewise, each of the ten Sefirot de Beria is on the level of Bina, so that the matter of the ten Sefirot de Ohr Yashar and the matter of the level in those ten Sefirot are two completely separate distinctions. The ten Sefirot de Ohr Yashar must be in each level and in each degree, even in the smallest of all. But the level of those ten Sefirot is a different matter that depends on the measure of Aviut of the Kli of Malchut that operates in the degree in a Zivug de Hakaa, where the thicker it is, the higher level its Masach raises.

This is the meaning of what the ARI says here, “When Ein Sof emanated Keter, He made it from all five Partzufim, which are Keter in it, AVI, and ZON in it,” since the level of Keter de Atzilut, called Partzuf AA, emerged through a Zivug de Hakaa in the Masach in the Kli of Malchut de Aviut de Behina Dalet. That is, the light of Ein Sof that consists of Keter and the four Behinot of Ohr Yashar called HB TM spread through the Masach in the Kli of Malchut de Behina Dalet and struck it. By the force of the striking of the descent, it rose again as Ohr Hozer and clothed Keter and the four Behinot HB TM de Ohr Yashar. By this, the Atzmut clothed in the Kelim and the degree was completed. Thus, these five Behinot Keter and HB TM de Ohr Yashar were included in one another and became twenty-five Sefirot as soon as they expanded into that Zivug de Hakaa, meaning five Sefirot clothing each other to the width, and in each of which there are five Sefirot KHB TM to the length on an even level.

The reason for it is that anything in Kedusha that moves from place to place, it does not mean that it became absent in its first place and came to another place as is done in corporeality. Rather, there is only an addition here since it remained entirely in the previous place even after its arrival at the next place. Since the Sefira of Keter is the root of all four Behinot de Ohr Yashar and traverse it, they all leave their roots in it. Hence, only the Sefira of Keter contains all five Behinot KHB TM de Ohr Yashar.

Also, the three Sefirot Bina and ZON that necessarily traverse the Sefira of Hochma de Ohr Yashar leave their roots in it, so Hochma contains all four Behinot HB TM to its length, since all that is thicker from another is regarded as lower than it. For this reason, they seem to be one below the other to the length.

Likewise, the two Sefirot ZA and Malchut that traverse the Sefira Bina leave their roots in it. This is why there are three Sefirot in the Sefirot of Bina: Bina, ZA, and Malchut. Similarly, the Sefira Malchut remains in ZA, which comprises two Sefirot, ZA and Malchut, and the Sefira Malchut has only its own quality of Ohr Yashar because no Sefira traverses it.

This Hitkalelut is done because of the five Behinot de Ohr Yashar themselves before the Zivug de Hakaa that raises Ohr Hozer is done and clothes them through Keter. At that time, Keter consists of five Behinot, Hochma of four Behinot, Bina of three Behinot, ZA of two, and Malchut of one.

However, after the Zivug de Hakaa is made and the Ohr Hozer ascends and clothes them, the Ohr Hozer equalizes everyone’s level. You find that now that Hochma has gained the Sefira of Keter by the Ohr Hozer that clothed it and equaled its level to Keter, and Bina gained two Behinot Keter and Hochma through the Ohr Hozer, equalizing her level, too, with Keter, etc., and Malchut gained four Sefirot KHB ZA and her level, too, was equalized with Keter. Thus, each of the five Behinot de Ohr Yashar KHB TM, their level is equal through Keter and they clothe one another in thickness: Each of them has five Behinot KHB TM at the length, for which they become twenty-five Sefirot.

All this is on the degree of the Rosh of the Partzuf. It is known that Malchut de Rosh returns and spreads from above downward with the Ohr Hozer in her, and like them makes twenty-five Sefirot in the Guf, called the Toch of the Partzuf through Tabur. Afterward, they expand in the form of the Sof of the Partzuf in twenty-five Sefirot from Tabur down through the Sium Raglin. Then, after this Hitpashtut to Rosh-Toch-Sof, she is called Partzuf. That is, each Sefira de Ohr Yashar in her, having expanded into Rosh-Toch-Sof, is called Partzuf. Thus, those five Sefirot KHB TM that expanded to a Zivug de Hakaa in Malchut of the Rosh and from there spread into the Toch-Sof to the Sium Raglin are now called five Partzufim AA, AVI, and ZON, which clothe one another on the thickness on an equal level, where each of them has also five Partzufim AA, AVI, and ZON to the length. You find that the twenty-five Sefirot that emerged through a Zivug de Hakaa in Malchut de Rosh have now become twenty-five Partzufim.

This is why the ARI writes, “When Ein Sof emanated Keter, He made it from all five Partzufim, which are Keter in it, AVI, and ZON in it,” as was explained above, that through the five Behinot of Ohr Yashar that expanded into a Zivug de Hakaa in the Masach in Kli Malchut, five Partzufim emerge: AA, AVI, and ZON, which clothe one on top of the other in thickness on an equal level, and each of them contains five Partzufim AA, AVI, and ZON to the length. Together, they are twenty-five Partzufim, as mentioned above. Remember this for the rest of the words of the ARI.

Know that this Zivug for the purpose of Keter of the world of Atzilut was done in Malchut of the world above Atzilut, called “the world of AK.” That is, the five Behinot of Ohr Yashar that expand from Ein Sof traverse five PartzufimAA, AVI, and ZON de AK—until they strike the Masach in the Kli Malchut de AK and the Masach raises Ohr Hozer that clothes these five Behinot de Ohr Yashar. At that time, Keter de Atzilut is emanated and becomes the five general Partzufim AA, AVI, and ZON, in thickness, where each of them comprises five Partzufim AA, AVI, and ZON to the length, which clothe one another on an equal level. Then they descend from there to their place in Atzilut and clothe the line of Ein Sof that spreads in Atzilut.

This thoroughly explains the first question that we asked, how is it possible that Keter will be regarded as actually Ein Sof since he is only a branch emanated by Malchut in its superior world, and Malchut is always a Kli. According to what was explained, it is clear that Keter and the four Behinot of Ohr Yashar extend only from Ein Sof. However, in order to clothe in Ohr Hozer, they mate in a Zivug de Hakaa with the Malchut of the upper one, and from the perspective of this Zivug de Hakaa that is made in Malchut of the upper one, this Malchut is regarded as an Emanator of the lower world. However, the lights of Ohr Yashar themselves come only from Ein Sof and traverse the five Partzufim of the world above, each in its corresponding Behina in the five Partzufim of the higher world.

Thus, installing of Ein Sof—called the Sefira Keter—on the four Behinot of Ohr Yashar, extends from the actual Ein Sof and travels through Partzuf Keter de AK. From him, the rest of the four Behinot of Ohr Yashar expand through the four Partzufim of AK, HB TM, until they come in a Zivug de Hakaa in Kli Malchut de AK, clothe there in a Levush of Ohr Hozer, and descend from there to their place in the world of Atzilut.

It follows that Keter extends only from Ein Sof, and for himself, he is truly Ein Sof, and all that he receives from Malchut of the upper one is only Hitlabshut [clothing] in Ohr Hozer. Likewise, the other four Behinot de Ohr Yashar are only branches of Keter and receive only the Hitlabshut of Ohr Hozer from Malchut of the upper one. What was said in several places, that Malchut of the upper one becomes Atik for the lower one, is a completely different matter that will be explained in its place. According to what was explained, we can understand the rest of the words of the ARI.

When He emanated the Keter in Him, all the Ketarim [pl. of Keter] from there down were included in it one inside the other. Now the ARI explains the order of their clothing one another and the line of Ein Sof in Atzilut after they descended from Malchut of the upper one to their permanent place in Atzilut. Know that the ARI usually calls the five Partzufim to the length of the Partzuf by the names Keter ABYA, where the Rosh of the Partzuf through the Garon is called Keter, from the Garon to the Chazeh it is called Atzilut, which is Partzuf Abba or AVI, from Chazeh to Tabur it is called Beria, and it is Partzuf Ima or YESHSUT, and from Tabur to Sium Raglin of the Partzuf it is called Yetzira and Assiya, or ZON. Thus, there are five Partzufim here on an equal level in thickness—AA, AVI, and ZON—which clothe one another, and each of them has five Partzufim to the length called Keter, Atzilut, Beria, Yetzira, Assiya.

It has already been explained that these five Partzufim to the thickness that clothe one another, which are called AA, AVI, and ZON, are the Atzmut of the Sefirot of the five Behinot of Ohr Yashar. The meaning of the five Partzufim that emerged for each of them to the length and are called Keter ABYA is that they come only from their Hitkalelut in one another. As they emerge from one another, each leaves its root in the one above it, and for this reason they are included in one another.

We should understand the big difference between the Partzufim of thickness and Partzufim of length. The Partzufim of thickness are five degrees separate from one another in a manner of cause and consequence at great distances, since Partzuf Keter is regarded as actually Ein Sof and is considered the emanator and the root of all of them. Partzuf Hochma is very different from it because it is already an emanated light. However, it is considered a second degree of Keter since the Kli in it is very thin and is still regarded as light without a Kli. It is known that as long as the light does not clothe in a Kli, it cannot be discerned as having emerged from the Emanator and is therefore close to the Keter.

Conversely, you find that Bina has grown far from the Partzuf Hochma, which is Abba, since the root of the Kli is already in her, and the light in her is light of Hassadim and not of Hochma. ZA grew even farther because the Kli in him is close to the Kli of Malchut, and Partzuf Malchut is the most separate of all since it is already a complete Kli. This is how the five Partzufim of thickness are so distinct from one another.

However, the five Partzufim to the length that exist in each of them come only from their Hitkalelut in one another and do not change the actual Partzuf in the thickness. For example, Partzuf Keter is regarded as Ein Sof and the root of all four Partzufim. It was said that it comprises all of the other four Partzufim, which spread in it to its length, and are called ABYA. Being the root of Partzuf Hochma, which is Abba, when Abba departed from him, he left his root in him, called Atzilut in him from the Garon to the Chazeh, and is called Keter de Atzilut, meaning the root of Abba.

Also, when Keter emanated Partzuf Ima, she left her root in Keter and is called Beria from the Chazeh to the Tabur, and he is called Keter of Beria, meaning the root of Ima. Also, when Keter emanated the Partzufim of ZON, they left their root in him. These are called Yetzira and Assiya in Keter from his Tabur to his Sium Raglin. This is called Keter de Yetzira and Keter de Assiya, meaning the root of ZA and the root of Nukva.

Thus, all of those four Partzufim ABYA in Keter are but roots, meaning they are all regarded as Ein Sof and have nothing of the quality of the four Partzufim although each of the four Partzufim left its root in Keter because one does not give what one does not have, and also because they emerged from him. Thus, it does not change the quality of Ein Sof in him, but rather Keter Atzilut is regarded as the Keter of Abba, meaning his root. Likewise, Keter de Beria is regarded as the root of Partzuf Ima, and it is Ein Sof, and Yetzira and Assiya in him are regarded as the roots of the Partzufim of ZON, although they are Ein Sof. In this manner, all of those four Partzufim ABYA to the length of AA are all actual Ketarim and do not change in any way because they are roots of the four Partzufim AVI and ZON.

In the same manner, the five Partzufim to the length, Keter and ABYA, that exist in Partzuf Abba in the five Partzufim of thickness do not change the quality of Abba whatsoever. Although it is true that Abba is included in them since he is their root and they passed through him, but the branch cannot change its root in any way. There is nothing of Ima in Beria de Abba. Rather, she is called Beria because she is the root of Ima, and likewise Yetzira and Assiya in Abba. Thus, all those five Partzufim to the length in Abba are regarded as Abba and are all Hochma. This means that they are regarded as emanated light that has no Kli.

Likewise, the five Partzufim to the length in Bina are all regarded as Ima and are all regarded as light of Hassadim. Although she consists of Keter and Hochma, it does not change her quality since the Hitkalelut does not change the essence of the Partzuf at all. Similarly, the five Partzufim to the length in ZON are all regarded as ZON from their Rosh to their Sof.

This is the meaning of what the ARI says, “When He emanated the Keter in Him, all the Ketarim [pl. of Keter] from there down were included in it one inside the other down to Assiya. How? Keter de Atzilut dresses Keter de Beria, and Keter de Yetzira is over it, and Keter de Assiya is on it, clothing it.” He makes the precision of telling us that all those four Partzufim AVI and ZON included at the length of AA are called ABYA. They do not change his Atzmut whatsoever, which is Keter and Ein Sof, and they are all truly Ketarim, meaning they are all truly Ein Sof. However, we should discern about them that Atzilut in it is Keter to Behinat Abba, etc., and Yetzira and Assiya in it are Ketarim to ZON and slightly clothe one another along their length, since from the Garon to the Chazeh it clothes Keter of Atzilut, and from the Chazeh to the Tabur it clothes Keter de Beria, and from the Tabur down are the Ketarim of Yetzira and Assiya. The reason is that any Behina that is attributed to the root of a more Av [thick] Partzuf is regarded as a lower root. Hence, they are arranged one below the other to their length where Keter Beria, which is the root of Ima, is thicker than Partzuf Abba. Therefore, it is considered that Keter de Beria is below Keter de Atzilut, which is the root of Abba, etc., likewise.

This reconciles the second question that we asked: Since each of the five Partzufim in the thickness has the same five Partzufim to the length, what then is the difference between one Partzuf and the other? Now we thoroughly understand the great difference between them. For example, Partzuf Abba, which in AA is called the Atzilut in it, has no similarity with all five Partzufim of Abba to the thickness, since Atzilut de AA is truly Ein Sof but is regarded as Keter de Abba. Conversely, the whole of Partzuf Abba from Rosh to Sof is regarded as emanated light and is not regarded as root and Ein Sof. Even Keter de Abba of the thickness, which is Ein Sof, is nonetheless not regarded as actually Keter because it is in it only through equalizing the level of the Ohr Hozer that equalizes all the Sefirot to an equal level and is only an installment of it in it. But Atzilut de AA is regarded as actual Keter for the light of Ein Sof in the sense that it is the root and the emanator of Abba. In this way you can discern in each of the twenty-five Partzufim the special quality in it, which is very different from those like it that exist in other Partzufim.

