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

TALMUD ESER SEFIROT

(The Study of the Ten Sefirot)

PART TWO

Igulim and Yosher; containing two chapters

Chapter One

Explains about the Eser Sefirot of Igulim that appeared after the Tzimtzum. Ohr Ein Sof surrounds them, and the entire Ohr of the Sefirot de Igulim is given to them by the Kav. There are eleven subtopics in this chapter:

1.The Kav is like a thin Tzinor. 2. Hitpashtut of Ohr Ein Sof into the Halal. 3. The Hitpashtut came about slowly. 4. The Igul is not cohesive with Ein Sof, but is connected to it through the Kav. 5. Ohr Ein Sof surrounds and influences the Igul from afar. 6. Kav is called Adam Kadmon. 7. The expansion order of the Eser Sefirot of Igulim. 8. The Kav connects all the Igulim. 9. Each Olam and each Sefira consist of ten inner Sefirot. Inside each Sefira there are another ten inner Sefirot, and so on and so forth ceaselessly. 10. The Sefirot of Igulim envelop each other like onionskins. 11. The closer the Igul to Ein Sof, the higher and better it is considered. Because Olam ha Zeh is at the middle point, the farthest from Ein Sof, it is utterly corporeal.

The Kav is like a thin Tzinor

  1. This Kav (1) is like (2) one thin Tzinor (3), where the water of the Ohr Elyon (4) of Ein Sof expand and Nimshachim (extend) to the Olamot in that place of Halal and Avir.

Ohr Pnimi

  1. The Kav that extends from Ohr Ein Sof into the Halal after the Tzimtzum (see Part 1, Chap 2, item 2).

  2. The Kelim of the Eser Sefirot de Yosher are called Tzinor, or Tzinorot (pl), because they confine the routes of the Ohr that travels through them with great accuracy and control. They guarantee it will expand only through certain routes in those Kelim.

They are like a Tzinor that channels the water that travel through it accurately. They extend and continue from it in the same shape as inside the Tzinor. If it is narrow, the water is narrow; if it is wide, so is the current, and it never changes.

For that reason, the Lights that travel through those Tzinorot are called Eser Sefirot de Yosher. It is so because they expand in Yosher and in Tzedek (honestly and justly, respectively) by the same rules as these Tzinorot.

This means that the purer the Kli, the greater the importance of the Ohr that clothes it. This rule is unchanging because of the strong influence of the Tzinorot on them.

This power of control in the above Tzinorot is there because any desire in the Upper Degree is a compelling force in the lower degree, which is created by it. Therefore, the Tzimtzum on Behina Dalet, which is a free choice in the Kelim of Igulim, becomes an obligating force in the Kelim of Yosher created by them. This force is called Masach.

This is the meaning of the words in the Zohar (Tikunim): “Invert Ratzon and you will find Tzinor.” This means that when the Tzinor is a Masach, a controlled Tzimtzum, meaning when it detains its will to receive in Behina Dalet by the power of the Elyon that controls it, it is the opposite of the substance of the Kli itself, namely the will to receive. That is because it detains itself from using its desire.

That is why they implied, “Invert Ratzon and you will find Tzinor.” It means that the Tzinor is opposite to the Ratzon for it compels its desire and does the opposite of what it wants.

That is why you can find in all the teachings and the writings that when they want to denominate and emphasize the departure of the Ohr from Behina Dalet, they call it Tzimtzum.

When we want to emphasize the power of the Tzimtzum that is added by the Ohr of Kav that did not expand to Behina Dalet, we define it as Masach, which is a detaining force that prevents the Ohr from reaching Behina Dalet.

When we discuss the Kli in general, meaning the Kli and the Masach together, we define it as a Tzinor. When discussing the Ohr, the Kli, and the Masach together, meaning the Ohr that is clothed in the size of the Tzinor, it is defined as a Kav. And when we discuss a Kli that does not have a Masach, we denominate it by the name Igul.

  1. The Rav’s precision with regards to the word “one” emphasizes the Tikun of the three Kavim that was performed in Olam Atzilut. It tells us that in Olam Adam Kadmon this Tikun is still absent, and there is only one Kav.

The reason for it is that the Tikun of Gimel Kavim occurred afterwards, in Olam Atzilut. This Tikun Nimshach from the association of Midat ha Rachamim with Midat ha Din. Here, however, we are concerned with Olam Adam Kadmon, where this association has not yet taken place. That is why there is only one Kav here.

The entrance of the Ohr into the Kli de Kabbalah of the creature is called Hitpashtut (see Table of Answers, Part one, item 14). It has already been clarified that the Kli de Kabbalah in this Ne’etzal is called Tzinor.

  1. There is a specific value that discriminates between the degrees of the birth of the Partzuf. In that birth, the four Behinot of the desire are called by the names: Ohr, Mayim, Rakia, and one hundred blessings (or one hundred Gates). It happens because the Lights change their places. Because of that displacement, the Ohr takes the form of Mayim.

The Rav tells us that the root of this state occurred with the appearance of the Kav: The Ohr that expands as Kav is considered to be Mayim with regards to the Ohr Elyon. For that reason he states precisely: “The water of the Ohr Elyon of Ein Sof.” With the expansion of the Ohr Elyon into the thin Tzinor, the value of the Ohr was greatly lessened from its value in Ein Sof, and is therefore considered as Mayim.

Hitpashtut of Ohr Ein Sof into the Halal. The Hitpashtut occurred slowly

  1. When Ohr Ein Sof Nimshach as a straight Kav (5) into the above Halal, it did not expand (6) and extend all the way down at once, but it expanded slowly.

I wish to say that in the beginning the Kav of Ohr began to expand and right at the beginning (7) of its expansion as a Kav, it expanded and Nimshach and became like one Galgal (8) round on all sides.

Ohr Pnimi

  1. A Light that expands gradually, according to the laws of the four Behinot, meaning from Zach to Av, and stops at Behina Dalet, is called Kav Yashar (straight Kav).

  2. Do not be mistaken and interpret the terms, “all the way down at once” and “slowly” that are used here, as times, for it is known that spirituality is above time. Therefore, “all the way down at once” means that there is no change of degrees. The term “slowly” refers to an order of degrees. He wishes to say that it follows the order of the four known Behinot, as he will explain henceforth.

  3. This is the Shoresh of the expansion that was innovated, called Kav. Because it is a new Ne’etzal, it has a new, specifically designated Shoresh that shines upon it in Behinat Hidush. That He’arah is called the Sefira of Keter of the Kav.

From this Keter, Ohr Ein Sof expands to the Kav by way of the above four Behinot: Behina Aleph is called Hochma; Behina Bet is called Bina; Behina Gimel is called Zeir Anpin; and Behina Dalet is called Malchut.

The Rav says with regards to this order that it expanded “slowly.” He says that Keter expanded first, Hochma next, and then Bina, Zeir Anpin etc. (see Answers Table part one, item 8, the meaning of the word, “afterwards”).

  1. For the meaning of the word Igul see Answers Table part one, item 41, and also Part One, chapter one, item 100. It is called Galgal because the Ohr Kav clothes the Igul.

The Igul is not adhesive with Ein Sof, but is connected to it through the Kav

  1. This Igul was not adhesive (9) with Ohr Ein Sof that surrounds it from all sides. That is because if it adheres to it (10), it will return to its prior state, and will be annulled in Ohr Ein Sof. In that case, its power will not be apparent at all and everything will be only Ohr Ein Sof as in the beginning.

Hence, this Igul is adjacent to Igul Ein Sof and does not become adhesive with it. The connection and adhesion of that emanated Igul with the emanating Ein Sof (20) is done primarily through that Kav (30), through which Ohr from Ein Sof descends, Nimshach and influences in that Igul.

Ohr Pnimi

  1. That means that the entire Ohr that is found in the Igulim comes only from what they receive from the Kav, which is regarded as a new He’arah. Since that Ohr has only three Behinot, it differs from Ohr Ein Sof that orbits in the form of Ohr Agol.

That is why the Rav writes that it is nonadhesive with the Ohr Ein Sof. This means that the form of the Ohr Agol of Keter de Igulim is not the same as the Ohr in Ein Sof. It is so because Hishtavut Tzura means adhesion in spirituality (see Part 1, Table of Questions, item 12 and Part 1, Chap 2, Ohr Pnimi item 1), and the term Sovev is regarded as the “causing element.”

  1. If its He’arah had been in all four Behinot as is Ohr Ein Sof, its Tzura would have been the same and adhesive with Ein Sof. In that state it would be totally annulled in Ein Sof and completely indistinguishable.

  1. The Light that expands from Ein Sof to the Ne’etzal is called Ohr Yashar. This Light is tied to the Ne’etzal by a clothing of Ohr Hozer that rises from the Masach upward through a Zivug de Hakaa (will be explained later). This is called Hitkashrut because this Ohr Hozer that ascends from the Masach of Behina Dalet, from the straight Kav, holds and captures the Ohr Elyon in the Igul.

Thus, in a place where the Ohr Hozer does not clothe the Ohr Elyon, the Ne’etzal regards it as absent, because it cannot attain it without this clothing called Ohr Hozer. It is like a candle made of tallow; although its lighting force comes primarily from the tallow, still that Light is not connected with it, but with the wick. When the wick burns down, the Light burns out, although there is still a lot of tallow left.

  1. The reason for it is that there isn’t a Masach in the Igulim that can raise Ohr Hozer. Without it the Ne’etzal cannot connect with the Ohr Elyon.

We learned that the Kli of the Kav is called Tzinor, and that it is much lower than the Kelim de Igulim that appeared with Tzimtzum Aleph, before the Kav appeared. That is why the Rav tells us that although the Kelim de Igulim are much higher than the Kav, they do not receive any Light by themselves. Instead, they are compelled to receive all the Light through the (much lower) Kav, for the above reason.

Ohr Ein Sof surrounds and influences the Igul from afar

  1. The Ein Sof Sovev and revolves it from all sides (40) because it too is like an Igul around it and far from it (50). The He’arah of Ein Sof in the Ne’etzalim must only come through this Kav. If the Ohr had come to them through their surroundings as well, the Ne’etzalim would have been like the Maatzil Himself (60), without Gevul (meaning unlimited) and Kitzba (meaning unrestricted) (70).

Ohr Pnimi

40. We distinguish two kinds of Light in each Sefira: Ohr Pnimi and Ohr Makif. The Light that is clothed inside the Sefira is called Ohr Pnimi, and the Light that cannot clothe inside it because of the Gevul there, is considered to be remaining in its Shoresh. In that state the Sefira receives from it only a He’arah from afar, called Ohr Makif.