The third question we posed there is also answered. We asked how it was possible that Abba in AA to the thickness could clothe the line of Ein Sof since he is Behina Bet from Ein Sof, much less the rest of the Partzufim Bina and ZON that are included in AA to the length. Now it is very clear that all those four Partzufim ABYA included in AA to the length are not at all from the four Partzufim, but all of them are really Ketarim since they are all regarded as Ein Sof. Therefore, all of them clothe the line of Ein Sof.

In this manner, the five Partzufim to the length of Abba, which are Keter and ABYA de Abba, since they are all Hochma, which is the second degree of Keter, they clothe Keter and ABYA de AA on an equal level. Likewise, since the five Partzufim to the length of Ima are all Bina, which are the second degree of Hochma, they clothe Keter and ABYA de Abba, which are Hochma, on an equal level. Similarly, the five Partzufim to the length of ZA, which are all small, clothe Keter and ABYA de Ima on an equal level since they are a second degree of them. In the same way, the five Partzufim to the length—Keter and ABYA de Nukva—are all females, which are a second degree of ZON, and therefore clothe Keter and ABYA de ZON on an equal level.

247) In the individual matter, the allegory is in this: Keter de AA and on it Keter Abba, on which there is Keter Ima and on it Keter ZA and on it Keter Nukva, and all this is in Atzilut. It is likewise in Ketarim de Beria and then in Ketarim de Yetzira, and afterward in Assiya.

Ohr Pashut

247) In the individual matter, the allegory is in this: Keter de AA and on it Keter Abba, etc. He tells us here that even if you find that we detail each of the five Partzufim of the length of Keter into five new Partzufim, such as when AA emanates to Nefesh of Nefesh de Nefesh of the lower one, which must emerge from Partzuf Malchut de Assiya de AA, meaning a fifth Partzuf of the quality of Assiya in it, at that time, each of the Partzufim of the length will necessarily divide into five Partzufim again. He tells us that this does not mean that there is something in them from the four Partzufim to the thickness. Rather, even then they are all Ketarim, since the five Partzufim AA, AVI, and ZON that divide in Atzilut de AA are only Ketarim of those five Partzufim, and the five Partzufim AA, AVI, and ZON that divide again in Beria of Partzuf Keter are only Ketarim of five Partzufim and the items of Yetzira and Assiya of Partzuf AA in a manner that the whole of the new division that was done in the five Partzufim of the length of AA that have now become twenty-five Partzufim to the length does not change the essence of the quality of Partzuf AA in any way, and all twenty-five Partzufim of the length are but twenty-five Ketarim.

Thus far, the ARI spoke only of the inner Partzuf of the five Partzufim of thickness of AA that clothe one another on an equal level, and which is called Partzuf Keter de AA or AA de AA. Initially, he explains the five Partzufim to the length in it, which are called Keter and ABYA of Partzuf Keter de AA. Then he also explains the division of each of these five Partzufim de Keter and ABYA into five new Partzufim to the length which he now calls AA, AVI, and ZON. These are now twenty-five Partzufim which are all only Ketarim.

In Item 248, the ARI explains the other four Partzufim on the thickness of AA, which are called Hochma, Bina, ZA, and Nukva, or AVI, YESHSUT, ZA, and Nukva. In each of those four Partzufim there are also the same five Partzufim to the length, Keter and ABYA, which were explained here in the Partzuf Keter de AA, and sometimes they are classified into the twenty-five Partzufim of the length, as the ARI wrote about the Partzuf of AA.

Know that the division of the Partzuf at the thickness always precedes the length, for the length becomes itemized only by the Hitkalelut of the items on the thickness. Thus, once the five Partzufim of the thickness have been detailed into twenty-five Partzufim of the thickness that clothe one another on an equal level, the five Partzufim to the length are also detailed into twenty-five Partzufim one below the other.

248) When he emanated Hochma, all the Hochmot [pl. of Hochma] in the whole world were included in him, as was mentioned. It is likewise in Bina, in which there are all the Binot [pl. of Bina], and in ZA, all the Zeir Anpins in the whole world, and in Nukva, all the Nukvot [pl. of Nukva].

Ohr Pashut

248) When he emanated Hochma, all the Hochmot [pl. of Hochma] in the whole world were included in him, as was mentioned. In other words, when Partzuf Keter de AA that consists of five Partzufim to the length which are all Ketarim emanated Partzuf Hochma de AA that clothes its thickness, it, too, consists of five Partzufim on its length, which are Keter and ABYA, like AA. However, these five Partzufim to the length of Partzuf Abba of the thickness, called Partzuf Hochma, are all Hochmot from its Rosh to its Sof, as written above, that the five Partzufim made in the length of each Partzuf do not change its own quality in any way since these three Partzufim Bina and ZON that were included in Abba as they pass through him do not create in him any Aviut or a Kli, and he remains entirely emanated light without any Kli as with the Sefira Hochma, since these Partzufim Beria, Yetzira, Assiya are only roots of the three Partzufim Bina and ZON to the thickness. Also, the Keter in him is only an induction of AA that is included in him but is not actually Keter like AA. This is the meaning of “When he emanated Hochma, all the Hochmot [pl. of Hochma] in the whole world were included in him, as was mentioned” in AA, meaning the Keter in him. Partzuf Atzilut, which is Hochma, dresses over him, and on him Hochma de Beria, and on him Hochma de Yetzira, and on him Hochma de Assiya, as mentioned about Keter and ABYA de AA.

It is likewise in Bina, in which there are all the Binot [pl. of Bina], and in ZA, all the Zeir Anpins in the whole world, and in Nukva, all the Nukvot [pl. of Nukva]. This is as was explained above concerning the two previous Partzufim. Likewise, the five Partzufim to the length of the third Partzuf of AA, which are Keter and ABYA de Bina in him, are all Binot. Also, Keter and ABYA de ZA de AA are all small. Even if those five Partzufim of his were to divide into another five Partzufim and he will have twenty-five Partzufim to the length, they would also be all small and there will not be anything in them that is not from the quality of KHB and not from the quality of Nukva of the thickness, and so forth through the end of the world.

This is so because as was explained above, all the division to the length comes only from the Hitkalelut of the Partzufim in one another. For this reason, they do not change the essence of the Partzuf at all. It is likewise in the five Partzufim to the length—Keter and ABYA de Nukva de AA, for they all have one reason.

Thus, we have explained the twenty-five Partzufim of Partzuf Keter called AA de Atzilut, which are five PartzufimAA, AVI, and ZON de AA—which clothe one another on an equal level to the thickness. In each of them there are five Partzufim to the length called Keter ABYA. The main difference in degrees is only the Partzufim of thickness, but in the Partzufim to the length there is no difference at all from the actual Partzuf of thickness. Rather, they are arranged one below the other according to the relation of the branches in the thickness, and each root of Hochma on the thickness is placed under Keter, each root of Bina in the thickness is under the Hochma, slightly clothing it, and likewise each root of ZA in the thickness is under Bina, slightly clothing it, and the root of the Nukva is under the root of ZA.

For this reason, Keter ABYA de AA in the thickness clothe the line of Ein Sof, Keter ABYA de Abba in the thickness clothe it on an equal level, Keter ABYA de Ima clothe it on an equal level, Keter ABYA de ZA in the thickness clothe it on an equal level, and Keter ABYA de Nukva in the thickness clothe it on an equal level. But the five Partzufim to the length in each one clothe one another only slightly and not on an equal level. Thus, Atzilut of each one slightly clothes Keter of each one and stands under it; Beria of each one slightly clothes Atzilut of each one and stands under it and so forth likewise.

249) When AA emanated Abba de Atzilut, the Keter in him took AA for himself and placed everything below his degree in Abba. Thus, all the Hochmot are placed in Abba, as was mentioned regarding AA, and likewise in Ima and in ZON, and in all three worlds BYA.

Ohr Pashut

249) When AA emanated Abba de Atzilut, the Keter in him took AA for himself and placed everything below his degree in Abba. Here the ARI begins to explain the four Levushim de AA called AB, SAG, MA, BON. In each world, there is an inner HaVaYaH from which four Partzufim AB-SAG-MA-BON emerge one below the other. Partzuf AB, called Abba or upper AVI, emerges from the Yod of the inner HaVaYaH. Partzuf SAG that clothe from the Peh of Partzuf AB and below emerges from the Hey of the inner HaVaYaH. Partzuf MA that clothes from the Peh down of Partzuf SAG emerges from Vav of the inner HaVaYaH, and Partzuf BON emerges from the bottom Hey of the inner HaVaYaH.

The inner HaVaYaH of the world of Atzilut are the above-mentioned twenty-five Partzufim of AA, where the inner Keter ABYA de AA in the five Partzufim of the thickness of AA is regarded as the tip of the Yod of this HaVaYaH. The five Partzufim of the length of Abba de AA are Yod of the inner HaVaYaH. The five Partzufim of the length of Ima de AA are the first Hey of the inner HaVaYaH, the first Hey of the length of ZA de AA are the Vav of this HaVaYaH, and the five Partzufim of the length of Nukva de AA are the bottom Hey of this inner HaVaYaH. It has already been explained that all of them are on an equal level.

However, the four Partzufim AB-SAG-MA-BON that emerge from the four letters of the inner HaVaYaH emerge from four special Zivugim of Hakaa: Partzuf AB emerges from a Zivug de Hakaa on Masach de Aviut of Behina Gimel, Partzuf SAG emerges through a Masach of Behina Bet, and Partzuf MA emerges through a Masach of Behina Aleph. This is so because just as the five worlds AK and ABYA differ from one another by the Aviut of the Masach in the Kli of Malchut, the five inclusive Partzufim in each world differ from one another by the Aviut in the Masach.

Thus, Partzuf Keter de Atzilut emerged through a Zivug de Hakaa on a Masach in Kli Malchut whose Aviut is Behina Dalet. When Partzuf Keter emanated Partzuf AB de Atzilut that emerges from Yod of his inner HaVaYaH, he extracted it through a Zivug de Hakaa on a Masach in Behina Gimel, whose Ohr Hozer does not reach the level of Keter but only the level of Hochma, and that Zivug was done in Peh de Rosh of Partzuf Keter. Hence, it is considered that the level of Keter of Partzuf AB remains in the Peh de Rosh of Partzuf Keter and did not emerge with Partzuf AB that was emanated from it. Thus, all five Behinot of Ohr Yashar are lacking on the level of Keter and begin from the light of Hochma.

It is considered that the light of Hochma clothed in Partzuf AB in Kli de Keter. It follows that Keter has descended below the degree of Hochma. For this reason, Partzuf AB begins from the Peh of Partzuf Keter and below, where there are Hochma of the five Partzufim of the length of Keter. With regard to Keter, it is regarded as having no Rosh. Also, when Partzuf AB emanated Partzuf SAG of Atzilut, called Ima, he emanated it through a Zivug de Hakaa on the Masach in Behina Bet, whose Ohr Hozer reaches only the level of Bina. It follows that Ima, too, has no Hochma and has only from Bina down. When Ima emanated Partzuf ZA, she emanated it through a Zivug on a Masach of Behina Aleph, whose Ohr Hozer reaches only the level of VAK, and it has no Bina, too.

Therefore, you find that all the degrees gradually diminish because of the Masach. For this reason, each lower one is regarded as having no Rosh compared to its upper one. Thus, AB has no Rosh compared to Keter and begins to clothe it from the Peh of Partzuf Keter downward. Likewise, SAG is regarded as having no Rosh compared to AB, and AB clothes only from the Peh de Rosh de AB and below, and MA, Partzuf ZA, is regarded as having no HGT de SAG, too, and clothes only from the Tabur down.

He says, “When AA emanated Abba de Atzilut, the Keter in him took AA for himself, and placed everything below his degree in Abba. Thus, all the Hochmot are placed in Abba,” as it is written, that he emanated Partzuf AB, which is called Abba, through a Masach of Aviut of Behina Gimel which elicits only the level of Hochma. Thus, Keter de Abba remained in Peh de Rosh AA. This is why he says, Keter in him took AA for himself,” and gave him only what is below his degree, meaning only from the level of Hochma and below. It is known that the essence of the Partzuf is determined by the highest Behina in it, at the Rosh of its level. Hence, Abba is regarded as all Hochmot, as he says, “All the Hochmot are placed in Abba,” and there is no Behinat Keter in him or from the other Behinot since it is valued entirely according to the uppermost Behina in him.

He says, “as was mentioned regarding AA,” meaning that Partzuf Abba, too, divides into twenty-five Partzufim that are five PartzufimAA, AVI, and ZON—that clothe one another on an equal level to the thickness, and in each of which there are five Partzufim Keter and ABYA to its length. The five Partzufim that clothe one another to the thickness and their Hitkalelut in one another that makes in each of them five Partzufim to the length does not depend at all on the level of the degree, since those were made mainly by the five Behinot of Ohr Yashar themselves. Rather, the Ohr Hozer equals their level to one another, but the level of the Ohr Hozer does not add or take away anything concerning the division in length and in thickness.

Thus, in Abba, too, there is an inner Partzuf called AA de Abba in which there is Keter and ABYA to its length, and it clothes from the Peh of the last Partzuf downward in the thickness of Partzuf Keter, meaning a Partzuf Nukva de Keter. On it, Keter and ABYA of Partzuf Abba de Abba clothe on an equal level, and Keter and ABYA of Partzuf Ima de Abba clothe it on an equal level. Keter and ABYA de ZA de Abba clothe it on an equal level, and Keter and ABYA de Nukva de Abba clothe it on an equal level just as has been explained concerning the twenty-five Partzufim of Keter. However, the difference between them is that although we divided between the five Partzufim of Keter that clothe one another to the thickness according to the distinctions of the five Behinot de Ohr Yashar, they are all still regarded as Ketarim because their level is that they are all the level of Keter. However, regarding those twenty-five Partzufim of Abba, although for itself, we divide his five Partzufim of thickness according to the distinctions of Ohr Yashar, they are all only Hochma since the highest Behina in them is the level of Hochma.

And likewise in Ima and in ZON, meaning in the three Partzufim SAG, MA, and BON de Atzilut, which are called Ima and ZON that emerge from one another through three special Zivugim where SAG emerges from a Masach of Behina Bet and lacks a Rosh with respect to AB, and Nukva lacks a Rosh with respect to MA, which is ZA. However, in Ima, ZA, and Nukva, there are twenty-five Partzufim in each, as was explained concerning Keter and AB. Yet, all twenty-five Partzufim of Ima are Bina, since the highest Behina in them is the level of Bina. Likewise, all twenty-five Partzufim of ZA are on the level of VAK since the highest Behina in them is VAK, and all twenty-five Partzufim of Nukva are Nukva since the highest Behina in them is the level of Malchut called “the level of NHY.” Nevertheless, we should discern in each of them that his five Partzufim of thickness that clothe one another on an equal level are also discerned according to the distinction in the five Behinot de Ohr Yashar, as written above concerning Partzuf AB.

In this manner, there are two discernments to make in each Partzuf: The first is according to the five Behinot of Ohr Yashar, where Keter in it is Ein Sof, Hochma in it is light that is emanated in a very thin Kli, Bina is light of Hassadim at the root of the Kli, the Kli of ZA is thicker, and Nukva is already a complete Kli. Likewise, the rest of the discernments that are there are according to the ten Sefirot de Ohr Yashar. This discernment also applies to the five Partzufim of each degree that clothe the thickness of one another on an equal level.

We should make another discernment: According to values of level, where all twenty-five Partzufim in each degree are arranged according to their level, if the degree is on the level of Keter, all of his twenty-five Partzufim are regarded as Ketarim. If it is the level Hochma, all twenty-five Partzufim are regarded as Hochma. If it is the level of Bina, they are all regarded as Bina, if it is the level of ZA, they are all regarded as ZA, and if it is the level of Malchut, they are all regarded as Malchut. You already know that the level does not depend at all on the five Behinot of Ohr Yashar, but only on the measure of Aviut in the Masach on which the Zivug de Hakaa with the upper light is done.

And in all three worlds BYA, meaning the three worlds BYA below the Parsa of Atzilut. As has been explained concerning the five inclusive Partzufim of Atzilut, in each of which there are twenty-five Partzufim, this also applies to the three worlds BYA that are below the Parsa of the world of Atzilut. Thus, in AA de Beria there are five Partzufim AA and AVI and ZON that clothe one another on an equal level, and in each of them there are five Partzufim Keter and ABYA to the length. Likewise, there are five Partzufim AA, AVI, and ZON in Abba de Beria that clothe one another on an equal level on the thickness where in each of them there are five Partzufim Keter and ABYA on the length. Likewise, Ima de Beria has five Partzufim AA and AVI and ZON that clothe one another at an equal level where in each of them there are five Partzufim Keter and ABYA on the length. These three inclusive Partzufim emerge from one another in three special Zivugim and clothe one below the other.

We should know that AA de Beria lacks GAR and there is only the light of HGT in his Rosh. Inside the Sof of his Guf there is only light of NHY. And yet, it divides into five Partzufim on the thickness where in each there are five Partzufim on the length, since his Rosh is regarded as his Keter and his Toch through the Chazeh is regarded as Atzilut in him. His Sof from the Chazeh down is regarded as his BYA, and all of his five Partzufim on the thickness divide similarly. The inclusive Abba de Beria also lacks GAR, and light of HGT dresses in his Rosh, and only the light of NHY dresses in his Toch-Sof. Nevertheless, it divides into five Partzufim to the length as was explained regarding AA de Beria. Thus, the inclusive Abba de Beria also contains five PartzufimKeter, AA, AVI, and ZON—on an equal level that clothe one another on the thickness, where in each of them there are five Partzufim on the length which are called Keter and ABYA.

The inclusive Partzuf Ima de Beria has complete GAR on the level of Bina, and she, too, has five Partzufim that clothe one another on an equal level on the thickness where in each of them there are five Partzufim Keter and ABYA on the length.

It is likewise in the Partzufim in Yetzira and Assiya since the three worlds BYA are regarded as one Partzuf where Beria is the Rosh, the world of Yetzira is regarded as the Toch, and the world of Assiya is regarded as NHY and Sof. Also, it is known that everything that is found in the Rosh is also in the Guf through the Tabur, which is called Toch, and it is also like that from Tabur down, which is called Sof.

250) Let us elaborate for you on the matter of ZA. Initially, ZA was emanated from Keter AA in which all of ZA is included. Then, AA took the part that belongs to the quality AA and the rest emerged in AVI, and then likewise in AVI. You find that the qualities of son and daughter, which are ZON de AA de Keter de Atzilut remain there, and the rest of the Behinot of ZON emerged (in AVI) in NHY de Tevuna, and then ZON remain there.

Ohr Pashut

250) Let us elaborate for you on the matter of ZA. Initially, ZA was emanated from Keter AA, etc., then AA took the part that belongs to AA. This pertains to the clarification about the five inclusive Partzufim of Atzilut where he says, “When AA emanated Abba de Atzilut, the Keter in him took AA for himself. Thus, all the Hochmot are placed in Abba, and likewise in Ima and in ZON.” Now the ARI explains one Partzuf from among them in detail so as to understand from it the four inclusive Partzufim that emerge through special Zivugim [pl. of Zivug], and whose level gradually decreases because of the Masach. This clarification mainly comes to show that with all the ascents that the Partzufim do, the ladder of degrees from the time they were created never changes.

It has been explained above that here the ARI calls Keter de Atzilut by the name AA, and AB de Atzilut by the name AVI, and SAG de Atzilut by the name YESHSUT. He says, “Initially, ZA was emanated from Keter AA in which all of ZA is included.” This means that when the level of ZA emerged in AA, there was a complete level in him, KHB ZON. “Then, AA took the part that belongs to the quality AA and the rest emerged in AVI,” meaning that when he gave the level of ZA to AVI, he did not give them the full level of ZA through the Keter as it emerged in AA. Rather, he gave them from Hochma de ZA and below, and the level of Keter de ZA remains in AA himself. As Abba himself cannot receive from the quality of Keter de AA when he is emanated from him, for the same reason, he cannot receive anything from Keter de ZA. Rather, he receives from Hochma de ZA and below. “And likewise in AVI,” meaning that when AVI gave the level of ZA to YESHSUT, they gave only from Bina de ZA and below, while Hochma de ZA remains in AVI since YESHSUT is all Bina and cannot receive anything from the quality of Hochma. Likewise, when YESHSUT elicited the level of ZA from himself to the place of ZA, he gave him only the quality of VAK de VAK since he divides into two Tevunot [pl. of Tevuna] where Bina remains in the first Tevuna, and GAR de VAK are in the second Tevuna. Thus, when the level of ZA emerges, it necessarily emerges from the inner HaVaYaH, which is AA, and traverses the Partzufim AVI and YESHSUT that are above him. You find that the core and root of his illumination, which is Keter Hochma Bina de ZA, remains in those above him: Keter de ZA remains in AA, Hochma de ZA remains in AVI, Bina de ZA remains in YESHSUT, and only the branch comes to him, which is VAK, namely ZA of the level of ZA.

It was said, “You find that the discernments of son and daughter, which are ZON de AA de Keter de Atzilut remain there.” This means that the quality of Keter ZON in AA is regarded as its ZON. Yetzira and Assiya de AA are Ketarim for ZON, and he remains there. It is written, “The rest of the Behinot of ZON emerged (in AVI) in NHY de Tevuna, and then ZON remain there.” This means that after he emerges from AA, he traverses AVI and YESHSUT, and Hochma de ZON and Bina de ZON remain there, and only ZA de ZA reach his place, meaning VAK de ZA lacking his first three, which are Keter Hochma Bina that he left in the ones above him as he passed through them. It is written, “In a manner that the root of ZON is that part of their Keter that was included in Keter de Atzilut, and the rest of the ZONs of the rest of the worlds and Partzufim are only illuminations.” In other words, the actual root of ZON should be viewed as only that part of ZON that remained in AA, which is the Keter of Atzilut, for “root” means Keter and Ein Sof. All those ZONs that traverse the rest of the Partzufim and worlds besides Keter, meaning in AVI and YESHSUT are regarded as mere illuminations for ZA and not as actual roots, since Hochma de ZA that remains in AVI is already regarded as an illumination of ZA and not as a root, and Bina de ZA that remains in YESHSUT is regarded as an illumination and not as a root. It is likewise in all the details that divide in the Partzufim AVI and YESHSUT, and only what is left in Keter is called Shoresh [root].

As has been explained regarding the beginning of Atzilut of ZON, so it is in all the Mochin and the upper ones of ZON. ZA takes from each degree that comes to him only the VAK, while Keter, Hochma, and Bina of the degree remain in the three inclusive Partzufim preceding him.

251) In a manner that the root of ZON is that part of their Keter that was included in Keter de Atzilut, and the rest of the ZONs of the rest of the worlds and Partzufim are only illuminations, and so you should conclude about the rest of the Partzufim.

Ohr Pashut

251) So you should also conclude about the rest of the Partzufim. In other words, all the particular and general Partzufim of NRNHY of ZA leave their main illuminations in the three Partzufim above him, for they leave there the Keter, Hochma, and Bina of the Partzuf Mochin, and only their VAK reach ZA. This is what makes the ladder of degrees never to change.

Since this matter is the cornerstone for understanding all the Mochin and ascents of all the Partzufim of ABYA, it is necessary to elaborate on the matters as much as possible. It is known that the ARI regards AA as Keter here, AVI as AB, YESHSUT as SAG, and ZON as MA and BON. It is so because he wants to speak of the five general Partzufim of Atzilut, and this can be depicted only after ZA has achieved GAR de Neshama. At that time, the female Partzufim begin to be built from his Chazeh and below Achor-beh-Achor. In that state, it is necessary that AA has already risen to GAR de Atik and has become Partzuf Keter de Atzilut. Then AVI, too, rose to GAR de AA and became AB de Atzilut, YESHSUT, too, rose to the place of AVI, meaning from Garon de AA down, and became SAG de Atzilut, and ZA rose to the place of YESHSUT, meaning to Chazeh de AA and became VAK to YESHSUT, meaning VAK de SAG, regarded as Neshama de ZA. ZA always has the same Mochin of YESHSUT because they are regarded as Rosh ZA and ZA as their VAK. Hence, when YESHSUT has Mochin de SAG, ZA has GAR de Neshama. When YESHSUT has Mochin de AB, ZA has GAR de Haya, and when YESHSUT has Mochin de Yechida, ZA has GAR de Yechida, and remember this.

Chapter 14

26252) All four worlds ABYA were sorted by the sorting of the Melachim [kings]: The finest is in Atzilut, the one worse than it in Beria, from which Beria was made, and likewise in Yetzira, and then in Assiya. The worst of all, which could not be sorted and remained as a Klipa [shell/peel], are very hard Dinim [judgments] that could not be sorted out from the Sigim [dross]. Their sparks of Kedusha [holiness] remained inside the Klipot [pl. of Klipa], and they are called “eleven marks of incense.”

Ohr Pashut [Simple Light]

1) Indeed, in order to thoroughly understand the above words of the ARI, we must begin to interpret the five general Partzufim of Atzilut from the beginning of their emanation, from the Mochin that were established in them permanently, and of which they are never deficient. In this regard, the ARI wrote that in all five Partzufim of Atzilut there is only the level of MA, called “the new MA.” Atik took Keter de MA, AA took Hochma de MA, AVI and YESHSUT took SAG de MA, and ZON took MA de MA, meaning ZAT de MA. The Kelim of GAR and ZAT de Nekudim connected to them, and each one was corrected through its corresponding Behina in MA. These Kelim are what remained in GAR de Nekudim and are the ones that were sorted out from BYA and were corrected through the five Partzufim of MA de Atzilut. They are called “the five Partzufim of BON de Atzilut.”

2) The ARI calls the five inclusive Partzufim of Atzilut by the name ten Sefirot de MA with regard to the five Partzufim of AK. This is so because there is correction to the five Partzufim of Atzilut only by their ascent and clothing the five Partzufim of AK on an equal level, which will happen at the end of correction. However, in the beginning of their correction through the Emanator, they received from the five Partzufim of AK only his level of MA. This means that when each Partzuf of Atzilut was established, it received the level of MA from its corresponding Partzuf in AK. Partzuf Atik received the level of MA from Partzuf Keter de AK, which is below the Tabur of Partzuf Keter de AK since the Rosh of each Partzuf is its Keter, and the Guf of each Partzuf through the Chazeh is Hochma in it or Atzilut or AB. From the Chazeh to the Tabur, it is Bina in it or Beria or SAG, and from Tabur down it is ZON in it, or MA and BON or Yetzira and Assiya.

3) Partzuf AA de Atzilut received from AK, MA of its Partzuf Hochma, meaning from Tabur de AB de AK and below, and it is called Hochma de MA or AB de MA. Partzuf AVI de Atzilut received MA de SAG de AK, called Bina de MA or SAG de MA, and Partzuf ZON received MA de MA de AK, below Tabur de Partzuf MA de AK called VAK de MA or MA de MA. We should know that GAR de Partzuf Nekudim are regarded as MA de AK, and ZAT de Nekudim are regarded as BON de AK. YESHSUT is Tagin, and MA and ZAT are BON and letters. This refers to MA and BON de AK, which are the internality of GAR and ZAT de Nekudim, from which YESHSUT and ZON de Atzilut receive. YESHSUT receive from MA de AK, which are the internality of GAR de Nekudim, and ZON receive from BON de AK, which are the internality of ZAT de Nekudim.