The Rav tells us that although the Igulim are far from Ein Sof, meaning that there is a great Shinui Tzura between them, still they receive from it a He’arah from afar, called Ohr Makif. That Light shines in two manners, namely in general and in particular. The term Sovev relates to the general Ohr Makif, and the term Makif relates to the particular Ohr Makif.

  1. He tells us that this Ohr Makif that the Igulim receive from Ein Sof shines and surrounds them from all sides, meaning from all four Behinot. This means that even Behina Dalet, where the Ohr Pnimi does not shine, still receives a He’arah from afar by means of the Ohr Makif from Ein Sof.

The reason for it is that because Ein Sof, “it too is like an Igul.” This means that the Ohr Ein Sof is called Ohr Agol because it does not discriminate between the Behinot, and shines and fills Behina Dalet as well. Therefore, its He'arah reaches Behina Dalet of the Igulim as well, though from afar.

  1. See answer 10.

  1. The Tzimtzum and the Masach that were placed on Behina Dalet, so that she would not receive Light inside, puts a Gevul on the Light. It limits its expansion as it stops on the Gevul of Behina Dalet. What the Ne’etzal does receive in general (though diminished by the Tzimtzum) is called a Kitzba (ration).

The expansion order of the Eser Sefirot of Igulim. Kav is called Adam Kadmon

  1. That first Igul is the closest to Ein Sof (80), and is called Keter of Adam Kadmon.

Afterwards this Kav continued to expand, Nimshach a little and became round once more (90), turning into a second Igul (100) within the first Igul. This Igul is called Igul Hochma of Adam Kadmon (200).

Then it expanded further down, became round once more, and formed a third Igul within the second Igul. It is called Igul Bina de Adam Kadmon (300).

It continued to expand and become round in the same manner, finally reaching the tenth Igul, called Igul Malchut of Adam Kadmon (400).

Thus we explained how the Eser Sefirot (1) were emanated as ten Igulim, one within the other (2).

Ohr Pnimi

  1. We must understand the discernments in the names of the Eser Sefirot. Sometimes we refer to them as four Behinot, sometimes we call them Yechida, Haya, Neshama, Ruach, Nefesh, and sometimes we refer to them as Keter, Hochma, Bina, Zeir Anpin (consisting of six Sefirot of its own), and Malchut.

When we refer specifically to the Kelim, meaning only to the substance of the Ne’etzal, we define the names of their Eser Sefirot by means of the four Behinot in the will to receive. When we refer specifically to the Light that clothes these Kelim, we call them Nefesh, Ruach, Neshama, Haya, Yechida.

Lastly, when we refer specifically to the Kelim, but want to emphasize the Reshimot of the Lights that they contain when they are emptied of their Lights, we then refer to them as Keter, Hochma, Bina, Zeir Anpin, and Malchut.

The origin of the above ten Kelim - Keter, Hochma etc. is back in the Olam Tzimtzum, before the emergence of the Kav. It happened after the departure of the Ohr Ein Sof from the Eser Sefirot, when the Kelim remained empty from Lights, which are called ten Igulim.

It is known, that although the Light departed from them, there still remained a Reshimo in each and every Igul from the Light that it had. In other words, a very small He'arah from the entire previous Light was left in every Kli. This He’arah produces a yearning to the Kli that will not rest and will not be at peace until it draws once more all that Ohr it had before, both in quantity and quality.

This He’arah is called a Reshimo. Know, that the content of the names of the Eser Sefirot, Keter, Hochma, etc. define primarily the Reshimot of the Light that remained in the ten Kelim.

From this you learn that there is not a single desire in the Olamot, or even a slight awakening of a desire, both in the Elyonim as well as in the Tachtonim, that is not rooted in these Eser Sefirot of Igulim. It is true even with respect to the corporeal still, vegetative, animate and speaking. However, it is clearly impossible for any desire to awaken in an essence, if a sufficient fulfillment for that Ratzon did not appear before.

We have already clarified thoroughly in the Part 1 of this book, that the will to receive is not the first reason for the Ohr, or for its fulfillment, as people think. Quite the contrary, the Light and the fulfillment are the reason for the desire. It is the attribute of the will to bestow that is necessarily contained in the Upper Light that created the will to receive in the Ne’etzal, because a desire in the Elyon becomes a compelling force in the Tachton.

Thus, the Ohr Elyon became the reason for the occurrence of the four Behinot of the will to receive in the Ne’etzal. These Behinot are the roots of all the desires that appear in the Olamot.

Therefore, how can a desire appear without a reason, meaning without that Ohr Elyon that begets it. It is tantamount to stating that there is a creation in the world without a father and a mother that made it.

You must also know, that the entire reality and all the creations that are destined to come into the Olamot, already exist in Ein Sof. Moreover, they exist there in their full glory and perfection, as it is destined to appear in the Olamot.

Thus you evidently see, that all the desires that are destined to appear, already appeared and were revealed in Ein Sof. They appear there in their perfect, complete state, and it is the completeness and the fulfillment, namely the Ohr Elyon, that fathered and created these desires. It turns out, that the fulfillment for the desire precedes the occurrence of the desire that is related to that fulfillment and indeed causes it.

Now you can thoroughly understand the issue of the Reshimot that remained in the Eser Sefirot of Igulim after the Tzimtzum and the departure of the perfection and the fulfillments in the above four Behinot, called ten Igulim. These Reshimot mean that all the desires that filled them when they were in Ein Sof, and that they now lost, remained thoroughly carved and “imprinted” in them.

For that reason, they necessarily remained longing and yearning for the fulfillments and the perfection that they had. This is what we call Reshimot.

We said above, that there cannot be any occurrence of a desire of any kind, both in the Upper Worlds and in the corporeal world, that is not rooted in the Eser Sefirot of Igulim. There are two roots that precede the existence of all the Olamot after the Tzimtzum:

  1. Every desire already exists in its full glory and grandeur. This is the reality that exists in Ein Sof.

  2. All the desires are completely emptied of the fulfillment that was related to them in Ein Sof. This root is called the Olam Tzimtzum. All the Kelim and the substance of the creations extend from the Olam Tzimtzum. This means that they are only empty Kelim and desires that have lost their fulfillments, while all the fulfillments of these desires come from Ein Sof.

Remember these roots well, for they are among the most necessary to remember as we continue to study this wisdom.

  1. Do not be misled into the interpretation that the word Nimshach refers to a place and an area. Rather, anything that gains Aviut is considered to be Nimshach from above downward. Thus, the Zach is considered to be above, and the Av, below.

This is evaluated according to the closeness of form with Behina Dalet: the closer to Behina Dalet, the greater Aviut it is considered to have, and the farther from it is regarded as being more Zach. “Nimshach a little” implies that it gained some Aviut, and the word Nimshach relates to the Light of Kav.

This issue of Hamshacha appears because in each and every Sefira, there are ten inner Sefirot, both in the Eser Sefirot of Igulim and in the Eser Sefirot of Yosher.

When the Eser Sefirot of Keter first emerged, the Kav appeared only with its three upper Sefirot. These are called Rosh de Keter de Yosher, and their shine reached the Sefira of Keter de Igulim, which consisting of Eser Sefirot as well.

These Eser Sefirot of Keter de Igulim surround only the first three Sefirot of the Eser Sefirot of Keter of the Kav. After that, meaning after the Eser Sefirot of Igulim were fully completed, the Kav Nimshach a little and expanded further down, meaning produced its seven lower Sefirot in order to complete the Keter with Eser Sefirot of Yosher.

Thus, these seven lower Sefirot of Keter de Kav Nimshach downward, meaning became more Av than the Eser Sefirot of Keter de Igulim. The reason that there are no Sefirot of Igulim around these seven lower Sefirot is that the Igulim are higher than them, meaning purer, and you already know that higher means purer.

You can understand the reason for it according to the above explanation (item 30) that the Sefirot and the Igulim precede and are much more important than the Sefirot in the Kav. That is because there is no Masach in the Igulim, and this Masach in the Sefirot of the Kav stands in the middle of each Sefira, meaning in the last Behina of the Rosh of the Sefira.

In other words, it stands at the last Behina of the first three Sefirot of the Eser Sefirot of Yosher. These Sefirot exist in each and every Sefira of Yosher, and are called the Rosh of that Sefira.

It turns out, that our statement that the Masach is incorporated in the Sefirot of the Kav is true only in the seven lower Sefirot of each Sefira below the Masach. However, in the upper three, called the Rosh, there is no Masach, because they are above it.

Thus, these upper three are completely identical to all the Eser Sefirot of Igulim in that they don’t have a Masach. For that reason, they stand at the same Behina, and you find that the Eser Sefirot of each Sefira of Igulim are the cause of the three upper Sefirot of each Sefira of the Kav.

However, the seven lower Sefirot of each Sefira of the Kav is indeed much worse than the Igulim. Because worse is also regarded as lower, they are regarded as being lower than all the Eser Sefirot of Igulim. There is not a single Behina of Igulim that can be in the place of these seven Sefirot, because of the importance of the Igulim.

Thus it has been thoroughly explained how there is a vacant space between each two Sefirot of Igulim, the size of the seven Sefirot of the Sefira of Yosher that stands there. That is because all Eser Sefirot of Igulim of the Sefira of Keter surround only the first three Sefirot of Keter of the Kav.

However, the seven lower Sefirot of the Keter de Kav extend lower than every Eser Sefirot of Keter of Igulim. At the end of these seven Sefirot of Keter of the Kav, the first three Sefirot of Hochma of the Kav begin to emerge, surrounded by the Eser Sefirot of Hochma of Igulim.

Thus, between the last Behina of Keter de Igulim and the first Behina of Hochma of Igulim, there is a vacant space. That is where the seven lower Sefirot of Keter de Kav are, meaning where the Igulim do not surround them. It is like that between Hochma and Bina too, as it is between each two Sefirot.

100. We must be very careful here, so as not to be confused with imaginary descriptions of space and area in the Yosher and the Igul, which might trip us into this notion by a slip of the tongue.

As we continue, you should remember that straight He’arah means that the Light permeates Kelim that have a Masach on Behina Dalet, and that it becomes round in Kelim that do not have a Masach on Behina Dalet.

You should bear in mind that although there is no Masach on Behina Dalet in the Kelim de Igulim, still Behina Dalet cannot receive any He’arah from there after Tzimtzum Aleph. It is so because all the Light in the Igulim must come from the He’arah of the Kav, which is a straight He’arah (see item 30), and the Light of Kav does not shine in Behina Dalet at all, since it stems from the power of the Masach.