4) Although Atik does not join the five Partzufim of Atzilut, this pertains only to the BON in him, which is Malchut de AK, the big Hey. But the level of MA is the small Hey of BeHibara’am [when they were created]. For this reason, from the perspective of MA, Atik joins the five Partzufim of Atzilut and is regarded as their Keter. Know that all the ascents of the Partzufim and the worlds are only according to the quality of MA, in which Atik is regarded as Keter and not as AA.

5) You find that each of the five Partzufim of Atzilut is only regarded as VAK, called MA with regard to its corresponding Partzuf in AK, and lacks three degrees—Keter, AB, SAG—with respect to its upper one. These three degrees receive the five Partzufim of Atzilut through the raising of MAN of the lower ones by prayers and Shabbats [pl. of Shabbat (Sabbath)], and special days. At that time, they rise and clothe the five Partzufim of AK. However, it is not permanent since in permanency, each has only the quality of MA of its upper one in AK, which is enough only to sustain the worlds, but not enough for the NRN de Tzadikim [pl. of Tzadik (righteous/letter Tzadik)] since they will not be able to receive from ZON when he has only VAK de MA. Hence, they raise MAN through good deeds and prayers and draw additions of Mochin to ZON. At that time, the NRN de Tzadikim will be able to receive their abundance from him. Because these Mochin above VAK de MA come only through good deeds and MAN of the righteous, they are not permanent in ZON since when the lower ones corrupt their actions and are unworthy of receiving abundance from ZON, the added Mochin promptly depart from ZON.

6) When the righteous raise MAN to ZON and draw for them Mochin de SAG, these Mochin must travel from Ein Sof through the Partzufim of AK and through all the Partzufim of Atzilut until they come to ZON from which they receive NRN de Tzadikim. This causes all the upper worlds to grow by the lower ones’ raising of MAN, since the Mochin remains mainly in the upper ones and only a small branch of them reaches the lower ones.

7) When the Mochin come from Ein Sof to the five Partzufim of AK, they take from them everything that belongs to the quality of AK. Then the five Partzufim of AK give the Mochin de SAG to the five Partzufim of Atzilut. First they come to Atik de Atzilut, which is Partzuf Keter, who takes from them the Keter de SAG and gives the rest to AA de Atzilut. AA takes from them the Hochma de SAG and gives the rest to AVI de Atzilut, and AVI take from them the Bina de SAG and give the rest to YESHSUT and ZON de Atzilut, meaning the MA de SAG. YESHSUT take for themselves the Rosh of MA de SAG and give to ZON the VAK de MA de SAG where they become GAR de Neshama, and then the Mochin flow from ZON to the souls of the righteous. Thus, the lower ones cannot receive anything from ZON before all the upper worlds grow.

8) Likewise, when the lower ones raise MAN in order to draw to ZON Mochin de AB called Mochin de Haya, first, the Mochin are drawn from Ein Sof through the five Partzufim of AK and come to Atik de Atzilut. Then Atik receives the Keter de AB for himself, and AA takes for himself the Hochma de AB and gives the rest to AVI. They take for themselves the Bina de AB, and give MA de Bina de AB to YESHSUT and ZON. YESHSUT receive the Rosh de MA de AB, and ZON the VAK de MA de AB, which become in him GAR de Haya. At that time, ZON take their part and impart the rest to NRN de Tzadikim. This very order applies also when the lower ones draw the Mochin de Haya: Atik, AA, and AVI take the KHB de Yechida, YESHSUT and ZON the MA de Yechida, where YESHSUT receive the Rosh de MA de Yechida and ZON receive the VAK de MA de Yechida, and the rest is imparted upon the NRN de Tzadikim.

9) According to the above you will understand the exact order of ascent of the Partzufim and the worlds when the Mochin de Keter AB SAG are bestowed upon the five Partzufim of Atzilut. When the Mochin de SAG de AK are bestowed upon the five Partzufim of Atzilut, Atik takes Keter de SAG. Accordingly, Atik makes one ascent from the place of MA of Partzuf Keter de AK, meaning from the broken place Tabur of Partzuf Keter de AK, and rises and clothes the place of SAG of Partzuf Keter de AK, which is the place of the Chazeh de Partzuf Keter de AK.

Partzuf AA de Atzilut, which takes Hochma de SAG, also makes one ascent from the place of MA de AB de AK, which is from his Tabur and below, to the place of SAG de AB de AK, which is the place of the Chazeh de AB de AK and clothes there.

The Partzufim of AVI de Atzilut also make one ascent from the place of MA de SAG de AK, which is the place below Tabur de SAG de AK to the place of SAG de SAG, meaning the place of Chazeh de SAG de AK.

Likewise, YESHSUT de Atzilut make one ascent from the place of MA de MA de AK, which is from Tabur of MA de AK and below, to the place of SAG de MA de AK, meaning to the place of Chazeh de SAG de MA de AK. Likewise, ZON make one ascent from the place of VAK of MA de MA de AK to the place of VAK de SAG de MA de AK.

Likewise, the souls of the righteous rise along with the world of Beria to the place of Nukva de ZA, meaning to the Chazeh and below of ZA de Atzilut, and Ruach de Tzadikim rises with the world of Yetzira from their place to the place of Beria. Likewise, Nefesh de Tzadikim rises with the world of Assiya to the place of Yetzira.

10) When the Mochin de AB de AK are imparted upon the five Partzufim of Atzilut, which are Mochin de Haya, Atik de Atzilut takes from them the Keter de AB and makes a second ascent from the place of Chazeh de Partzuf Keter de AK to the Peh of Partzuf Keter de AK, which is from the place of SAG to the place of AB of Partzuf Keter.

AA takes from them the Hochma de AB and ascends from the place of SAG de AB de AK, which is the place of his Chazeh, to the place of the Peh and below of Partzuf AB de AK which is AB de AB.

Likewise, AVI make a second ascent from the place of SAG de SAG de AK, which is the place of Chazeh de SAG de AK, to the place of the Peh of Partzuf SAG de AK, which is the place of AB de SAG de AK.

Also, YESHSUT rise from the place of SAG de MA de AK, which is the Chazeh, to the place of AB de MA de AK, which is his Peh.

Also, ZON rise from the place of VAK de SAG de MA de AK to the place of VAK de AB de MA de AK which is AB de BON de AK.

In addition, the souls of the righteous ascend with Beria from the place of Nukva de ZA, which is the place from Chazeh de ZA and below, to the place of Peh de ZA, which is from the place of Tabur de AA de Atzilut. Also, Ruach of the righteous ascends with the world of Yetzira to the place of Nukva de Atzilut, which is from Chazeh de ZA and below, and Nefesh of the righteous ascends with the world of Assiya from the place of Yetzira to the place of Beria.

11) When the Mochin de Keter de AK are imparted upon the five Partzufim of Atzilut called Mochin de Yechida de AK, Atik de Atzilut takes from them the Keter de Keter and makes a third ascent from the place of Peh de Partzuf Keter de AK, which is the place of AB, to the place of his Galgalta, and clothes the Rosh of Partzuf Keter de AK which is the place of Yechida de Keter de AK.

Likewise, AA makes a third ascent from the place of Peh de Partzuf AB de AK, which is AB de AB de AK, to the place of Rosh de Partzuf AB de AK, which is the place of Yechida de AB de AK.

Additionally, AVI de Atzilut make a third ascent from the place of Peh de Partzuf SAG de AK to the place of Rosh SAG de AK, where there is Yechida de SAG de AK.

Also, YESHSUT make a third ascent from the place of Peh de Partzuf AB de MA de AK to the place of Rosh MA de AK, where there is Yechida de MA de AK.

And ZA ascends from the place of VAK de AB de MA de AK to the place of VAK of Yechida de MA de AK, which is the Rosh of BON de AK, since in general, VAK de MA are Rosh-Toch-Sof de BON de AK, as mentioned in Item 3.

Also, the souls of the righteous make a third ascent with the world of Beria from the place of Peh de ZA, which is in the place of Tabur de AA, to the place of Rosh ZA de Neshama, which is the place of Chazeh de AA de Atzilut. Also, Ruach of the righteous ascends with the world of Yetzira from the place of Nukva de ZA to the place of Peh de ZA at the place of Tabur de AA, and Nefesh of the righteous ascends with the world of Assiya from the place of Beria to the place of Nukva de Atzilut, which is from Tabur de ZA de Atzilut and below.

You find that now the five Partzufim of Atzilut have ascended and clothed each one its corresponding Partzuf in AK, and the three worlds BYA below Parsa de Atzilut, ascended with the NRN de Tzadikim and clothed BYA de Atzilut above the Parsa. This is the completion of the ascent of the worlds that unfold during the six thousand years.

12) Indeed, all those ascents that were scrutinized do not mean that each of the five Partzufim of Atzilut entered among the Partzufim of AK to clothe its corresponding Partzuf there. This is impossible since the five Partzufim of AK and the five Partzufim of Atzilut stand and clothe each lower Partzuf from the Peh of the upper one downward. AB dresses Partzuf Keter de AK from his Peh down, SAG dresses AB from the Peh down, MA de AK from Tabur de SAG de AK downward, and BON de AK from the Peh of MA de AK and below. Atik de Atzilut is over MA and BON de AK, which is from Tabur de SAG and below, and AA dresses from Peh de Atik downward. AVI clothe from Peh de AA and below, YESHSUT clothe from Chazeh de AVI and below, and ZON clothe from Tabur de AA and below. This is the order of clothing in the constant state, when there is only the level of the new MA of the five Partzufim of AK in the Partzufim of Atzilut. Accordingly, you will understand that the ascents are actually on the externality of the Partzufim of AK although they aim opposite the Partzuf opposite from it in the internality of AK. It is likewise with the ascents in the five Partzufim of Atzilut themselves, from Partzuf to Partzuf.

To understand this, we must first know the exact meeting points between Keter and ABYA of each lower Partzuf in the place of Keter and ABYA of the Partzuf above it, both in the five Partzufim of AK and in the five Partzufim of Atzilut.

13) You already know that each Partzuf divides into Keter and ABYA where its Rosh is called Keter, its Toch from Peh to Chazeh is called Atzilut or AB, from the Chazeh down to the Tabur it is called Beria or SAG, and from Tabur down to the Sium Raglin it is called Yetzira and Assiya, or MA and BON, or simply MA. We must always remember that any Rosh is Keter and is Yechida, and its Sium is the Peh. Also, from the Peh to the Chazeh it is Hochma, Atzilut, AB, Haya, and every Chazeh through Tabur is Bina, SAG, Beria, Neshama. Also, anything from Tabur downward is ZON, MA and BON, VAK without a Rosh, Yetzira and Assiya, Ruach Nefesh.

However, this above comparison is completely accurate only in Partzuf Keter which has the level of Keter and Yechida. The NRNHY are divided in it in complete accuracy. In the rest of the Partzufim from Hochma downward, which gradually diminish, the above division is not completely accurate but only relative. That is, it is correct only from its own perspective and not from the general NRNHY.

14) Before we come to arrange the state of the clothing of the Partzufim and their meeting points with one another we should first introduce four truths: The first is that those two Partzufim called MA and BON de AK that we already spoke of have Keter ABYA in each of them. MA begins from Tabur of the inner AK, called Keter, and ends equally with the Raglaim of Atzilut. Clothing ABYA de MA de AK are Keter and ABYA de BON de AK, which are the internality of GAR and ZAT de Nekudim that clothe them—GAR on MA de AK at an equal level, and ZAT of Nekudim before their breaking clothed BON de AK at an equal level. Now, in the world of correction, when Atik de Atzilut clothes GAR de Nekudim through their Peh, you find that the level of Atik de Atzilut is equal to the level of MA de AK, and it is known that AA de Atzilut clothes from Peh de Atik downward. Thus, it takes the whole place of ZAT de Nekudim whose level was equal with Partzuf BON de AK. You find that the level of AA is equal to Partzuf BON de AK.

The second is that YESHSUT, which are the bottom Partzuf de AVI and are regarded as ZAT de SAG at their source, in order to engender Mochin for ZA, AVI elicited YESHSUT outside of their degree and became Rosh de MA. That is, they became recipients of Mochin for ZA, for the world was unfit to receive the quality of Rosh and GAR were YESHSUT not diminished and emerged from the quality of SAG to the quality of Rosh de MA, since by this they bestow Rosh and GAR to ZA. For this reason, we should make two discernments in YESHSUT: The first YESHSUT is HGT de AVI and ZAT de SAG, and the second YESHSUT is NHY de AVI and GAR de MA.

The third is that all that is imparted upon this second YESHSUT prior to the end of correction is from Partzuf MA de AK as it is regarded as the Rosh of BON de AK, and all that is imparted from AK to ZA is only from BON de AK, regarded as VAK de MA de AK. This depends on what is explained in the second truth.

The fourth is that it is known that AB SAG de AK ended above Tabur of Partzuf Keter de AK. However, when the five Partzufim of AK received the level of the new MA for the purpose of the correction of the five Partzufim of Atzilut, AB SAG de AK grew longer and extended below Tabur de AK through the Tabur of Partzuf MA and BON de AK.

15) Now we will explain the order of the clothing of the five Partzufim of AK and their meeting point with one another. Typically, Partzuf Keter de AK is regarded as the inner HaVaYaH and divides at its length into Keter and ABYA, and the other four Partzufim are its four garments. Keter and ABYA de AB de AK clothes from the Peh down. It is clear that as the uppermost Behina of Partzuf AB descended one degree from Partzuf Keter, so does each of the other Behinot of AB descend one degree. Thus, Keter de AB de AK clothes the Atzilut of Partzuf Keter de AK; therefore, Atzilut de AB also necessarily descends and clothes Beria de Partzuf Keter, Beria de AB clothes Yetzira de Partzuf Keter, and Yetzira and Assiya de AB clothe Assiya de Partzuf Keter.