Thus, the absence of Light in Behina Dalet of Igulim is not because of the Kelim, for they do not have a Masach. Rather, it is because of Tzimtzum Aleph that operates on them. Because Tzimtzum Aleph is not regarded as a disadvantage, all four Behinot of the Kelim de Igulim are of equal degree, without any differentiation of great and small. Instead, the darkness that exists in Behina Dalet comes from the Light that comes from the Kav, and does not shine there, as aforementioned.

Now you can understand that after (and because) the Igulim received the Light through the Kav, there came about a differentiation of great and small in their degrees, and also in the Eser Sefirot of Igulim. Zeir Anpin became greater and more important than Behina Dalet, namely Malchut, because Malchut does not have Light, while Zeir Anpin has Light, being that it is Behina Gimel.

Similarly, the Sefira of Bina de Igulim has a greater Light than Zeir Anpin, since it is farther from Behina Dalet than Zeir Anpin, being that she is Behina Bet. Thus, you should remember that all these degrees are created not by the Kelim, but by the Light of Kav that they receive.

  1. It has already been explained with regards to the names of the four Behinot, whose Shoresh, namely the will to bestow that is contained in the Ohr Elyon, that its name is Keter. The beginning of the Hitpashtut to the Ne’etzal, meaning Behina Aleph, is called Hochma. Behina Bet is called Bina, Behina Gimel is called Zeir Anpin (or the six Sefirot: Hesed, Gevura, Tifferet, Netzah, Hod, Yesod), and Behina Dalet is called Malchut.

It has also been explained that only when we speak of the first substance in them, we denominate them by the names of the four Behinot and their Shoresh. However, if these four Behinot are already contained in the Behinat Reshimot, as they were in the Olam Tzimtzum, they are called Keter, Hochma, etc.

Now we will explain why they are called by these names:

  • The Shoresh is called Keter because it is not clothed inside the Kelim of the Ne’etzal, but surrounds and crowns Him from outside his own Kelim. The word Keter comes from the word Mesabev.

  • Behina Aleph is called Hochma because the wisdom of the Torah extends from her, and all the various kinds of wisdoms that exist in the world, in their final form. Our sages have already defined that name well, when they said, “Who is wise? He who sees the outcome.” This means that at first glance upon a thing, the wise knows the outcome and the consequence of it. It means that he sees all the future effects that will emerge from it, to the last upshot of it.

For example, when you say that the doctor is very wise, it means that the doctor can vividly see all the possible implications that can come out of any illness. Also, when examining some remedy, he fully perceives all the ramifications of that remedy on the body of the sick.

Similarly, the one who is wise in the conducts of nature sees all the implications of a certain natural being when it connects to the general reality. It is the same in every other kind of wisdom.

It turns out, that the meaning and definition of the name “wise,” or “wisdom,” refers solely to the ability to know the outcome of every detail and item in reality, to the last upshot.

  • From this you can also come to know the true meaning of the name Bina: All the power of Hitbonenut (scrutiny/observation) so as to see the outcome of every item in reality, both in the holy Torah and in the Hitzoniut, Nimshach from the Sefira of Bina, hence the name: Bina.

  • The name Malchut (Kingdom) indicates the power of authority and coercion that extends from it, much like one fears the king, hence the name: Malchut.

  • The names of rest of the Sefirot will be explained later on in the text.

Now we might ask: “Bina should have come before Hochma, because the examination of the future and the desire know it come first. Moreover, they produce and cause the final perfection, meaning the knowing of the result in advance, called Hochma (wisdom).

Indeed, I have already explained to you, that the order of the emanation of the worlds is the opposite of how we understand it: The fulfillment of the desire comes first and causes the appearance of the desire (see item 80). The perfection precedes and causes the appearance of the imperfection, for thus the degrees hang down from Ein Sof, Tzimtzum after Tzimtzum, down to the most corrupted, Olam ha Zeh.

300. See answer 200.

400. The first Olam to emanate after the Tzimtzum was called Olam Adam Kadmon. It is also called Olam Keter. The four Olamot: Atzilut, Beria, Yetzira, Assiya, clothe this Adam Kadmon.

  1. Although they are but four degrees, meaning the above four Behinot, they still have Eser Sefirot. This is because Behina Gimel, called Zeir Anpin or Tifferet, consists of six Sefirot, called: Hesed, Gevura, Tifferet, Netzah, Hod, Yesod. The reason for it will be explained in its appropriate place.

You should be aware of the precision in Sefer Yetzira (Book of Creation) – Chapter 1, section 4. It states as follows: “Ten and not nine.” This is something noteworthy indeed, for it has already been explained that all the illuminations of the Sefirot of the Ohr Elyon, even in the Igulim which are completely even, do not shine in Behina Dalet, namely Malchut.

The name Sefira indicates Light and Kli only when they are together, meaning when the Ohr Elyon is clothed in the Kli. However, a Kli without Ohr is not called by that name, for the name Sefira designates brightness and shine.

Accordingly, it would have been plausible to think that Malchut isn’t a Sefira at all, since the Ohr Elyon does not shine in her. For that reason, the author of Sefer Yetzira indicates and states precisely, “They are ten Sefirot and not nine,” because Malchut too is regarded as a Sefira.

The reason is that any connection of the Ohr Elyon with the Eser Sefirot happens specifically through the Ohr Hozer that Malchut raises by the power of the Masach in her, from below upward (see item 20).

Thus, it is quite the contrary: Malchut is the most notable of the Eser Sefirot, for without her, the Light would not connect with the upper nine Sefirot. For that reason, Malchut is regarded as being all Light (will be explained in detail in its place).

  1. (See Part 1, Ohr Pnimi, Chapter 1, item 100)

The Kav connects all the Igulim together

  1. What connects all the Igulim together (3) is that thin Kav that expands from Ein Sof and passes (4) and descends (5) and Nimshach (6) from one Igul to the next, down to the very last of them (7).

The Ohr and the Shefa that each of them needs Nimshach through that Kav.

Ohr Pnimi

  1. You have already learned that there is a vacant place and an interruption between each Sefira in the Eser Sefirot of Igulim. The size of that vacancy is as the size of the seven Sefirot of the He’arah of Yosher in that Sefira (see item 90).

However, there is no vacancy at all in the Eser Sefirot of the Kav. They begin at Ein Sof and expand to the middle point, which is Behina Dalet, called Malchut, the lowest point there is.

Thus, there is no intermission whatsoever between the first Eser Sefirot that expanded from Ein Sof as a straight Kav, also called Eser Sefirot of Adam Kadmon. That is why the Rav says that the Sefirot of the Kav connect the Eser Sefirot of Igulim as well. The seven lower Sefirot in each Sefira of Yosher connect the Eser Sefirot in the upper Sefira of Igulim with the Eser Sefirot of the lower Sefira of Igulim.

The He’arah of the Eser Sefirot of Hochma of Igulim that receive from the upper three of Hochma de Yosher necessarily travels through the seven lower Sefirot of the Sefira of Keter de Yosher. That is because GAR of Hochma of Yosher must receive from the seven Sefirot of Keter de Yosher, and pour it in the Eser Sefirot de Hochma de Igulim.

In the end, the seven lower Sefirot of Keter de Yosher, connect the Eser Sefirot of Keter de Igulim, with the Eser Sefirot of Hochma de Igulim. The same conduct applies between Hochma and Bina and so on and so forth.

  1. The Kav, which is a He’arah of Yosher, seemingly breaks through the Gagot of the Igulim, passes through the Igulim, descending and extending downward to the Sium, meaning to the middle point. However, this is certainly not about a place and an area.

To understand that, we must know that there is no occurrence of Light in the Olamot, upper or lower, that does not extend from Ein Sof above the Tzimtzum. The Light must hang down and go through all the degrees and the Olamot between Ein Sof above the Tzimtzum and the Olam where the receiver of that of Light stands.

You already know that there is no absence in the spiritual. Thus, it is impossible to say that that appearance, meaning the renewed Light that hangs down through the degrees, becomes absent in the first degree when it moves to the next, and becomes absent in the second when it leaves to the third, as corporeal objects do when they move from place to place.

It is utterly impossible because there is no absence in spirituality. Instead, it necessarily stays in each degree as it passes through it. Moving between the degrees is like lighting one candle from another, where the first does not diminish its light in any way.

Thus, the appearance of the Light that comes to a certain degree in Olam Assiya, is first given to all the degrees in the Olamot between Ein Sof above the Tzimtzum and the receiver that stands in Olam Assiya.

It turns out, that the He’arah of the straight Kav must pass through the Kelim de Igulim because Kelim de Igulim preceded the Kav; they appeared immediately with the Tzimtzum. However, the Kelim de Yosher appeared later, with the Kav, which is why this He’arah that passes between them never leaves there, as we have mentioned “There is no absence in the spiritual.”

Pertaining to the hanging down of Light from place to place, you should also know that there are two contingencies of Light that remain after it passes:

  1. “Permanent Stay”: This means that it mingles and connects with the Light that is already in the degree, and they become one. They become alike as though they were always one.

  2. There is another contingency, called a “Passing Stay.” It means that it does not mingle and unites with the “local” Light and becomes one. Instead, it remains there designated as a separate instance.

The Rav tells us that that Light of Kav that passes through the degrees of Igulim is not from the “Permanent Stay” contingency, but from the “Passing Stay.” That teaches us that it does not mingle with the Light of Igulim to form one Behina, but is distinguished as its own instance. This is the meaning of the Rav’s precision regarding the word “passes.”

The reason for it is that the Light in the Kav comes before the Light in the Igulim, for the Igulim receive their Lights only from the Light of the Kav. That is why the Light of the Kav is far more important than the Light of the Igulim, and that is why it does not mingle with the Light of Igulim.

The Light of the Kav is called Ruach, and the Light of the Igulim is called Ohr Nefesh.

  1. Any Hitpashtut of Ohr Elyon to the Ne’etzal is regarded as a descent. It means that as it expands, it also becomes more Av. You already know that a greater Zakut is regarded as a higher degree, and a greater Aviut, is regarded as a lower degree. Because the Light gains Aviut as it expands, it also descends from above downward.

The reason for the increased Aviut that the Light collects because it expands, is that it expands by the order of the four Behinot: It begins with Behina Aleph until it comes and strikes the Masach in Behina Dalet. It gains Aviut because Behina Aleph is the most Zach, then comes Behina Bet, and so on until Behina Dalet, the most Av (see Part 1, Chap 1, item 50).

  1. The He’arah of Yosher is expressed in the word Nimshach and the He’arah of Igulim in the words “becomes round” (see item 90).