16) Partzuf SAG de AK also descended one degree from Partzuf AB de AK since it lacked Hochma. Compared to Partzuf Keter, it descended two degrees: Keter as well as Hochma. You find that Keter and ABYA of Partzuf SAG de AK clothe ABYA of Partzuf AB and BYA of Partzuf Keter. Also, Keter SAG de AK clothe Atzilut of AB de AK, meaning from his Peh to his Chazeh, and clothed within him is Beria of Partzuf Keter de AK from his Chazeh to Tabur. Atzilut of Partzuf SAG clothes Beria of Partzuf AB from the Chazeh to his Tabur, and in him, Yetzira of Partzuf Keter de AK is from his Tabur down. Beria of Partzuf SAG clothes Yetzira of Partzuf AB from his Tabur down, and in him is Assiya of Partzuf Keter de AK, and Yetzira de SAG clothes Assiya of Partzuf AB.

17) Partzuf MA de AK descended one degree from SAG because it lacks Bina, and two degrees HB from Partzuf AB, and three degrees KHB from Partzuf Keter. You find that Keter of Partzuf MA de AK clothes Atzilut de SAG de AK, within which is Beria de AB, within which is Yetzira of Partzuf Keter, meaning below the Tabur. Atzilut de MA clothes Beria of Partzuf SAG, within which is Yetzira de AB, and within it Assiya of Partzuf Keter. Beria de MA clothes Yetzira de SAG within which is Assiya de AB, and Yetzira de MA clothes Assiya of Partzuf SAG.

18) Partzuf BON de AK descends one degree from Partzuf MA de AK, two from SAG, three from AB, and four from Partzuf Keter. Keter de BON clothes Atzilut de MA, within which is Beria de SAG, within which is Yetzira de AB, within which is Assiya of Partzuf Keter de AK. Atzilut of Partzuf BON de AK clothes Beria de MA, within which is Yetzira de SAG, within which is Assiya de AB. Beria of Partzuf BON de AK clothes Yetzira de MA, within which is Assiya de SAG, and Yetzira and Assiya of Partzuf BON de AK clothe Assiya of Partzuf MA de AK.

19) It follows from the above that the Rosh of Partzuf Keter de AK is revealed, and Atzilut de Keter is in the first clothing of Rosh AB, Beria of Partzuf Keter is inside Atzilut de AB inside Rosh de SAG, Yetzira of Partzuf Keter is inside Beria de AB, and inside Atzilut de SAG, inside Keter de MA. Also, Assiya of Partzuf Keter is inside Yetzira de AB, inside Beria de SAG, inside Atzilut de MA, inside the Rosh of BON.

The second part of Assiya de Keter is inside Assiya de AB, inside Yetzira de SAG, inside Beria de MA, inside Atzilut de BON. The third part of Assiya de Keter is inside the second part of Assiya de AB, inside Assiya de SAG, inside Yetzira de MA, inside Beria de BON. Also, Assiya of Partzuf MA is inside Yetzira and Assiya de BON.

20) Now we will thoroughly understand how each of the five Partzufim of Atzilut must extend its Mochin from its corresponding Partzuf in the five Partzufim of AK, and yet does not enter among the Partzufim of AK but only ascends in the externality of all the Partzufim of AK, but aiming opposite the meeting point of its corresponding Partzuf that stands in the internality of AK.

We will begin with the beginning of the emanation of the five Partzufim of Atzilut when they first emerged from the five Partzufim of AK. It has already been explained that initially, they received from AK only its MA. However, this does not pertain to Partzuf MA de AK that clothes from Tabur of Partzuf Keter de AK downward, since this is regarded as the VAK of AK itself. Rather, it pertains to the quality of MA of each and every Partzuf of the five Partzufim of AK, called Yetzira and Assiya of each of the five Partzufim of AK. For this reason, the ARI calls this MA of each of the Partzufim of AK by the name “the new MA,” so as not to mistake it for the MA of AK itself.

Atik de Atzilut received Keter de MA and then rose and clothed GAR de Nekudim, which are on the same level as Partzuf MA de AK within which is Atzilut de SAG, within which is Beria de AB de AK, within which are Yetzira and Assiya of Partzuf Keter de AK, which is the MA of Keter de AK. From this MA of Partzuf Keter de AK, Atik receives the Keter de MA since MA de Keter has the same relation as the Keter de MA. Thus, Atik de Atzilut truly clothes the externality of the Partzufim of AK, meaning the Rosh of MA de AK, which is its external Partzuf in this place. However, he does not receive from him because he is attributed to YESHSUT and ZON de Atzilut. Rather, there, in that place in the internality of AK, is the meeting point of MA de Partzuf Keter de AK, which is why he can receive from him the Keter de MA, and it is known that MA de Keter is the same Behina as Keter de MA.

21) In this manner, when AA de Atzilut received Hochma de MA, he rose and clothed Atzilut de Atik, which is from Peh de Rosh de Atik and below. There is the meeting point of Yetzira and Assiya and MA of Partzuf AB de AK from which he receives the Hochma de MA, since Atzilut de Atik is on Keter BON de AK, within which is Atzilut de MA de AK, within which is Beria de SAG de AK, within which is MA of Partzuf AB de AK from which AA receives his Hochma de MA, since MA de Hochma de AK has the same relation as Hochma de MA. Thus, the place of Atzilut de Atik, where AA rose when he was emanated, aims for the meeting point with MA de AB that is attributed to AA.

22) Likewise, AVI de Atzilut, who received upon their emanation the level of Bina de MA, need to receive it from Yetzira and Assiya and MA de SAG de AK since they are attributed to Bina. For this reason, they rose to the place of Atzilut de AA from his Peh to his Chazeh, which is the meeting place with MA de SAG de AK, since within Atzilut de AA, Beria de Atik is clothed, and in it Atzilut de BON de AK, within which is Beria de MA de AK, within which are Yetzira and MA de SAG de AK, which are MA de Bina, from which AVI receive Bina de MA since MA de Bina is Bina de MA. Thus, the place of emanation of Atzilut de AA, where AVI rose upon their emanation, aims for the meeting point with Yetzira and Assiya de SAG de AK attributed to AVI.

23) The first YESHSUT are regarded as ZAT de Bina. Hence, they receive the Behinat ZAT of the level of Bina de MA together with AVI. The second YESHSUT take GAR de VAK de MA de MA and clothe from the Chazeh of AA and below to Beria de AA which is the meeting place with MA of Partzuf MA de AK.

24) Upon the emanation of ZON that receive only VAK de MA when they are emanated, they must receive from Partzuf BON de AK that is attributed to them. Hence, they rose and clothed Yetzira and Assiya de AA, meaning from his Tabur down, which is the meeting place with Yetzira and Assiya de BON de AK, regarded as VAK de MA, since the level of AA is equal to the level of BON de AK.

Thus we have thoroughly explained the order of the emanation of the five Partzufim of Atzilut from their beginning, meaning in the five levels of MA that took from the five Partzufim of AK, where each clothes its upper one, but aiming opposite the meeting point with the Partzuf of AK attributed to it.

25) You find that Atik de Atzilut, which took GAR de Nekudim, begins from Tabur de AK since GAR de Nekudim began from Tabur de AK. Hence, it clothes MA and BON de AK, meaning on an equal level with Rosh MA de AK and receives through there from Yetzira and Assiya of Partzuf Keter de AK. AA clothes Atzilut de Atik from Peh to the Chazeh, and receives through there Hochma de MA, from Yetzira and Assiya de AB de AK. AVI clothe Atzilut de AA from Peh to [the Chazeh] the Tabur. Through there they receive Bina de MA from Yetzira and Assiya of Partzuf SAG de AK. Also, YESHSUT clothe AVI and receive ZAT de SAG de MA. ZON clothe AA from the Tabur down, and through there, ZAT de VAK de MA receive from Yetzira and Assiya de BON de AK, which is VAK de MA. All these levels of MA that received from the five Partzufim of AK are regarded as the core of their emanation and no diminution or change will ever happen in them because Atik will never diminish more than the level of Keter de MA, or AA from the level of Hochma de MA, or AVI and YESHSUT from the level of Bina de MA, or ZON from ZAT de VAK de MA.

26) The parts of BON that were established with the above-mentioned five levels of MA also stay permanently and no diminution will ever happen in them. It has already been explained above that all the Kelim of GAR and ZAT de Nekudim that were canceled and broke are called BON after they were corrected through the five above-mentioned levels of MA.

In Atik, GAR de ZON in Nekudim were corrected, meaning the first five of Keter de Nekudim, and GAR de Abba de Nekudim, and the first four of Ima de Nekudim, and the seven Ketarim. They were connected and merged with the level of Keter MA, which Atik took from MA of Partzuf Keter de AK and they became one Partzuf, Atik and his Nukva. The level of MA is Atik Dechura [male], and the level of BON became his Nukva.

Through Hochma de MA that AA took from MA de AB de AK, the bottom half of Keter de Nekudim was corrected and became Nukva to him. Through Bina de MA that AVI and YESHSUT took from MA de SAG de AK, VAK de Hochma were corrected, Bina de Nekudim. Through ZAT de VAK de MA that ZA took, ZAT de Nekudim were corrected.

27) The reason why the parts of Nekudim were divided specifically among the five Partzufim of Atzilut in the above manner has been thoroughly explained. However, in general, this whole correction that the Kelim of Nekudim received through the above-mentioned five levels of MA are nothing more than the VAK of each Partzuf in Nekudim. Even those GAR de Abba and first four of Ima de Nekudim that Atik took are only regarded as VAK de GAR de HB de Nekudim since they are regarded as AVI de Nekudim that emerged in Katnut Nekudim as Achor-beh-Achor. The reason why nothing more than VAK was corrected in them is simple: Their whole correction came through MA that the five Partzufim of Atzilut received from Yetzira and Assiya of the five Partzufim of AK, which are regarded as VAK of the five Partzufim of AK, since MA and Yetzira and Assiya, or Nefesh Ruach, are all one and are regarded as VAK without GAR. GAR is called KHB or Keter AB SAG, or Yechida Haya Neshama, and you see that all that was corrected in the constant five Partzufim of Atzilut is only the level of MA, which is VAK from the five Partzufim of AK. Hence, it is enough to come from the Din in order to be as the accused, and the Kelim de Nekudim, too, could be corrected only in the VAK in them.

However, when the five Partzufim of Atzilut permanently receive their missing first three, which are the three Behinot Keter-AB-SAG, when each Partzuf receives from its corresponding Partzuf in AK, the correction of the Kelim de Nekudim will also be completed in their GAR. At that time, all the Parsas will be canceled and it will be the end of correction. Then the five Partzufim of Atzilut will rise and clothe the five Partzufim of AK permanently, on an equal level.

However, even before the correction, the five Partzufim of Atzilut receive GAR de AK through the good deeds and raising MAN of the NRN de Tzadikim and on special days and Shabbats [Sabbaths], until you find that by the Mincha [afternoon] of Shabbat, each of the five Partzufim of Atzilut has obtained its corresponding GAR in the five Partzufim of AK. At that time, Atik receives the Keter of Partzuf Keter de AK and is with him on the same level, AA receives Keter de Partzuf AB de AK and is with him on the same level, AVI receive the Keter of Partzuf SAG de AK and are with him on the same level, and YESHSUT receive the Keter of Partzuf MA de AK and are with him on the same level. Also, ZA receives the Keter of BON de AK and he is with him on the same level.

However, at that time, Nukva de ZA receives the quality of Atzilut de BON de AK since she will not be able to become corrected even if not permanently before the end of correction. You find that even prior to the end of correction, the five Partzufim of Atzilut will be able to receive their GAR from the five Partzufim of AK. However, there are three flaws here: 1) It is not permanent. 2) The three worlds BYA can receive their lights only through an ascent to Atzilut, above the Parsa, and BYA in their place are devoid of light. 3) The Nukva will not be able to receive her Yechida from Keter BON de AK since her ascent is only through Atzilut de BON. But at the end of correction, Nukva, too, will receive her Keter, the Parsa will be canceled, and the Raglaim of Atzilut will spread to BYA as in Raglaim reaching Raglaim, since the Raglaim of Atzilut will then be equal to the Raglaim of AK that end at the point of this world, and they will remain permanently since all the Klipot will end. However, afterward there will be many ascents, and we should not prolong.

28) We should also explain the matter of the meeting place of the five Partzufim of Atzilut, each with its corresponding Behina in AK when they attain the first three from the five Partzufim of AK. When the lower ones raise MAN and Mochin de SAG are imparted from Ein Sof to the five Partzufim of AK for the purpose of the five Partzufim of Atzilut, they first reach Atik. Afterward, Atik rises from its permanent place in Keter MA de AK to the place of Rosh de SAG, within which is Atzilut de AB de AK, in which is Beria of Partzuf Keter de AK. From there Atik takes the Mochin de SAG attributed to him, which are Keter de SAG, since SAG of Partzuf Keter has the same relation as Keter SAG.

When AA receives Mochin de SAG, it rises from its permanent place, from the place of Atzilut de Atik, to GAR de Atik in which there is Keter MA de AK, in which is the Atzilut of SAG de AK, within which is Beria de AB de AK. From there he takes Mochin de SAG attributed to him, which are Hochma de SAG, since SAG de AB has the same relation as Hochma de SAG.

When AVI receive Mochin de SAG de AK, they rise from their permanent place, from the place of Atzilut de AA, to the place of GAR de AA, within which is Keter BON de AK, within which is Atzilut de MA de AK, in which is Beria de SAG de AK. From there they take their Mochin de SAG, meaning Bina de SAG, since SAG de SAG de AK has an equal relation to Bina de SAG.

29) When YESHSUT receive Mochin de SAG de AK, they rise from their permanent place, which is in the place of Chazeh de AA and below, where there is Beria de AA, to the place of AVI, the place of Atzilut de AA. In it is Atzilut de BON de AK, within which is Beria de MA de AK, and from there YESHSUT take their Mochin de SAG, which are from Rosh de SAG de MA.

Also, ZON rise from their permanent place of Tabur de AA, to Beria de AA, the place from the Chazeh de AA and below, where Beria de BON de AK is clothed. From there they take their Mochin de SAG, which are the Mochin de VAK de SAG de MA, since BON de AK in general is VAK de MA.

The three worlds BYA below the Parsa are drawn after them. Each of them makes one ascent: Beria to the place of Nukva de Atzilut, the world of Yetzira to the place of the world of Beria, the world of Assiya to the place of the world of Yetzira, and NRN de Tzadikim rise along with them.

30) When the raising of MAN from the lower ones reaches the extension of Mochin de AB to the five Partzufim of Atzilut and they are imparted from Ein Sof to the five Partzufim AK, they first reach Atik. At that time, Atik ascends from the place of Keter de SAG to the place of Rosh de AB de AK, within which is the Atzilut of Partzuf Keter de AK. From there he takes his Mochin de AB, which are Keter de AB, since AB de Keter is the same Behina as Keter de AB.

Also, AA rises from the place of Rosh Atik to the place of Rosh de SAG, within which is Atzilut de AB de AK, and from there he takes his Hochma de AB.

Also, AVI rise from the place of GAR de AA to the Rosh of Atik, in which is Keter de MA de AK, within which is Atzilut de SAG de AK, and from there they take the Bina de AB attributed to them.

Additionally, YESHSUT rise from the place of AVI, which is the place of Atzilut de AA, to the place of GAR de AA, within which is Rosh de BON, within which is Atzilut de MA, and from there they take the Rosh de AB de MA.

Also, ZON rise from Beria de AA to the place of Atzilut de AA, which is the permanent place of AVI, within which Atzilut de AA is clothed, and in it is Atzilut of Partzuf BON de AK. From there they take their Mochin de AB, which are VAK de MA de AB. BYA from below the Parsa de Atzilut are drawn after them, and Beria ascends from the place of Nukva de Atzilut to the place of ZA de Atzilut, Yetzira to the place of Nukva de ZA de Atzilut, and Assiya to the place of Beria de Atzilut, and with them NRN de Tzadikim ascend, as well.

31) On Shabbat, at Mincha [afternoon], when Mochin de Yechida are drawn to the five Partzufim of Atzilut from the five Partzufim of AK, they reach Atik. At that time, Atik ascends to the Rosh of Partzuf Keter de AK, and from there Keter de Yechida receives what is attributed to him, AA ascends to the Rosh of Partzuf AB de AK and receives from there the Hochma de Yechida attributed to him, AVI ascend to Rosh de SAG de AK and receive from there the Bina de Yechida that is attributed to them, YESHSUT ascend to GAR de Atik within which is Rosh de MA de AK and receive from there GAR de Yechida de MA attributed to them, and ZA ascends to GAR de AA within which is Rosh de BON, regarded as VAK de MA, and from there he receives the VAK de Yechida attributed to him. Following them are the three worlds BYA with the NRN de Tzadikim, where Beria ascends to the place of YESHSUT de Atzilut in which there is Beria de AA, meaning from the Chazeh de AA and below, Yetzira ascends to the place of ZA de Atzilut from Tabur de AA and below, Assiya ascends to the place of Nukva de Atzilut, leaving the place of the three worlds BYA below the Parsa of Atzilut as an empty space after the three worlds themselves ascended to the place of YESHSUT and ZON de Atzilut, since now they are without the former lights of BYA and there is neither Kedusha nor Klipa in their place.

32) We could ask about it that it is known that from the side of BON, AA is regarded as Keter de Atzilut, and from the side of BON, AVI are regarded as Hochma and AB de Atzilut, and YESHSUT from the side of BON are Bina de Atzilut. It therefore follows that AA pertains to Keter de AK, AVI to AB de AK, and YESHSUT to SAG de AK. Thus, why was it said that AA is attributed to AB de AK and AVI to SAG de AK?

The thing is that all the Partzufim of BON cannot receive anything except through MA that bestows upon them. Hence, they can receive from the five Partzufim only through the ascent of the Partzufim of MA. For this reason, all the discernments of ascents of the five Partzufim of Atzilut to receive Mochin from the five Partzufim of AK are only according to the levels of MA, and then they receive from MA. From the perspective of MA, Atik is regarded as Keter of Atzilut, and AA has nothing from Keter de MA and takes only the level of Hochma de MA. Likewise, AVI took only Bina de MA and have nothing from the quality of Hochma. For this reason, in all the values of attainments of the Mochin and ascents to the five Partzufim of AK, Atik relates to Keter de Atzilut who receives from Partzuf Keter de AK, and AA to Hochma de Atzilut who receives from Partzuf AB de AK, and AVI to Bina de Atzilut who receive only from Partzuf SAG de AK.

The whole correction of the Partzufim of BON comes only through ascents of MA. Hence, they truly are devoid of correction since they cannot be completely corrected through the Partzufim of MA because BON de AA must receive from Keter, and AA bestows upon him only from Hochma de AK. Likewise, BON de AVI must receive from Hochma de AK, and AVI bestow upon them only from Bina de AK, and so forth likewise. Thus, the Partzufim of BON have no complete satisfaction from all those Mochin that MA bestows upon them.

This matter will be corrected only at the end of correction after the canceling of the Klipot, as in the verse, “Death shall be swallowed up forever.”

We should know that during the ascent of the Partzufim of Atzilut to AK, the five Partzufim of AK also ascend above them to the same extent. It is a rule in both the Partzufim of Atzilut and in the Partzufim of AK that any upper one raises the lower one along with it. For example, when NHY de AA rise to his HGT, YESHSUT and ZON that clothe NHY de AA are drawn with them and they, too, rise to HGT of AA. Likewise, when HGT de AA rise to his HBD, AVI that clothe HGT de AA are drawn along with them and now they, too, clothe his HGT. Similarly, when HGT de Atik rise and become HBD de Atik, GAR de AA from the Levushim of HGT de Atik are drawn along with them and they, too, rise to HBD de Atik. It is the same in the Partzufim of AK, since when GAR de MA de AK rise to Rosh SAG de AK, they draw GAR de Atik along with them to Rosh de SAG.

Also, when GAR de MA rose to Rosh de SAG, HGT de SAG de AK necessarily rose first to GAR de SAG, which raised the MA de AK along with them, and HGT de AB necessarily rose first to GAR de AB de AK who raised the Rosh de SAG to Rosh de AB. Also, HGT of Partzuf Keter de AK necessarily rose first and became GAR de Keter de AK, raising with them the Rosh de AB de AK that clothed HGT de AK, and which now clothes the place of GAR de Partzuf Keter.

GAR of Partzuf Keter de AK rose higher still, in a manner that first, the upper Partzufim ascend and draw with them the lower ones that clothe on them. However, they evaluate the level of ascent of the lower one according to the level of permanency of the upper one, for although the upper one ascends, as well, it still leaves its Behina below, in his permanent place prior to the ascent. For example, when AVI rise to HBD de AA, they are regarded as clothing GAR de AA although in fact, GAR de AA rose higher up and clothe GAR de Atik. Nevertheless, it was said that AVI are in the place of GAR de AA since there is no absence in spirituality and it cannot be said that as it moves from place to place, it will become absent from the first place. Rather, there is only an addition here and it exists in its first place as in the new place to which it now ascended. This is why it is considered that AVI gained the quality of GAR de AA due to this ascent of theirs although GAR de AA rose from there to GAR de Atik.

It is likewise in all the Partzufim, and always remember this since no ascent in the Partzufim or the worlds can be understood without it. It therefore follows that as any lower one ascends, it reaches the one above its upper one, as well, since through the ascent of AVI to HBD de AA they are included in GAR de AA, too, which rose to HBD de Atik, and this is why AVI have Hitkalelut in GAR de Atik itself, too, since GAR de AA are there now.

Do not be surprised that it is written that GAR de MA de AK rise in one ascent from the place of Tabur de AK to the Rosh de SAG, and you find that it rises two degrees at once—namely HGT de SAG and HBD de SAG de AK—such as which we did not find in all the Partzufim of AK and Atzilut except in MA de AK and Atik de Atzilut that clothes it. The thing is that this MA de AK is indeed from the quality of SAG de AK for it emerged from Nikvey Eynaim de SAG, which is the internality of GAR de Nekudim. Accordingly, it should have clothed from the Peh de Rosh de SAG and below like the rest of the Partzufim of AK, where the lower one clothes HGT of the upper one. However, since there was a new matter here, of Tzimtzum Bet—where the bottom Hey rose to Nikvey Eynaim and took the AHP from all the degrees outside of the degree—these ten Sefirot could not clothe HGT de SAG, regarded as Akudim de AK, meaning Tzimtzum Aleph, and the Masach of Tzimtzum Bet has no power to rise above its root. Since its root began only in Partzuf Nekudot de SAG below Tabur de AK, it had to descend two degrees from Rosh de SAG and begin to clothe only from Tabur de AK and below.

Thus, you see that the place of MA de AK is indeed with the ten Sefirot of Nekudim in the place of HGT de SAG above Tabur de AK, meaning as YESHSUT clothe from Peh de AVI and below since they are regarded as ZAT de SAG, and only by the connection of the bottom Hey in Nikvey Eynaim did ZAT de SAG descend into being below Tabur and became MA and BON de AK. Therefore, during the imparting of the Mochin de AB SAG de AK, which lower the bottom Hey from the Eynaim and breach the Parsas that were made by Tzimtzum Bet, MA de AK ascends at once to Rosh de SAG de AK, for now, during the Zivug, when the power of Tzimtzum Bet has departed, and HGT of all the Partzufim return to their GAR, GAR de MA are as one with HGT de SAG and rise with them to HBD de SAG. In this manner, just as during the governance of Tzimtzum Bet, MA de AK, which is YESHSUT, descended two degrees at once, likewise, during the Zivug, when all the power of Tzimtzum Bet has been temporarily canceled, it once again ascends two degrees at once since in relation to the descent, MA and BON are regarded as an ascent, and in relation to an ascent, ZAT de SAG are regarded as they truly are.

By this you can also understand why the third YESHSUT emerged from Behinat SAG and became Rosh de MA. It is so because this third YESHSUT extends from MA de AK, which is also regarded as YESHSUT that has descended and become MA. Remember this, for it is a key to understand all the Mochin de ZON.

There is another thing to scrutinize concerning the matter of the ascent of the worlds and Partzufim: The usual order in the words of the ARI is that AB is Hochma, SAG is Bina, MA is ZA, and BON is Nukva. In regard to this, we find many places in the words of the ARI where AB is Keter, SAG is Hochma, MA is Bina, and BON is ZON. He also says sometimes that AVI are SAG, and YESHSUT are MA. However, after delving in all those places, the matters become very clear and simple. It has already been explained that each of the Partzufim of Atzilut consists of MA and BON. From the perspective of MA, Atik is regarded as Keter, AA as AB and Hochma, AVI as SAG and Bina, the second YESHSUT of AVI are regarded as ZAT de SAG and as ZAT de Bina, the third YESHSUT as GAR de MA, and ZON as VAK de MA or BON. From the perspective of BON, AA is regarded as Keter, AVI as AB and Hochma, YESHSUT as SAG and Bina, ZA as MA, and Nukva as BON.

Therefore, when concerning the matters of BON in the Partzufim, AA is regarded as Keter, AVI as AB, YESHSUT as SAG, and ZON as MA and BON. However, when it concerns only MA, Atik is regarded as Keter, AA as AB, AVI as SAG, YESHSUT and the third Tevuna as MA, and ZON as only VAK de MA. Sometimes, when it concerns a joint relation between MA and BON in the Partzuf, and the main issue revolves around MA, AA is called Keter and AB together, AVI as SAG and Hochma together, YESHSUT as MA and Bina together, and ZON as BON.

This is interpreted in the words of the ARI as he says there: “Yechida is not considered as being in the Partzuf. …Therefore, now there are four general Behinot, and it is said that there are AB [72 in Gematria] Taamim in Keter, and SAG [63] Nekudot in Hochma, MA [45] Tagin in Bina, and BON [52] Otiot [letters] in ZAT. We already explained that AB is in Keter, which has Arich and Nukva, SAG is in Hochma AVI, MA YESHSUT, and BON ZON,” thus far his words. You therefore clearly see how he mixes the two sides MA and BON in the Partzuf together. He begins with AA, which, from the perspective of BON, he calls Keter. From the perspective of MA, he calls it AB. Likewise, he calls AVI from the perspective of BON Hochma, and from the perspective of MA, SAG. Also, he calls YESHSUT from the perspective of MA by the name MA, and refers to the third YESHSUT, which becomes MA, and he calls ZON BON, since VAK de MA are called BON.

The fourth above-mentioned question has also been thoroughly explained. We asked when were the Partzufim discerned as being on the same level, and when were they discerned as being one below the other. This is explained in the words of the ARI here, that those Partzufim that emerge on a Zivug in the same Masach, like the twenty-five Partzufim in the inclusive Partzuf AA and in the inclusive Partzuf Abba, etc., these are all on the same level since from the perspective of Keter and the four Behinot of Ohr Yashar, there is no difference in the level since they are in the Rosh of AK as they are in the Sof of Assiya. The difference between the worlds and the Partzufim is only because of the changes in the Masach in the Kli Malchut on which the Zivug de Hakaa was made, as he wrote in Tree of Life.