  2. Meaning Behina Dalet in the Igulim, called the “middle point.” It is also called “the material ball in this world.”

The Behina of Atzilut in Olam Adam Kadmon expanded first to Olam ha Zeh. However, after Tzimtzum Bet had been performed, called Olam Nekudim, the Sium of Atzilut Adam Kadmon rose to the point of Olam ha Ba, whose place is considered to be above Olam Beria, as we will explain in its place.

Each Olam and each Sefira consist of ten inner Sefirot. Inside each Sefira there are another ten inner Sefirot, and so on and so forth ceaselessly. The Sefirot of Igulim envelop each other like onionskins

  1. Each and every Olam has its own Eser Sefirot. Each and every Sefira in each and every Olam consists of its own inner Eser Sefirot (8). They are like onionskins one within the other (9), as in pictures of wheels in geometry books.

Ohr Pnimi

  1. You can understand the reason for the above Hitkalelut of Sefirot according the famous rule that “There is no absence in spirituality,” and any Light that passes from one place to another retains its place forever in every Behina it passes through (see item 4). Because each inferior Sefira emanates from a higher Sefira by way of cause and effect, the inferior is considered to be passing through the superior.

Consequently, all the Sefirot are necessarily intermingled. For example, when the first two Sefirot appear, namely Keter and Hochma, Ohr Hochma is compelled to exit the Ein Sof, from which every thing comes. Afterwards, the Ohr Hochma must pass through the Sefira of Keter before it reaches the Sefira of Hochma, because Keter caused its emergence.

Because the Sefira of Hochma passed there, it acquired its place there, and now there are two Sefirot in Keter, namely Keter and Hochma. Similarly, after all Eser Sefirot of the Ohr Elyon came out from above downward to Malchut, all nine Sefirot below Keter were compelled to pass through Keter. It is so because it was the first reason for the emergence of them all.

Hence, they all acquired their place there, as there is no absence in the spiritual. It means that all nine lower Sefirot are necessarily in Keter itself too because they passed there.

By the same principal, there are also nine Sefirot in Hochma, because the eight Sefirot below it were compelled to pass through her, as in Keter. Also, there are eight Sefirot in Bina for the above reason, and seven Sefirot in Hesed and so on. In Malchut there is only one because she is the lowest.

We also know that Malchut raises Eser Sefirot of Ohr Hozer from her up, which clothe the Eser Sefirot of Ohr Elyon, called Eser Sefirot of Ohr Yashar. This Ohr Hozer is called the Ohr Malchut, because she has no other Light.

However, in all other places, this Ohr Hozer is referred to as Eser Sefirot that rise from below upward (see Histaklut Pnimit, Part 2, Chap 6, item 66). It is written there, that Malchut is regarded as the Keter of those Eser Sefirot, because she is the reason for their occurrence.

Her proximate is called Hochma, and the third degree from her is called Bina etc. In this manner, the purer is also the smaller, until the real Keter receives only the Malchut of this Ohr Hozer.

From this you can deduce that these Eser Sefirot from below upwards are all found in Malchut, because they pass through Malchut as Malchut is their Shoresh. Thus, all of them acquire their place in Malchut, and you find that Malchut too consists of Eser Sefirot.

Nine Sefirot pass through Yesod of Ohr Hozer, and thus there are Eser Sefirot in Yesod: one from the Ohr Elyon from above downward, and nine Sefirot of Ohr Hozer from below upward, which must pass through it.

The same manner applies in the Eser Sefirot of Hod: two Sefirot from above downward, meaning the Light of Hod and the Light of Yesod that passes through it, and eight Sefirot from below upward. The same applies to the Eser Sefirot of Netzah: three from above downward, and seven from below upward. The rest adhere to the same pattern.

Finally, after the extension of the Eser Sefirot of Ohr Elyon and the Eser Sefirot of Ohr Hozer, each of them was necessarily consisting of ten complete Sefirot. The same pattern applies to every single inner item in them and every single item in the inner items, and so on and so forth indefinitely. This process is an obligated one because of the above-mentioned Hitkalelut, and there is nothing more to add here, and see Histaklut Pnimit where we greatly elaborated on the subject.

  1. Meaning every Elyon surrounds its Tachton from every side equally, without any discrimination of degrees (see above item 50).

The closer the Igul to Ein Sof, the higher and better it is considered. Because Olam ha Zeh is at the middle point, the farthest from Ein Sof, it is utterly corporeal

  1. In each and every Igul within each and every Olam in the Halal, the closer (10) it is to Ohr Ein Sof, the higher and finer it is. You find, that in this worldly, material Olam, is the middle point, inside all the Igulim, within the middle of that entire Halal and the vacant Avir.

It is also utterly distanced from Ein Sof, farther from all the Olamot. That is why it is so corporeal and utterly materialized, although it is the middle point, inside all the Igulim.

Ohr Pnimi

  1. You already know that the term “close” does not refer to a place, but to proximity of form. You also know that there are four Behinot of Shinui Tzura, which consist the Eser Sefirot of Igulim from Ein Sof to the middle point.

The middle point is Behina Dalet, the most Av of them all, and the first Igul, called Keter, is regarded as the inspiration of the Shoresh of these above four Behinot. Naturally, the Igul of Keter is the most Zach of all the Igulim as its form is the closest to Ein Sof. Behina Aleph, which is slightly more Av is farther from Ein Sof than the Keter.

Behina Bet is even greater Av and is therefore farther from Ein Sof than Behina Aleph. Finally, the middle point, which has more Aviut than all of them, is regarded as the farthest from Ein Sof.

We should not wonder about what we have said above (in Part 1, Chap 1, Item 100), that there is no above and below in the Igulim, because here we refer to the Igulim after they received the illumination of the Kav inside them. It is that which created in them the above and below and all the other characteristics in the Kav.

Chapter Two

Explains the Eser Sefirot de Yosher, their emergence and evolution and what they contain. This chapter contains seven issues:

1. The order of the emergence of Eser Sefirot de Yosher. 2. Five parts in the Neshama of the lower Adam: Nefesh, Ruach, Neshama, Haya, Yechida. 3. There is Ohr Makif, Ohr Pnimi, Kli Hitzon and Kli Pnimi in both Igulim and Yosher. 4. The Light of Igulim is the Light of Nefesh, and the Light of Yosher is the Light of Ruach. The Igulim were emanated first, and the Yosher next. 5. Arich Anpin of Igulim shines for Abba ve Ima of Igulim in the form of Halonot, from the Gimel Kavim – right, left and middle in him. The Light extends from them to all the Igulim, and therefore, every detail that is in the Yosher, also exists in the Igulim. 6. Adam Kadmon Nimshach from Ein Sof until the end of Atzilut, contains all the Olamot, and we are not permitted to delve in it. 7. We do not delve in the Igulim, but only in the Yosher;

The order of the emergence of Eser Sefirot de Yosher

  1. Now we will explain the second feature of the Eser Sefirot, being the Light of Yosher, which is like three lines in the form of the Upper Adam. The Igulim expand from above downward through the aforementioned Kav, which also expands directly from above downward.

The Kav expands from the Rosh of the Upper Gag (1) of the highest Igul, and stretches below the bottom of the end of all the Igulim from above downward. It consists of Eser Sefirot, like a Tzelem (image) of a straight Adam (2).

That Adam stands upright (3), and consists of 248 organs (4) that appear like three lines: right, left and middle. Adam consists of Eser Sefirot in general. Each and every Sefira is divided into ten inner Sefirot and so on and so forth incessantly.

Ohr Pnimi

  1. In each Olam or Sefira, the Keter is regarded as the Gag of that Olam or Sefira. Malchut in each Olam or Sefira is regarded as the Karka of that Olam or Sefira. The upper Igul is the Sefira of Keter, and the Gag of that Keter is the Keter of the Eser Sefirot of that Keter.

  2. The clothing of the Mochin is called Tzelem (image, semblance). It comes from the word Tzel (Shade). The He’arah of Yosher, which consists of the first three Sefirot, is called Adam, because it receives GAR clothed in Tzelem. This is a long issue that here is not the place to elaborate on.

  3. The Rosh of every Sefira and Partzuf consists of the first three Sefirot: Keter, Hochma, Bina, and the seven lower Sefirot: Hesed, Gevura, Tifferet, Netzah, Hod, Yesod, Malchut in each Sefira and Partzuf are regarded as the Guf of that Sefira and Partzuf.

When they are in the right order, meaning when the Lights of GAR are in the Kelim de GAR and the Lights of ZAT are in the Kelim de ZAT, the Partzuf is considered to be in an “upright” state. However, if the Lights of Guf are clothed in the Kelim de GAR instead of clothing the Lights that should clothe there, then that Partzuf is not considered to be “upright.”

It is so because in that state, the Rosh is not more important than the Guf, since even the Rosh uses only the Lights of the Guf. This state is called Harkanat Rosh, in which the Rosh is on the same level as the Guf.

  1. There are 248 discriminations of Hesed in the upper Partzuf, from which extend 248 organs in the lower ones (elaborated in the Mishnah, Ohalot).

Five parts in the Neshama of the lower Adam: Nefesh, Ruach, Neshama, Haya, Yechida

  1. There are five types of Light in the lower Adam (5): Nefesh, Ruach, Neshama, Haya, Yechida (6). They form five levels (7), one above the other. This is the meaning of the five repetitions of the verse, “Bless the Lord, O my soul, etc.” as mentioned in Masechet Berachot (page 10, 71), which represent the five features of the Neshama.

Ohr Pnimi

  1. There is not an essence in all the worlds, both in the Upper Worlds, as well as in this world, that do not consist of the above Eser Sefirot, being the four above mentioned Behinot and their Shoresh. That is what he means by saying that these five Behinot are also found in the lower Adam of this world.

  2. The Kelim in the Eser Sefirot are called: Keter, Hochma, Bina, Zeir Anpin, and Malchut, and the Lights in them are called: Yechida, Haya, Neshama, Ruach, Nefesh. It is written (Midrash Raba, 82, 26), that Ohr Yechida clothes the Kli de Keter, and Ohr Haya clothes the Kli de Hochma, Ohr Neshama clothes the Kli de Bina and Ohr Ruach clothes the Kli de Zeir Anpin. Ohr Nefesh clothes the Kli de Malchut.

  3. You have already learned that the degrees are differentiated according to their Zakut and Aviut. The term “above” refers to a greater Zakut than the “lower” degree.