Therefore, only five inclusive Partzufim, meaning that each of them contains twenty-five Partzufim that differ in the Masachim in them. The inclusive Partzuf Keter emerges on Masach de Behina Dalet, and the inclusive Abba, which is AB, emerges on Masach de Behina Gimel, the inclusive Ima, which is SAG, on Masach de Behina Bet, and the inclusive ZON on Masach de Behina Aleph. For this reason, each one descends by one degree compared to its upper one: Abba that emerges in a Masach of Behina Gimel has only the level of Hochma and lacks Keter. You find that the light of Hochma dresses in his Kli de Keter, the light of Bina in the Kli of Hochma, and so forth as the ARI explained. This is why you find that Abba, which is AB, dresses from the Peh of Partzuf Keter downward, SAG from the Peh of Partzuf Hochma and below, and so on likewise.

Also, all the worlds divide because of the Masach and descend one below the other. The inclusive AK is from the Masach of Behina Dalet, Atzilut is from Behina Gimel, Beria from Behina Bet, Yetzira from Behina Aleph, and Assiya from Behinat Shoresh. However, since all those particular Partzufim in each inclusive Partzuf emerge on one Zivug and one Masach, their level is completely equal since there is nothing to differentiate their level.

And yet, I saw in the book Rehovot HaNahar by the RASHASH that he had great difficulty explaining the words of the ARI regarding what the ARI wrote, that when he emanated Keter, in whom all the Ketarim were included, etc., that when he emanated Hochma, all the Hochmot [pl. of Hochma] were included in him, etc. He explained that after all five worlds AK and ABYA were emanated and emerged through the end of the bottom world of Assiya, the Emanator inverted their order once again so that all the discernments of length that emerged one below the other in each Partzuf, He corrected them to be thickness, and from all those Partzufim that clothed one another in thickness, He corrected them into being length. Thus, after AK and ABYA emerged, they were included in one another and became twenty-five worlds, since each of the five worlds is included with all of them. Thus, the five worlds of AK and ABYA are to the length in AK, and the five worlds AK and ABYA are to their length in Atzilut, and the five worlds AK and ABYA are to the length of Beria, and likewise in Yetzira and in Assiya. Through this Hitkalelut, they were all made on an equal level to each other where for example, even the bottom world of Assiya ascended and increased his level equally with AK. Hence, now the world of Assiya, too, begins in Ein Sof in the beginning of the line, and ends equally with the Raglaim of AK, and likewise all the worlds.

Afterward, the Emanator swapped the length in them to thickness since He took the five worlds AK that clothed one another on the thickness, which are AK de AK, AK de Atzilut, AK de Beria, AK de Yetzira, and AK de Assiya, and made them into the length of AK. Thus, AK de Atzilut on the thickness became Atzilut de AK on its length, AK de Beria on the thickness became Beria de AK on its length, AK de Yetzira on the thickness into Yetzira de AK on its length, and AK de Assiya on the thickness into Assiya on the length of AK. He corrected the four worlds ABYA that were previously to the length of AK into being thickness from above, on the four worlds ABYA. He made the world of Atzilut that was on the length of AK into AK de Atzilut, the world of Beria on the length of AK into AK de Beria, the world of Yetzira on the length of AK into AK de Yetzira, and the world of Assiya on the length of AK into AK de Assiya, and likewise the rest of the worlds in general, in particular, and in the particular in the particular. Finally, there is nothing more in the Keter of each world and Partzuf than Ketarim from the beginning of the line through the end of the world of Assiya, and likewise Hochma of each world and Partzuf through the end of Assiya is all only Hochmot, and so forth likewise.

Besides the great difficulty of this interpretation to explain the words of the ARI, since here the ARI says explicitly, When Ein Sof emanated Keter, He made it from all five Partzufim, etc., and when He emanated the Keter in Him, all the Ketarim [pl. of Keter] were included in it, etc. Thus, here it speaks of right at the beginning of the emanation of the five Partzufim of the world of Atzilut. Also, he interprets the beginning of Atzilut of the five Partzufim of Beria, and the five Partzufim of Yetzira and Assiya one below the other. How can it be said here that the ARI speaks only of a correction that was done after the emergence of all the worlds? He would not have used the words “When He emanated” but the words “When He corrected.” Also, with such a great innovation that after the emergence of all the worlds, the Emanator reversed their order from length to thickness and from thickness to length, the ARI should have at least presented some hint in all the writings of the ARI. Additionally, besides all the above-said, it is difficult to understand how it is possible that the bottom world of Assiya, which emerged Achor-beh-Achor in AK and ABYA on the length, and in Partzuf Hochma in it, the ARI says that there is only a dot in it, so how was it later corrected into being equal to the level of AK, and now the world of Assiya begins at the Rosh of the line, attached to Ein Sof like AK?

He wrote there, in Rehovot HaNahar, that these words are presented in the words of the ARI, yet I delved deeply into that above-mentioned Shaar HaTikkun and it is to the contrary. He wrote there explicitly that prior to the end of correction, the Partzufim stand one below the other. Only after the completion of the entire correction, when GAR de ZA emerge, as well as the first nine of Nukva, their level will be equal and they will clothe one another. But during the correction, within the six thousand years, he clarifies there that ZA lacks GAR and Nukva lacks the first nine. To complete this, they need Ibur-Yenika-Mochin each time. Thus, as long as the completion of the whole correction has not been achieved, their level is not the same. Also, in the book Mavo She’arim he [the ARI] does not speak at all about equalizing the level.

He [RASHASH] is probably explaining there the words of the ARI that when it speaks of the completion of the whole correction, it is not quite the end of correction but only the correction of the six thousand years, while the completion of the whole correction that the ARI speaks of pertains to their level being generally equal, and the middle of the correction that the ARI speaks of pertains to the very last item that can be found, in which there is the matter of Ibur-Yenika-Mochin in ZA and they are not on an equal level.

However, according to this, since he explained that first the worlds and Partzufim as a whole were corrected on an equal level and then the particular Partzufim emerged to be made one below the other, you find from this that what the ARI wrote there about the middle of the correction has now become after the completion of the entire correction. You find that the completion of the correction precedes the middle of it? This is very perplexing.

Also, it is not the conduct of the ARI at all to speak in this manner, since the purpose of the whole correction, its meaning is clear: It is the usual end of correction that the ARI always speaks about in all the treatises. Besides, the ARI does not speak there at all of Partzuf AK or of the Partzufim of the three bottom worlds BYA, saying that their level is equal to the world of Atzilut. Rather, he speaks only of the five Partzufim of the world of Atzilut, and there is no intimation here to equalizing the level of the bottom world of Assiya with the Rosh of the line that is attached to Ein Sof.

The RASHASH also says there to delve in Shaarey Kedusha and in the treatises of ABYA where it is explained that after the five worlds AK and ABYA emerged, they clothed each other on the length from above downward from Rosh AK to the end of Assiya, see there in Rehovot HaNahar. I did delve into the treatises of ABYA in Tree of Life, and there is no mention there at all of the matter of equalizing the level. Also, in Shaarey Kedusha he explicitly wrote the opposite of his words. He writes there that “All the worlds are included in the name HaVaYaH, etc., and it is likewise in each of the five worlds, etc. All those Behinot and degrees from the top of Adam Kadmon to the abyss in the bottom world are one above the other and one before the other, since one who is superior to the other dresses inside the one below it like a soul in a body. Yet, the upper one does not dress in the lower one entirely, but only a particular Behina in the upper one dresses in the whole of the lower one and so forth likewise until the Sium [end] of the worlds.”

Therefore, it is explicitly the opposite of his words, for although they are included in one another, one above the other, and one before the other, the upper one still does not dress in the lower one, but only some of it, only Malchut of the upper one, and their level is not equal. It is very odd that of all the places that he referenced in order to support his words, you find the very opposite there. I scrutinized his holy words a great deal but I did not merit to understand them whatsoever.

There is another oddity I found there in Rehovot HaNahar: He wrote that the level of AA begins at the Tabur of AK and that there is its root. This contradicts the words of the ARI that have been published in several places, that GAR de Atik clothe GAR de Nekudim that remained in their place and were not canceled during the breaking of the vessels, and it begins in Tabur de AK, and this Rosh de Atik is called RADLA, which AA cannot clothe, and AA clothes only the ZAT of Atik which are below GAR de Nekudim, in the place of ZAT de Nekudim. Thus, you find that RADLA stops between Tabur de AK and Rosh de AA. So how does the RASHASH say there that AA begins from Tabur de AK? See in Sha’ar HaTikkun, Chapter 3: “Although the light of Metzah [forehead], which is called MA there, emerged from above the Metzah, it spreads from there downward and begins its existence from the Tabur, etc. The point of Keter extended and spread from her place downward, etc., and this expansion is the full measure called ‘the world of Atzilut.’ This point is Nukva de Atik Yomin, and likewise, Atik Yomin de Dechura that was made of Taamim de MA also spreads in the above measure.”

Thus, it is explicitly clarified that both Atik Yomin Nukva and Atik Yomin Dechura begin from Tabur de AK and not above it whatsoever. Also, in Tree of Life, the ARI wrote as follows: “GAR de Atik cannot clothe inside AA, and it is impossible that he will receive their lights. For this reason, they remain revealed and stand as Makif [surrounding] of AA. Only the bottom seven of Atik clothe inside AA since KHB de AA clothe HGT de Atik Yomin, and the bottom seven of AA clothe NHY de Atik.” Thus, it is explained that Rosh de AA stands in the place of ZAT de Atik, which is the place of ZAT de Nekudim, and does not touch the place of GAR de Nekudim that stand below Tabur de AK even a bit, since it is the place of RADLA.

It is also explained in Tree of Life that “The Kelim of GAR (de Nekudim) did not descend. One Rosh was made from the Kelim of these three Nekudot, and within them three Mochin. This is called RADLA, and it is also called Rosh de Atik Yomin. Thus, the first three of the ten Nekudot are RADLA.” Thus, it is explained that Rosh de Atik took the place of GAR de Nekudim that clothe from Tabur de AK downward, and not AA. Also, in Tree of Life, he says “The initial place of ZA is in the place that is now AA.” Thus, AA stands in the place of ZA de Nekudim.

Moreover, from the above premise that AA begins at Tabur de AK, he got to interpret the order of ascent of the Partzufim of Atzilut to the Partzufim of AK, that when ZA obtains Partzuf Neshama and ascends to the Chazeh of AA, meaning in the first ascent, AA ascends to Rosh SAG de AK. In the second ascent, when ZA ascends to the Garon of AA and obtains Haya, and AA ascends to Rosh AB de AK. In the third ascent, when ZA ascends to Rosh AA and obtains Yechida, AA ascends to the Rosh of Partzuf Galgalta de AK.

According to his words, it follows that on Shabbat, in the Musaf [addition] when the Partzufim are in the second ascent, when ZA rose to the Garon of AA in the place of upper AVI, AA is in Rosh de AB, according to his words. This explicitly contradicts the words of the ARI in the book of intentions in the treatise about the meal on the morning of Shabbat, where he wrote there that at that time, AA ascends to the place of the Heys of Partzuf AB de AK. Also, the ARI instructed to scrutinize this in Shaar Mati ve Lo Mati [touching and not touching] where it explains that the place of these Heys is in KHB of the Guf of AB de AK. Thus, on the ascent of the Musaf of Shabbat, AA is in the place of the Guf of AB de AK, meaning in his HGT when he is clothed in Rosh SAG de AK, and not in Rosh de AB de AK. Only in the third ascent, during the Mincha [afternoon] of Shabbat, when ZA ascends to AA, AA rises to Rosh de AB de AK, and Atik rises at that time to Rosh Partzuf Galgalta de AK in a way that in the first ascent, AA rises to Rosh de Atik de Atzilut, and in the second ascent, AA rises to HGT de AB which is the place of Rosh SAG de AK, and in the third ascent, AA rises to Rosh AB de AK.

I found yet another perplexity there in Rehovot HaNahar: He says there that those five mentioned Partzufim of Atzilut that emerge from the new MA refer to MA de AK called ZA de AK, and their five female Partzufim, which are called BON, come from BON de AK Malchut de AK. But these words of his completely contradict what the ARI writes in several places, that the side of BON of the five Partzufim of Atzilut are very high from the side of the male MA, since they are regarded as SAG, who is higher than MA. However, since they are corrected only through MA, their name has been changed into the name BON. Thus, clearly, the Partzufim of BON de Atzilut are not from BON de AK but rather from SAG de AK, who is much higher than even MA de AK himself. It is also odd that according to his words, the new MA is MA de AK. If this is so then why does the ARI call him “the new MA”? Also, how can the male Atik, AA, and AVI receive from GAR de ZA de AK? After all, they are regarded as GAR and must receive from their corresponding Behina in the Partzufim of AK, meaning from MA of Partzuf Keter and AB and SAG de AK, and not from ZA de AK, as is written in the words of the ARI above, and this is clear.

He also writes there that the GAR de ZON of BON that Atik took are from the nine Sefirot of BON that emerged anew. This contradicts the words of the ARI, who wrote that they are the old Kelim of Nekudim in which there was no breaking.

Also, we have already explained above concerning MA and BON of the five Partzufim of Atzilut, that only the Kelim that remained complete from the ten Sefirot of Nekudim, or the Kelim that were sorted through the levels of MA that emerge in Atzilut, are called BON. This is due to their descent to receive from the lights of Atzilut which are lower than they are. Although all those lights that emerge in Atzilut emerge only through MAN from Reshimot and Nitzotzin [sparks] of BON, they are all called MA. It is as the ARI wrote there that only MA emerges through Zivug AB SAG for the sake of Atzilut, and not BON, who is entirely from Nekudot de SAG de AK, for only the Kelim de Nekudim, or those that are sorted from them from BYA, are called BON. The lights in them do not come from Zivug AB SAG de AK himself but only through their owners, the MA. These words of the ARI are too clear and must not be retracted even as a hairsbreadth.