There is Ohr Makif, Ohr Pnimi, Kli Hitzon and Kli Pnimi in both Igulim and Yosher

  1. Each of the Eser Sefirot of Igulim has all the above features, namely Orot and Kelim (8). The Ohr is divided (9) into Ohr Pnimi and Ohr Makif, and the Kli is divided (10) into Hitzoniut and Pnimiut. The Eser Sefirot of Yosher in the image of Adam have all those features too.

Ohr Pnimi

  1. The Orot are NRNHY and the Kelim are KHB ZON.

  2. The spiritual division happened due to the Shinui Tzura that was renewed there (see Part 1, Chap 1, item 30). Higher than another means purer than another, and lower than another implies being more Av than another. It is in the Shinui Tzura of this Aviut that one is separated and exits from another, becoming lower than him.

It is known that the Lights pour down from any Elyon to its Tachton. Because of that, the lower must receive the Shefa in its highest and purest Behina (feature), while the Elyon pours the Shefa only from its lowest and most Av Behina.

Thus, the form of the Ohr that comes from the Elyon equalizes with the form of the Kli in the Tachton, since the coarsest, most Av feature in the Elyon is equal to the finest and most Zach Behina in the Tachton. It turns out, that the Tachton cannot receive all the Light that belongs to it, but only a very small part, as much as its purest Kli can receive. Its other Behinot, which are not that pure, must remain without their appropriate Light, because of their Shinui Tzura from the Upper that pours it to them.

For that reason, we find that the Ohr that belongs to the Tachton is divided into two Behinot:

  1. The small amount of Light that it receives from the Elyon inside its uppermost Kli. That kind of Light that it receives is called the Ohr Pnimi in the Tachton.

  2. The full amount of Light that belongs to the Behinot that remain in the Tachton and cannot receive due to their Shinui Tzura from the Elyon. That full amount is regarded as remaining in the Elyon and not descending to the Tachton.

It is called Ohr Makif because it surrounds the Tachton, meaning shines on it from afar, though it is not clothed in it; rather it is a diminished and far He’arah.

This distant He’arah can purify the Aviut in the Tachton until all the Behinot in the Tachton equalize in form with the Elyon. Then it will be able to receive the full measure of the Light that belongs to it. This state is called Knisat Makifin (entrance of Ohr Makif). It means that the Surrounding Lights entered and clothed the Kelim de Tachton that have become purified, turning all of them into Ohr Pnimi.

  1. Because the Lights were divided into Ohr Pnimi and Ohr Makif there are now two kinds of reception in the Kli. They are: reception inside the Kli, and reception in the Hitzoniut of the Kli (see Part 1, Table of Topics, item 102).

The Ohr Pnimi is received inside the Kli and the Ohr Makif that purifies it from its Aviut is considered receiving through the Hitzoniut of the Kli, meaning without clothing inside the Kli.

This division of the Kli to Pnimiut and Hitzoniut is determined according to the Aviut and Zakut in the Kli. That is because only its Aviut is worthy of receiving the Ohr Pnimi, because the vessel of reception of the Ne’etzal consists primarily of Behina Dalet.

Indeed, the first three Behinot are not qualified to receive, but cause Behina Dalet to appear. For that reason, each Kli is regarded to have its own four Behinot in the Kli, and the Light appears primarily in its Behina Dalet. That is why she is called the Pnimiut of the Kli and its interior, where the Shefa is found.

The three Behinot that only make Behina Dalet appear in the Kli, while they do not receive themselves, are regarded as revolving around Behina Dalet from the outside. It is like the thickness of a wall of a corporeal vessel that consists of four crusts, one surrounding the other. Everything is received only in the interior of the Kli, meaning in the in the interior crust, while the other three crusts of the walls of the Kli only strengthen the interior crust so that it has the strength to tolerate its filling.

We should understand spirituality in much the same way, namely that Behina Dalet is the primary feature that holds the Shefa in the Kli. The first three Behinot are the reasons for the appearance of the full power of Behina Dalet, until she is fitting to hold the Shefa, while for themselves they are not qualified to sustain the Ohr Pnimi.

They are called the Hitzoniut of the Kli because they are excluded from receiving the Ohr Pnimi. Behina Gimel is the Hitzoniut of Behina Dalet; Behina Bet is the Hitzoniut of Behina Gimel; Behina Aleph is the Hitzoniut of Behina Bet and surrounds all the other Behinot.

Outside all of them there is yet another external Behina, without any Aviut, which is the root of all four Behinot in the Kli. Know, that this totally pure Behina is the vessel of reception for the Ohr Makif. The reason for it is that its wondrous purity enables it to receive the He’arah of the Ohr Makif, although it comes from afar.

We now learned about the division of the Kli. Its Pnimiut, meaning its most Av Behina, namely Behina Dalet in the Kli, receives the Ohr Pnimi. Its Hitzoniut, meaning its purest Behina, Behinat Shoresh in the Kli, receives the Ohr Makif from afar. We should also not ask why Behina Dalet is not worthy of receiving because of the power of the Tzimtzum and the Masach in her, as we are concerned only with the Ohr Hozer that rises from Behina Dalet (see Histaklut Pnimit).

The Light of Igulim is the Light of Nefesh, and the Light of Yosher is the Light of Ruach. The Igulim were emanated first, and the Yosher next

  1. The difference between the Igulim and the Yosher relates to the fact that the Eser Sefirot of Igulim (20) are regarded as Light of Nefesh. They have Ohr Pnimi and Ohr Makif, Pnimi and Hitzon. They consist of Eser Sefirot of Kelim, each consisting of Pnimiut and Hitzoniut. There are also Eser Sefirot of Orot, where each Ohr consists of Ohr Pnimi and Ohr Makif.

However, the Eser Sefirot of Yosher are regarded as the Light called Light of Ruach (30), which is a higher degree than the degree of Nefesh. They too consist of Ohr Pnimi and Ohr Makif, and have Eser Sefirot of Kelim, in each of which there are Pnimiut and Hitzoniut. Obviously, the Nefesh was emanated first, and the Ruach next.

Ohr Pnimi

  1. All the Sefirot that can only receive Orot and have no ability to bestow upon others, the Ohr in them is called Ohr Nefesh. It has already been explained that all the Light in Igulim must be received from the Light of the Kav (see Part 2, Chap 1, item 30).

The reason is that the Ohr Elyon cannot permeate the Kelim except by a Zivug with the Masach that raises Ohr Hozer. That is because this Ohr Hozer connects the Light with the Kelim (see Part 2, Chap 1, item 30).

Consequently, the Ohr Elyon does not connect with the Kelim that do not have that Masach and they cannot pour it unto others from above downward. Instead, they can only receive Ohr from the previous degree, from below upward, for their own sustenance. This Ohr is called Ohr Nefesh.

Thus, because there is no Masach in the above Kelim de Igulim, the Ohr Elyon cannot permeate them, and they must receive Ohr from the Kav, but even that is for their mere sustenance, and not to bestow. For that reason, the Light in the Igulim is called Ohr Nefesh.

  1. Eser Sefirot of Ruach are regarded as bestowing. For that reason, the Light of Ruach is denoted as Ohr Zachar, meaning it bestows. However, the Eser Sefirot of Nefesh are called Ohr Nekeva, meaning they receive and cannot bestow.

For that reason, the Eser Sefirot of the Light of Kav are regarded as Eser Sefirot of Ruach, indicating that they are regarded as Ohr Zachar, namely bestowing, as we’ve explained above. The Ruach is regarded as higher than the Nefesh because it bestows upon the Nefesh.

Arich Anpin of Igulim shines for Abba ve Ima of Igulim in the form of Halonot, from the Gimel Kavim – right, left and middle in him. The Light Nimshach from them to all the Igulim, and therefore, every detail that is in the Yosher, also exists in the Igulim

  1. Even when the Eser Sefirot are regarded as Igulim (40) one within the other, they already have all the forms of reception of the Shefa that exist in the Kav of the Yosher (50). It is so because Igul Keter (called Arich Anpin after the Tikun (60)) has one Nekev and Halon (70) on the right hand side of the Igul (80). From there the Ohr of Arich comes to Igul Abba and shines to it (90).

There is yet another Halon on the left hand side of the Igul of Arich. The Light reaches the left hand side of Igul Abba, which is inside it, punctures it and makes a Halon in it (100).

The Light Nimshach from there to Igul Ima inside Igul Abba and shines in it. Thus, the Light that passes in the left of Igul Abba is not for Abba himself; it only passes there (200), but the He’arah is primarily for Ima.

It turns out that Arich Anpin shines for Abba ve Ima together, just like their Yosher. Even though they are one Igul within the other, they still have straight Kavim (300) right, left and middle, in the Halonot in them.

The Light Nimshach from there in Eser Sefirot of Igulim, through completely straight Kavim, in every detail in the Eser Sefirot of the straight Kav of Ruach.

Ohr Pnimi

  1. Meaning the five degrees KHB ZON do not extend in Yosher, meaning one below the other, from Zach to Av, but the five degrees are equal, and not one below the other, namely with greater Aviut. Of course, there is a differentiation of cause and effect between them, because they do stem from one another.

For example, Hochma came from Keter, Bina from Hochma and Zeir Anpin from Bina, and Malchut from Zeir Anpin (see Ohr Pnimi, Part 1, Chap 1, item 50). However, that above differentiation of cause and effect is defined by their being one inside the other.

In that state, each reason causes its consequence: Hochma is caused by Keter and Bina is caused by Hochma etc. Thus, one within the other means that one is the result of the other. However, there is no differentiation of up or down between them whatsoever (see Part 1, Chap 1, item 100)

  1. Because that is the impression of the Light from the Kli it is clothed in. Even when it leaves there to go to another, it does not change its conduct from the previous Kli. Thus, while the Light in the Kav was in Yosher, it extended and descended, one below the other, meaning gained Aviut in a gradual order because of the Masach that is found there (see Part 2, Chap 1, item 6).

Therefore, even after it had left there and came to the Eser Sefirot of Igulim, which do not have a Masach, and after it was compelled to become round in them, it still did not change its conduct of Hitpashtut from degree to degree. For example, when the Light of Kav comes to the Sefira of Keter, it becomes round there, meaning adopts the shape of the Kli, in which case there is no distinction of above and below.

However when the Light expands from the Igul of Keter to the Igul of Hochma, it does not become round, but Nimshach in Yosher, distinguishing between above and below. Consequently, the Sefira of the Igul of Hochma stands below the Igul of Keter and consists of greater Aviut, because their form is not the same.

In much the same way, when Ohr moves from Hochma to Bina, it Nimshach in Yosher. It is therefore considered that Bina is below Hochma, meaning with more Aviut, and this is also the rule for all the Sefirot.

The Eser Sefirot of Igulim are of equal form, without discriminations of above and below in the Kelim. However, there is still is a discrimination of above and below in them because they do receive the Shefa by means of the Eser Sefirot of the Kav of Yosher.

  1. After the four Olamot ABYA were formed, each Sefira became a complete Partzuf with Rosh, Toch, Sof. Because of that they were given different names: the Partzuf that originated from Keter was named Arich Anpin, the Partzuf that originated from Hochma was named Abba, and the Partzuf that originated from Bina was named Ima. The Partzuf that was made from the six Sefirot HGT NHY was named Zeir Anpin and the Partzuf that originated from Malchut was named Nukva. The explanation to these names will be explained in its place.

  1. You already know that because of the Light of the Eser Sefirot of the Kav that is received in the Igulim, all the Behinot of Yosher are necessarily imprinted in the Igulim as well (see item 50). This Behina in the Kav, which is called Masach, whose Ohr Hozer connects the Ohr Elyon in the Kelim, is imprinted in the Igulim as well, but without its Aviut.

This is because this Aviut cannot rise from a lower degree to a higher one whatsoever, because of the fact that the Upper does not have the same Aviut as the lower, and that is what makes it “Upper.” Only the “gap” that the Masach creates in the lower degree (in the Eser Sefirot of Yosher) rises from the Masach of the Kav de Yosher and is imprinted in the Igulim.

This “gap” from the Masach is called Halon. As a window is placed in a room to bring the light in to that room, so this Masach reveals the ability of the Ohr Hozer to connect the Light with the Ne’etzal. Thus, if the Masach disappeared, the Light would also disappear from the Ne’etzal and he would remain in the dark, as if the window had been shut.

Thus, when we refer only to the gap that the Masach created, excluding its Aviut, we refer to it as a Halon or Nekev.

  1. This means that it was imprinted in the right and left that operated in the Eser Sefirot of Yosher.

  1. The above-mentioned Halon created a discrimination of Hamshacha and descent of Light there. It means that it gradually gained Aviut, and thus each lower degree became more Av than its preceding.

The text “From there the Ohr of Arich comes to Igul Abba and shines to it,” means that because of the Halon the Light received Aviut and descended to Abba of Igulim. In other words, Hochma was lowered and is no longer equal to Keter de Igulim, as it was before they received the Light of Yosher through the Halon. The same principal applies in Bina below Hochma.

  1. This Halon was made in the Sefirot together with the descent of the Light to it from the upper Igul. It means that then this Light imprinted in it the Masach that is contained in it. That is why it is considered that the Light punctured it and made a Halon in it.

  1. Has already been thoroughly explained above (Part 2, Chap 1, item 4).

  1. The Light descends from Igul to Igul by way of Hamshacha in Yosher, in straight lines. However, this is not regarded as an actual Tikun of Gimel Kavim that descends from the Masach and has the Ohr Zachar with which to bestow upon others. These Kavim of Igulim have no power for bestowal because they come down as Halonot. The Halonot suffice only for receiving the Light for themselves, but not to pour it to others. This is the rule: “Without a Masach, there is no Ohr Zachar, only Ohr Nekeva, meaning Ohr Nefesh.”

Adam Kadmon Nimshach from Ein Sof to the end of Atzilut, contains all the Olamot, and we are not permitted to delve in it

  1. This Adam Kadmon (400) attaches one end with the other (1), the upper end with the lower end in the entire Halal of Atzilut. All the Olamot are contained in that Adam, but we have no permission whatsoever to delve and speak of this Adam’s Pnimiut and Atzmut (2).

Ohr Pnimi

  1. We should not wonder at the use of the name Adam. It is written (Midrash Raba, Bereshit 27): “Rabbi Yudan said: ‘Great is the power of prophets who resemble a form with its Maker, as it is written: ‘And I heard the voice of a man between the banks of Ulai etc.’ ‘and upon the likeness of the throne was a likeness as the appearance of a man upon it above.’” The reason will be explained in its appropriate place.

  1. It means that it connects everything from Ein Sof, the purest of all the Olamot down to the middle point, the most Av Behina in all the Olamot. Thus, the entire reality before us, the upper and the lower, is all but the branches that concatenate from it, hang down from it and clothe it. That is why it connects all of them.

  2. The Pnimiut, meaning the Ohr Ein Sof that is clothed in Him, and His Atzmut, is considered the Behinat GAR in Him. It has already been explained (Introduction to Talmud Eser Sefirot, item 27) that we have no permission to speak of any Behina of GAR in any degree or Partzuf, even in Olam Assiya. However, we are indeed permitted to engage in the ZAT, even the ZAT de GAR de Adam Kadmon.

The Igulim came out first, and Yosher next. We do not delve in the Igulim, but only in the Yosher

  1. In the beginning, the Eser Sefirot came out through the Igul (3), one within the other. Afterwards, while inside the Igulim, the Yosher expanded as one Adam, in the length of all the above-mentioned Igulim (4). Still, we have no dealings with the Igulim (5) but only with the Yosher.

Ohr Pnimi

  1. It has already been explained that the Igulim appeared immediately after the Tzimtzum and the departure of the Light. After that the Yosher appeared in such a way that the Igulim were regarded as the cause and the reason for the Light of Kav. Because of that they are also considered to be preceding it.

  2. Meaning, from the top end to the bottom end. Observe, for example, an imaginary corporeal length. Doing that will bring you to know its spiritual root. We understand an imaginary length by three features: its top end, its bottom end, and the distance between them.

You can distinguish a spiritual length precisely by the same way: first, you find its bottom end, the most Av, of which is there is lower in Aviut. From knowing the bottom end, you will immediately find the top end too, because the measure of the Aviut at the bottom, is also the measure of the level of the Ohr Hozer (see Histaklut Pnimit, item 86).

For example, the Aviut of Behina Dalet of Behina Dalet reaches the level of Keter de Keter; Aviut of Behina Gimel in Behina Dalet reaches only as high as Keter de Hochma, and Behina Bet in Behina Dalet reaches only as high as Keter de Bina etc. Thus, by knowing the bottom end, the top end immediately becomes known as well.

Once you know both ends of the degree, you naturally know the distance between them too. That is because a spiritual distance means a Shinui Tzura between two features.

The measure of the Shinui Tzura determines the distance between them. For example, if the bottom end is Behina Aleph in Behina Dalet, then the top end reaches only as high as Keter de ZA. In that instance, the distance is not so great.

But if the bottom end is Behina Bet, then the top end will be the degree of Keter de Bina. Thus, the distance would be of two levels of Aviut, which are Behina Aleph and Behina Bet.

If the bottom end consists of Aviut of Behina Gimel of Behina Dalet, then the top end would be Keter de Hochma. In this case, the distance would be that of three levels of Aviut, and so on by the same way.

  1. This is because the Igulim surround the first three Sefirot of Yosher (see Part 2, Chap 1, item 90). It is known that their Kelim are far better than the GAR de Yosher. However, you already know that we are forbidden to study and speak of the GAR. For that reason we have no permission to study the Igulim.

Histaklut Pnimit

Igulim and Yosher; containing ten chapters

Explains the Eser Sefirot of Igulim; contains six issues: 1. Igulim are regarded as GAR. 2. In Sefirot of Igulim, the outer is the more important. Conversely, in Sefirot de Yosher, the inner is more important. 3. Two kinds of reception in the Kelim: A. through their Pnimiut, B. through their Hitzoniut. 4. Behina Dalet cannot appear unless the previous three Behinot cause it to appear. 5. The four Behinot are like four layers in the walls of a Kli, one on top of the other. The Shefa is received in the inner layer. 6. The greater the Aviut of the Masach, the higher the level of the Ohr Hozer that it raises. There are five levels.

Igulim are regarded as GAR.

  1. The Rav spoke very little of the Eser Sefirot of Igulim. Even the words he did say seem to be filled with contradictions. However, it is impossible to elaborate on them because they are regarded as the first three Sefirot, which we are forbidden to delve in.

Nevertheless, the little that the Rav did write should be explained elaborately, enough to accomplish the goal that the Rav had aspired for, meaning as much as it is necessary to understand the interconnections in this wisdom.

In Eser de Sefirot of Igulim, the outer is the more important.

  1. We shall begin with a general understanding of the matters. The Rav divides reality into two discriminations: Igulim and Yosher. This means that all the Partzufim in the five Olamot, Adam Kadmon, ABYA and Olam ha Zeh, consists of Eser Sefirot of Igulim and Eser Sefirot of Yosher.

We saw that in Sefirot of Igulim, the outer is better, and the inner is worse. The uppermost Igul, the closest to the surrounding Ein Sof that revolves around the entire reality, whose name is Keter, is the best among them.

Inside it there is a second Igul, called Hochma, which is worse than Keter. It follows by the same pattern until the innermost ball, being Olam ha Zeh, which is dark, without any light, filthy, the worst of all the Igulim. Thus, the inner the Igul, the worse it is, and the outer the Igul the better.

In Eser Sefirot de Yosher, the inner Kli is more important.

  1. It is the opposite with Sefirot de Yosher, in which the inner is better. That is because the first and innermost Eser Sefirot de Yosher are the Eser Sefirot of Olam Adam Kadmon. They are called the Kav that expands from Ein Sof and Nimshach almost as low as Olam ha Zeh, but without touching it.

Its Hitzoniut is clothed by the Eser Sefirot of Yosher of the second Olam, called Olam Atzilut, whose merit is lower than that of Olam Adam Kadmon. The Hitzoniut of Olam Atzilut is clothed by the Eser Sefirot of Yosher of Olam Beria, which is worse than Olam Atzilut. It follows in the same manner until the Eser Sefirot of Yosher of Olam Assiya, the worst of all the Olamot, which clothes the Hitzoniut of all the Olamot.

Thus, in Sefirot de Yosher, the outer is worse and the inner is better, the opposite of the Eser Sefirot of Igulim. Indeed, a profound and great concept is presented here in this oppositeness between the Sefirot de Igulim and the Sefirot de Yosher, which should be studied thoroughly.

Two kinds of reception in the Kli: A. through the Toch, B. through the Hitzoniut.

  1. You already know about the middle point in Ein Sof, where the Tzimtzum took place and the Ohr departed from that point and became an empty Halal (see Part 1, Chap 1, item 50). It explains that it is called “the middle point” to indicate that it does not receive through its Pnimiut and Toch, but only through its Hitzoniut, from its surroundings. It receives the Ohr without any limitation and measurement because the one that receives from the Hitzoniut does not limit the Ohr.