We should also remember what he says, that the lights of Atzilut are called “the new MA” after the permanent levels of Atzilut in which no diminution will ever occur. These are only what is received from the ZON of each of the five Partzufim of AK, which is called MA, while all the lights that are received from what is above MA of the five Partzufim of AK, which are called Galgalta-AB-SAG of the five Partzufim of AK, which are drawn through MAN from the lower ones by prayers and ascents, are not permanent in Atzilut but rather ascend and descend according to the actions of the lower ones. For this reason, the name Atzilut is not given to them but only to the permanent level of MA in them.

There is another matter that should be mentioned here. I saw in the book Hasdei David [David’s Mercies] that AK himself is called Yechida with regard to Atzilut. However, with regard to what is above him, he, too, is called ZON, etc., since the whole of AK stands in the place of half the clothing of the lower one. The complete clothing of the lower one is AB-SAG-MA-BON. When the clothing is divided and the bottom half, called MA and BON, is divided and clothes the upper half, which is AB SAG, that vacant place that was at the place of the bottom half of the clothing is called “primal air,” and the ball that is made within it, in which the ten Sefirot de AK stand, is called Tehiro. On top of the Tehiro, between the primal air and the clothing, stand the ten Sefirot of the upper, concealed AK, since AK stands in the place of MA and BON, which is why ZON is called according to what is above it. These words are also found in the words of Rav Menachem Azariah da Fano, in Emek HaMelech, and in Shaarey Gan Eden and in others.

Know that these words came from what the friends received, meaning the other disciples of the ARI and not from Rav Chaim Vital. But not only are they not found in all the writings of Rav Chaim Vital, they also contradict what Rav Chaim Vital received. You can see that Tree of Life explains as follows: “This first Igul [circle], which is the most attached to Ein Sof, is called Keter de AK.” He also writes there: “Know that the first lights,” etc., “are regarded as the ten Sefirot whose overall connection is called AK to all the primal ones,” see there and in several places. Thus, it explicitly explains that there are no worlds at all above AK, the opposite of those who say that the world of clothing is a special world that precedes AK.

Indeed, all those worlds presented in what the friends received, meaning the first Tehiro and the world of clothing that folded its lower half over its upper half, and the primal air, and the Tehiro inside the primal air, and the blocked AK are all included in the five Partzufim of AK that Rav Chaim Vital explained. It is written in Tree of Life: “Let us begin to explain one item that includes and encompasses the whole place of this space, an item from which all the worlds spread, and on which they hang and from which they emerge and become revealed outside. However, that item is called Adam Kadmon [primordial man] before all the primal ones, who precedes all that there is.” Thus, it is explained that AK precedes all that exists, and all the worlds are included in it and expand from it.

Know that the world of clothing is included in Partzuf SAG de AK, which prior to Tzimtzum Bet, expanded through the point of this world. The matter of the folding of the world of clothing was done with Tzimtzum Bet, for then the world of clothing was also folded due to the ascent of the lights from below Tabur, which are two HaVaYot [pl. of HaVaYaH], MA and BON de AK, to above Tabur, which are two HaVaYot AB SAG de AK. From this you will understand that the worlds “primal air” and the second Tehiro that was made a circle within a square, as presented in what the friends received, emerged in the place of the bottom half of the clothing that had folded. According to the above, you find that they are included in Tabur de AK and below, meaning in the world of Nekudim. Also, the first Tehiro is the first world of Tzimtzum. Thus, the world of clothing, and especially the worlds following it, are below the two Partzufim Galgalta and AB de AK.

Besides what is said in the explanation of their words, we are commanded not to mind what the friends received at all, especially where they contradict what Rav Chaim Vital received, as it is written in Shaar HaGilgulim that upon his demise, the ARI gave a will where he forbade all the friends from learning in the writings that they wrote from his words because they did not understand his words. He forbade them from delving into them, with the exception of Rav Chaim Vital. Also, see what the RASHASH wrote in his book Nahar Shalom: “All my engagement and learning is only in the words of the ARI and his disciple Rav Chaim Vital alone. Other than they, I have no dealing with any book from the books of the first and last kabbalists. I did not even learn in the words of the other disciples of the ARI. When I come across a word of their words, I skip it, for by this I am not warning but reminding: For God’s sake, let your hands not touch their words.”

We should not be surprised about those books that were taken after what the friends received, for they probably did not see the words in Shaar HaGilgulim, and therefore were not careful to distinguish between what Rav Chaim Vital received and what the other friends did. This is what has prompted me to compile the book Ha’Ilan [The Tree] and arrange in it the worlds and Partzufim from the Rosh of the line that is attached to Ein Sof through the bottom world of Assiya, established on the purity of the words of Rav Chaim Vital, for all the trees I have seen are mingled with what the friends received. For this reason, they must not be trusted.

253) It is likewise in all of Atzilut itself: The better was sorted in Atik, the worse in AA, and likewise in each and every Sefira in each and every Partzuf in particular. We must not elaborate on this for the pen cannot detail them.

254) Know that once the part of Atik has been completely sorted, he began to sort the part of AA. Once the part of AA alone has been sorted, he sorted the part of AVI. Once the part of AVI has been sorted, they began to sort the parts of ZON.

255) All this was through mating and coupling where the sorted Nitzotzin rise from the place of falling and enter the abdomen of Nukva where they stay for the duration of the Ibur and become sweetened there, and there they become discerned as a Partzuf.

256) After all of Atzilut has been sorted, the sorting of Atik de Beria begins to be sorted through Nukva de ZA de Atzilut. Afterward, after sorting Atik de Beria, he sorts the parts of AA de Beria, and so forth likewise in all of Beria. In this manner, it then takes place in Yetzira in all its details, and in this manner in Assiya in every manner and detail. It follows that all four worlds are from the sorting of the seven Melachim [kings], and what was not sorted remained as the eleven marks of incense.

27257) The place of the expansion of all those male and female Partzufim that are made of the connection of MA and BON, as mentioned above, is in the place where initially the Nekudot emerged through the Nikvey Eynaim; it is in the Tabur of AK through the Sof of his Raglaim. The light of Metzah is called MA there although it emerged above the Metzah, and spreads from there down and begins its existence from the Tabur through the end of his Sium Raglin.

258) Yet, what has changed now compared to the beginning, at the time of the emergence of the Nekudot of the Eynaim is that then the point of Keter was in its place, alone and on its own, and the point of Hochma was alone and on its own, and likewise all the ten Sefirot. But now a great correction has been added, which is that the point of Keter has been stretched and expanded from its place down to close to the Sium Raglin of AK, as written in Tree of Life. This expansion is the full measure called “the world of Atzilut,” and this point is called Nukva de Atik Yomin.

259) Similarly, Atik Yomin de Dechura [male] that was made of the above-mentioned Taamim de MA also expanded in the above measure, and so did all the rest: AA and Nukva, AVI and ZON. They clothed each other through the Behina of ZON, so that all the Raglaim of the Partzufim of Atzilut, whether of Atik or of AA or of AVI or ZON are equal at their Sium. They end together, slightly higher than the Sium Raglaim of AK, and there is the Sium of the whole of Atzilut.

260) By this they became Neshama for one another and one clothes the other. Also, by this, the created beings will be able to receive the upper lights which are now covered and clothe one inside the other, and also because they increased their Kelim by spreading through the bottom, and in this they have the power to receive their lights, as they are big Kelim.

261) This light of new MA that emerges from the Metzah is the eighth Melech [king] mentioned in the portion VaYishlach, and which is called Hadar. No death is mentioned in regard to him in the Torah, since he did not die like the others. On the contrary, he corrects and sustains the first seven Melachim who died, which precede him. I have already told you that all those Melachim are kings that are mentioned in the portion VaYishlach in the verse, “These are the kings who reigned in the land of Edom.”

262) Since when he emerged, he promptly began to sort these Behinot of Melachim to make them Nukva to him, as they are now called BON of the Heys, it was said about him, “And Hadar reigned after him, and the name of his wife was Mehitab’el. It is written in The Zohar that “Until now there was no mention of male and female whatsoever, except for now. And because of it, they all persist,” for now there are male and female as we can see and as is mentioned in Idra Rabbah. The thing is that they are regarded as the above-mentioned MA and BON, and now he is called Adam [man] since Adam comprises ZON. This is why you find that the name MA in Gematria is Adam.

263) This is not surprising since only the males in Atzilut were made in the name MA, and the Nukva was made from the name BON, so how was he called Adam? The thing is that as it is written, when the name MA emerged, he was sorted from the name BON and connected it to him and was corrected with him. You find that then the light of Nukva was subordinate to him and nursed from it like the son with the daughter, where everything is named after the son and he inherits everything and gives to the daughter only as he wishes. Hence, you find that the daughter is subordinate to the son and is included in him.

264) For this reason, the name BON, which is the daughter, is a Nukva and subordinate to the name MA, who is the male son. She is included in him since he sorts with the name MA, and he is corrected through the MA. Hence, when he sorts, he first takes what he sorts for himself, as is known about the two Ketarim that the son inherited two, (both) Hassadim and Gevura de MA and de BON, and then the son gives to the daughter a Keter of Gevura when he mates with her, as though he gives her of his own. This is why he alone is called Adam, consisting of both.

28265) However, we should explain the above, since those Nekudot are regarded as SAG, so how are they worse and subordinate to the name, “New MA,” and MA is a male and the Nekudot SAG are a female? Also, it is known in several places that the name SAG is greater than the name MA.

266) The answer is that the name “New MA” emerged from the Zivug of AB and SAG. Hence, because it extends from AB himself, he is greater than SAG. There is another reason: There were no death or breaking in the name MA as there were in the name SAG himself.

267) A third reason is that these are only regarded as Nekudot de SAG, but the new MA comprises TANTA. Since there are Taamim, of course it is superior to Nekudot de SAG but not to the Taamim de SAG. And there is a fourth reason: Now SAG has a big flaw to him, which is that he was still not fully sorted. Hence, now MA is greater and better than him.

268) But in the future [end of correction], when all the Behinot of SAG are corrected and all the Melachim live and become completely sorted as in “Death will be swallowed up forever,” the name SAG will return to its beginning and to its merit, and the name SAG will govern and shine in the world. At that time, the name MA will be canceled. This is the meaning of the return of the world to Tohu ve Bohu, as mentioned in the words of our sages about the days of the Messiah. And at that time, MA will be canceled and there will be only two lights, of AB and SAG, and that will be enough.

Ohr Pashut

268) The name SAG will return to its beginning and to its merit, and the name SAG will govern and shine in the world. This means that SAG de AK was diminished during Tzimtzum Bet and rose from Sium Raglin de AK to the place above Tabur de AK and ended on Tabur de AK, below which the Parsa was set up inside the intestines of AK, causing the emergence of the Parsa between Atzilut and Beria. At the end of correction, all those Parsas of Tzimtzum Bet will be canceled and SAG de AK will return to its initial state and expand through the Sium Raglaim of AK, meaning to the point of this world as he had expanded prior to Tzimtzum Bet. Also, the name BON—meaning the five Partzufim of BON of the world of Atzilut which come from the ten Sefirot de Nekudim that emerged from SAG de AK from Nikvey Eynaim after he was diminished and rose above Tabur—will return to his root as SAG himself, and he, too, will expand through the point of this world. By this, BYA will return to truly being Atzilut, and you will find that the name SAG from before Tzimtzum Bet will rule and shine in the world.

At that time, MA will be canceled and there will be only two lights, of AB and SAG, since the new MA, which contains all five male Partzufim of Atzilut emerged from the small Hey of BeHibara’am [when they were created], which is Tzimtzum Bet that was done in SAG de AK. From this Zivug of AB with SAG of Tzimtzum Bet emerged the new MA. You find that after Tzimtzum Bet is canceled and SAG spreads once again through the Sium Raglaim of AK as prior to Tzimtzum Bet, there will no more be a place for the emergence of the new MA, and it, too, will return to his root, to AB de AK, and only AB and SAG will reign. Understand this, for there is nothing more to add.


  1. * Tree of Life, Part 2, Gate 42, Chapter 1

  2. * Tree of Life, Part 2, Gate 42, Chapter 2

  3. * Tree of Life, Part 2, Gate 42, end of Chapter 2

  4. * Tree of Life, Gate 42, Chapter 3

  5. * Shaar HaHakdamot [Gate to Introductions]

  6. * Mavo She’arim, Gate 2, Part 1, Chapter 3.

  7. * Tree of Life, Gate 1, Branch 4.

  8. * Tree of Life, Gate 3, Chapter 2.

  9. * Tree of Life, Part 2, Gate 49, Chapter 1.

  10. * Tree of Life, Part 2, Gate 49, Chapter 2.

  11. * Tree of Life, Part 2, Gate 47, “Order of ABYA,” middle of Chapter 5.

  12. * Tree of Life, Part 2, Gate 49, Chapter 3.

  13. * Tree of Life, Part 2, Gate 49, Chapter 4.

  14. * Tree of Life, Part 2, Gate 49, Chapter 5.

  15. * Tree of Life, Part 2, Gate 42, Chapter 4.

  16. * Tree of Life, Part 2, Gate 43, Chapter 3.

  17. * Tree of Life, Part 2, Gate 41, Chapter 1.

  18. * Tree of Life, Part 2, Gate 38, Chapter 2.

  19. * Tree of Life, Part 2, Gate 38, Chapter 3.

  20. * Tree of Life, Part 2, Gate 38, Chapter 4.

  21. * Shaar HaPsukim, Chapter Balak, Mark 24.

  22. * Shaar HaPsukim, Yehezkel.

  23. * Shaar HaPsukim, Shemot, Mark 1.

  24. * Shaar HaPsukim, Portion Shemot, Mark 1, p 103.

  25. * Tree of Life, Part 2, Gate “The General ABYA,” Chapter 2.

  26. * Tree of Life, Part 2, Gate “The General ABYA,” Chapter 3.

  27. * Tree of Life, Part 1, Gate 10, Chapter 3.

  28. * Tree of Life, Part 1, Gate 10, end of Chapter 3.