As a result, we have two kinds of reception in the Kelim:

  1. Through the Hitzoniut

  2. Through the Pnimiut.

We must thoroughly understand which Pnimiut and Hitzoniut we are discussing with here, as this naturally does not refer to a place or an area by which you might imagine Hitzoniut and Pnimiut.

The first three Behinot only cause the appearance of Behina Dalet, but they cannot receive; they are like four layers in the wall of the Kli.

  1. You already know that the term “spiritual Kli” refers to the Ratzon in the Ne’etzal to receive its Shefa from Ein Sof. Also, you already know that this Ratzon has four Behinot one below the other. In other words, this Kli, being the above will to receive, can perform its task only after it gradually passes through the above four Behinot.

The first Behina is a very frail Ratzon; Behina Bet is greater than Behina Aleph etc. Behina Dalet is the full measure of the Ratzon as it should be for the final completion of the Kli.

The reason for it has already been explained (see Part 1, Chap 1, item 50). Since the form of this will to receive is absolutely opposite to the will to bestow in the Light of Ein Sof, it cannot appear all at once, but only slowly. It starts from the will to bestow in the Shoresh, called Keter, continues to the more Av, which is a little different from it, being Behina Aleph. From there it continues to the more Av, namely Behina Bet, and so on by the same way until Behina Dalet, which is absolutely opposite to the form of the Ohr. She, specifically, is able to serve as a Kli in the Ne’etzal.

However, the will to receive in the previous three Behinot is not uncovered enough to serve as a Kli for reception. Thus only Behina Dalet is regarded as the Kli for reception in the Ne’etzal, and for that reason it is called the Pnimiut and the Toch of the Ne’etzal. Behina Gimel in the Ratzon is considered to be outside Behina Dalet; Behina Bet is outside Behina Gimel, and Behina Aleph is outside Behina Bet. Behinat Keter is the outermost.

Like a corporeal Kli that contains four layers one on top of the other, the Shefa in that Kli is certainly received in the fourth, innermost layer. The three outer layers that surround it are only there as support for the innermost fourth layer. Here too, the Ohr is received only in Behina Dalet, while the three first Behinot are exterior to it, coming only because it is impossible for it to come at once, but only by concatenation, as we’ve explained above.

Pnimiut and Aviut are the same; Hitzoniut and Zakut are the same too.

  1. Now you have thoroughly learned about the Pnimiut and Hitzoniut that we must distinguish in every Kli. Because there are four Behinot in every Kli, the last of them is called the Toch and the Pnimiut of that Kli; it is the essence of the reception in the Kli. The Behinot that precede it are meant to uncover the last of them, and are therefore regarded as the Hitzoniut of the Kli.

The farther the degree from the last Behina, the outer it is considered to be. You should also know that Behina Aleph is purer than Behina Bet, and Behina Dalet is the most Av. It turns out, that Pnimiut and Aviut are one and the same thing and the reason that Behina Dalet is regarded as the one that receives the Shefa is because she is the most Av.

Similarly, Hitzoniut and Zakut are one and the same, because her Ratzon is frail and Zach, and thus closer to the Maatzil. For that reason it is the outermost, meaning the farthest from reception, which is Pnimiut and Toch.

Proximity and remoteness from the Maatzil are evaluated according to the measure of reception in the Ne’etzal.

  1. This is what the Rav wrote about the Sefirot de Igulim, that the outer is better and closer to the Maatzil. That is because Behinat Shoresh, called Keter, is the purest and closest in form to Ein Sof, meaning closest to the Maatzil. It designates her as the outermost, meaning farthest from the Toch and the Pnimiut, meaning reception.

After her comes Behina Aleph, which is more internal than the Keter, meaning closer to reception. Behina Bet is more internal than her, meaning closer to Behina Dalet, being Behinat reception. Thus, Behina Dalet is the actual Pnimiut, meaning the Shefa is received in her. For that reason, her form is also the farthest from the Maatzil.

In Eser Sefirot of Yosher the degree is measured according to the Ohr Hozer that rises from the Aviut in the Masach, the greater the Aviut, the greater the Ohr Hozer.

  1. In Eser Sefirot de Yosher there is the matter of the Ohr Hozer that rises from the Zivug of the Masach with the Ohr Elyon. The amount of Ohr Hozer is measured by the Aviut in the Masach that performs the Zivug with the Ohr Elyon.

The greatest Aviut in the Masach, namely Behina Dalet publicizes a full measure of Eser Sefirot, as high as Keter. If the amount of Aviut in the Masach is less by one Behina, consisting only of Behina Gimel, it publicizes Eser Sefirot that reach only as high as Hochma, and the Keter is missing.

If all it has is Aviut de Behina Bet, it only publicizes Eser Sefirot, where each of which reaches as high as Bina, without the degrees of Keter and Hochma.

If all the Masach has is Aviut de Behina Aleph, it only publicizes Eser Sefirot where each reach only as high as Zeir Anpin. Finally, if the Masach is Zach and hasn’t even Aviut of Behina Aleph, it does not publicize any level, only Behinat Malchut. This will be explained further in part three.

    Explains the five primary distinctions in the five Olamot of AK and ABYA; contains six issues: 1. The five Olamot called AK and ABYA, which are differentiated by the four levels of Aviut in the Masach. 2. The Elyon bestows upon the Tachton only through the most Av, and the lower receives only through the most Zach. 3. The reason for the departure of the Ohr from the three Behinot that preceded Behina Dalet, though only Behina Dalet made the Tzimtzum. 4. Explanation of Zivug de Hakaa. 5. What is Ohr Hozer that rises from below upward by a Zivug de Hakaa? 6. The Ohr Hozer that rises from the Zivug de Hakaa becomes a Kli for reception for Ohr Elyon instead of Behina Dalet.

    The differentiation between the five Olamot of AK and ABYA is performed primarily according to the Aviut in their Masach. In AK it is Behina Dalet.

    1. Know that what distinguishes the five Olamot AK and ABYA de Yosher from one another is the measure of the Aviut in the Masach of their Kelim. The Masach of the Kelim in Olam Adam Kadmon is very Av, meaning Aviut de Behina Dalet, the greatest Aviut in all the Olamot.

    Therefore, its Eser Sefirot are complete, meaning all of them are at the degree of Keter, the closest to Ein Sof, which is the first and most important Olam, connecting the two ends between Ein Sof and Olam ha Zeh.

    For that reason it is also considered to be positioned in the Pnimiut of all the Olamot, for you already know that Pnimiut and Aviut are one and the same. Because the Masach in the Kelim de Adam Kadmon is of Behina Dalet, meaning with the greatest Aviut, it is therefore the most interior.

    Olam Atzilut stems from the Masach of Behina Gimel and is therefore external to AK, which is Behina Dalet.

    1. The Masach in the Kelim de Olam Atzilut is not as Av as that of Olam AK because the Aviut in Masach de Atzilut is only of Behina Gimel. Consequently, none of the Eser Sefirot de Yosher de Atzilut reach higher than the degree of Hochma, and they lack Keter.

    Hence, they are evaluated as low compared to the Eser Sefirot at the level of Keter in Olam Adam Kadmon. They are also considered exterior compared to the Eser Sefirot in AK. This is because Aviut of Behina Gimel is exterior to Behina Dalet and Zakut and Hitzoniut are one and the same. Consequently Olam Atzilut becomes clothing, meaning Hitzoniut that clothes the interior Olam AK.

    The Masach of Beria stems from Behina Bet, which makes it external to Atzilut.

    1. The Masach in the Kelim de Eser Sefirot of Olam Beria is even more Zach than that of Olam Atzilut, consisting only of Aviut of Behina Bet. Thus, the level of its Eser Sefirot does not reach higher than Bina.

    In Light of that, Olam Beria is regarded as being exterior to Atzilut, where there is Aviut of Behina Gimel, making it interior to Olam Beria, which is only Aviut of Behina Bet. Thus, Olam Beria is considered to be Hitzon, clothing the Olam Atzilut.

    The Masach of Yetzira stems from Behina Aleph, which makes it external to Beria.

    1. The Masach of Olam Yetzira consists only of Aviut of Behina Aleph, the most frail. Therefore, the Eser Sefirot of Olam Yetzira reach a low level, only as high as Zeir Anpin, lacking the first three Sefirot, Keter, Hochma and Bina.

    That makes Olam Yetzira more Hitzon than Olam Beria, for it has Aviut de Behina Bet, which is interior to the Aviut de Behina Aleph in Olam Yetzira. For that reason, Olam Yetzira is regarded as Hitzon, clothing Olam Beria.

    The Masach of Assiya comes from Aviut Shoresh, which makes it the most external of all.

    1. The Masach in the Eser Sefirot of Yosher in Olam Assiya is completely Zach lacking any Aviut. Consequently, there is no issue of a Zivug in order to raise Ohr Hozer with the Ohr Elyon in it.

    Because they do not have Ohr Hozer, they also do not have the Ohr Elyon, because the Ohr Elyon cannot be in a Partzuf where there is no Ohr Hozer. Therefore, these Eser Sefirot have only the degree of Malchut, lacking the first nine Sefirot, Keter, Hochma, Bina, and Zeir Anpin (containing the six Sefirot HGT NHY).

    Because their Masach is more Zach than in all the previous Olamot they are naturally regarded as exterior to them as well. That is because you already know that Zakut and Hitzoniut are one and the same.

    Thus, Olam Yetzira, whose Kelim still have a Masach de Behina Aleph, is regarded as the interior Olam with regards to Olam Assiya. At the same time, Olam Assiya is regarded as Hitzon and clothing Olam Yetzira and all the other Olamot, for it is the most Zach of them all.

    Opposite value between the influence of the Ohr and the Hitlabshut of the Ohr.

    1. It is not surprising, for it is reasonable to think that the more important Ohr should clothe the purer Kelim, because the Tzura of the pure Kli is closer to the Ohr. Thus, why is it said here that the greater the Aviut, the greater the degree?

    Indeed, we should know that the issue of the clothing of the Ohr in the Kelim is an issue in and of itself, and the influence of the Ohr Elyon on the Partzuf is a different issue altogether. They are far apart and are indeed of opposite value between them.

    The rule is that the Elyon bestows only with its most Av part, while the Tachton receives only with its most Zach part. We must understand that for it is a vital key to understand this wisdom.

    The Tzimtzum was only on Behina Dalet.

    1. In order to understand that we need a thorough understanding of the issue of Tzimtzum and Kav, for you already know that the Tzimtzum was only on Behina Dalet, called Malchut de Ein Sof, or the “middle point.” There is a simple reason for it: Tzimtzum means detainment from wanting to receive. In other words, one stops oneself from receiving the Shefa from Ohr Ein Sof. Thus, the Tzimtzum applies only to the receiving Kli. Since there is no other vessel of reception there but Behina Dalet, hence, the Tzimtzum applies only to Behina Dalet.

    It has already been explained above that the three Behinot that preceded Behina Dalet are not regarded as vessels of reception, but only as causes. This means that the consequence of their emanation is the appearance of this Kli for reception, being Behina Dalet. That is why the Tzimtzum does not apply to them but only to the middle point, being Behina Dalet.

    The Ohr departed entirely because there was no other vessel of reception other than Behina Dalet.

    1. Therefore, since she diminished her Ratzon from Behina Dalet, the Ohr departed from the three former Behinot as well. That is because they do not have other vessels of reception with which to hold the Ohr.

    Even the Orot that do belong to the three previous Behinot, must be received in Behina Dalet, because they do not have their own vessels of reception. Thus, because Behina Dalet stopped receiving, the entire Ohr instantly vanished.

    There were only the first three Behinot in Ohr de Kav.

    1. After the Ohr leaves by reason of the Tzimtzum, she drew Ohr from Ein Sof once more, in the form of a Kav. It means that only a small amount of Ohr is drawn, containing only the first three Behinot of the will to receive, without Behina Dalet (see Part 1, Chap 2, item 2).

    We’ve explained that there are no vessels of reception in the first three Behinot of the Ratzon. We should therefore ask: “How can Ohr be received without vessels of reception? After all, these three Behinot do not contain any form of reception in them. Moreover, Behina Dalet, the only Kli for reception in the Partzuf, is only here as Kav.”

    Explaining Zivug de Hakaa.

    1. Since the Tzimtzum comes only from the Ne’etzal and not at all from the Maatzil, the Ohr Elyon is not at all meticulous about that Tzimtzum that the middle point performed. Because of that, it is considered that the Ohr Elyon descends to Behina Dalet as well, but Behina Dalet detains it from appearing within her, due to the prior Tzimtzum on Behina Dalet, before that Ohr came.

    The books call this state Zivug de Hakaa. It is like two objects where one wants to break through and pass over the fence and the Gevul that the other erected. However, the other stands firmly against it and prevents the first from trespassing. In that state each of them is found to be striking the other’s Gevul.

    It can also be compared to two solid matters, because the nature of the liquid lets other things permeate and mix with it, and soft matters too let other matters permeate them a little and push their upper shell.

    However, with two solid matters, one does not let the other push the other even a little. As a result, when two hard objects meet, they beat each other, and the encounter itself is the cause of this beating.

    The same applies to the Hitpashtut of the Ohr Elyon from Ein Sof: its conduct is to fill Behina Dalet too in the same way it is in Ein Sof. For that reason the Ohr does indeed come down to clothe Behina Dalet, but the force of the Tzimtzum of Behina Dalet detains it and does not let it descend to her.

    Consequently, this encounter of the Ohr Elyon with the force of the Tzimtzum is called Zivug de Hakaa. This means that each of them interrupts and detains the passage of the other, because the conduct of Ohr Ein Sof is to fulfill Behina Dalet, and Behina Dalet herself has the conduct of rejecting the Ohr Elyon and not receiving it.

    Explaining Ohr Hozer.

    1. A new Ohr was generated by the above encounter and Hakaa. Like sunlight on a mirror, meaning on a glass that is painted on the other side, the lines of the sun cannot pass through the mirror because of the paint on the other side. Consequently, the lines of the sun return backwards and produce a glitter of light.

    In much the same way, when the Ohr Elyon meets the force of the Tzimtzum in Behina Dalet, called Masach, this Masach turns it back to its Shoresh. However, in this case there is no issue of concealment. On the contrary, the return of the Ohr Elyon from Behina Dalet upwards is regarded as a new and special Ohr. It mounts the Ohr Elyon, clothes it and holds it within. Because of that, it is regarded as a Kli that receives the Ohr Elyon.

    How the Ohr Hozer becomes a vessel of reception instead of Behina Dalet.

    1. You should know that there are no other vessels of reception in the Rosh other than the above Ohr Hozer. The entire force of reception in this Ohr Hozer comes because it stems from the Hakaa in Behina Dalet. Because it is a result of Behina Dalet, it too becomes a vessel of reception. This matter will be explained full in Part 3, for it belongs there.

    Ohr Hozer was the vessel of reception in the Kav.

    1. Now you can understand what we asked above: “How can the Ohr Elyon expand only in three Behinot, while there are no vessels of reception in these Behinot?” From the preceding explanation you can see that now, the reception of that Ohr also stems only from Behina Dalet. However, it is accepted in the vessel of reception of the Ohr Hozer that rises from the Zivug de Hakaa in Behina Dalet.

    This Ohr Hozer is regarded as a Kli for reception in the Kav that extends from Ein Sof into the Halal, being exactly like Behina Dalet herself, namely reception from Ein Sof. Thus, now after the Tzimtzum that was missing in Behina Dalet, the Ohr Hozer that is generated by the Masach in her takes her place.

    The Kelim de Eser Sefirot de Rosh are but roots for the Kelim.

    1. It has already been explained that although there are four Behinot in the will to receive, not all of them are regarded as Kelim for reception, but only Behina Dalet. We have also learned that the Kli for the reception of this Kav, which extends from Ein Sof into the Halal after the Tzimtzum, is actually the Ohr Hozer that ascends from the Masach in Behina Dalet. Because it stems from Behina Dalet, she renders it capable of being a vessel of reception.

    It will be explained that this Ohr Hozer does not complete its qualification of becoming a Kli for reception before it expands from its Masach downwards. Consequently, the Masach expands once more into four degrees, up to Behina Dalet, and these are the real Kelim of the above Kav.

    However, the first four Behinot that were emanated by the power of Zivug de Hakaa from the Masach upward to the Shoresh, are regarded only as the roots of the Kelim. Because the force of the Masach cannot ascend with that Ohr Hozer from its place upward, hence there is only Ohr there, without any Aviut of Masach. Hence, these are not real Kelim, but only roots for them.

    Afterwards, when this Ohr Hozer expands downwards from the place of the Masach, it leads the Aviut of the Masach with it, and becomes the real Kelim.

      Explains the Atzmut and the substance in the Kelim; contains two issues: 1. Three fundamental observations about the Kelim: a. the Atzmut of the substance in them; b. the force of Tzimtzum in them; c. the Masach in them. 2. There are two Behinot in the Kelim: a. Malchut de Elyon became the first substance in the Tachton; b. the Ohr that extends into that first substance is regarded as the Tachton itself.

      Detailed explanation of the four Behinot of the Ratzon.

      1. Now there opens before us a way to understand our previous question about the order of Sefirot de Yosher, in which the more Av is higher and more important. This is opposite to commonsense; commonsense deduces that the purer Kli should clothe the higher and more important Ohr, and the Av Kli should clothe a lesser Ohr.

      You can understand it from the aforementioned, but we should first elaborate on the meaning of the four Behinot in the desire. The Behinot are the Kelim of the Eser Sefirot called: Hochma, Bina, Zeir Anpin (which consists of six Sefirot HGT NHY), and Malchut, and their Shoresh, called Keter, which need an elaborate explanation.

      Three observations: the substance of the Kli: the force of Tzimtzum in the Kli; the Masach in it.

      1. There are three basic observations in these Kelim:

      1. The Atzmut of the substance of the Kli.

      2. The force of Tzimtzum in her, meaning the retirement from the great will to receive, through its own independent choice, and not because of the authority of the Elyon.

      3. The Masach, meaning the retirement from the great will to receive by the authority of the Elyon. This is a compelled retirement, not a mindful one.

      We shall explain them one by one.

      The four degrees of the will to receive are the substance of the Kli.

      1. You already know that the substance of every Kli consists of four degrees of the will to receive, one below the other. The Upper one is the reason and the cause of the exit of its Tachton. The Shoresh is the cause for the emergence of the Ratzon in Behina Aleph; Behina Aleph is the cause for the emergence of the Ratzon of Behina Bet; Behina Bet is the cause for the emergence of the Ratzon of Behina Gimel; Behina Gimel is the cause for the emergence of the Ratzon of Behina Dalet.

      This compelled sequence of cause and consequence has already been thoroughly clarified in Part One (Ohr Pnimi, Chap 1, item 50, study it there well for I wish to avoid the repetition of that long text unnecessarily. However, you should study it in depth as I rely on them in the continuation of my henceforth explanation).

      Two discriminations in each Behina: what it has from its superior; what it has from its own Atzmut.

      1. We should note that there are two observations in each Behina of these four Behinot:

      1. The amount of substance that came to it by its own reason.

      2. The amount of substance in its essence, which is activated by the Ohr that is clothed in it.

      It is known that the Ratzon in the degree is called by the name of the Malchut of that degree. Even where there is no discrimination of a Kli, meaning in Ein Sof, we still denominate the Ratzon there by the name Malchut de Ein Sof.

      It is known with regards to the verse, Hu ve Shmo Echad (He is One and His Name One), that Shem (Name) designates Malchut, and Shmo equals Ratzon in Gimatria.

      Malchut de Keter descended and became the substance in the Sefira of Hochma.

      1. Now we shall explain the two observations we should make in each Behina from the four Behinot: The Shoresh of the degree, the discernment of the influence of Ohr Ein Sof, is called the Keter of that degree.

      It is known that there is only the will to bestow and to do good to another in the Ohr Elyon, meaning to the entire reality that exists in the Olamot that He created. However, there is nothing in Him of the will to receive, as is written in Histaklut Pnimit Part 1. Malchut de Keter is the reason for Behina Aleph. That is because the desire in the superior becomes a compelling must in the inferior.

      Thus, the will to bestow and to do good, which is Malchut de Keter, became the “will to receive” in Behina Aleph, called Hochma. It is regarded as though Malchut de Keter herself came down and clothed and became the will to receive of Behina Aleph, meaning her actual substance.

      It is so because the Ratzon in Behina Aleph is the substance in that Behina, and the Ohr Elyon, called Haya, is clothed in that substance. Hence it is considered that Malchut de Keter became the substance of the Sefira called Hochma. This is the first discernment that should be made in the substance of Behina Aleph.

      After the appearance of Ohr Hochma comes the Kli de Hochma itself.

      1. The second discernment is that after Ohr Elyon, called Haya, expanded in Malchut de Keter, which is the above substance of Hochma, Malchut de Keter received the real substance of Behina Aleph. It means that although Malchut de Keter, namely the will to bestow that is contained in the Ohr Elyon, became a will to receive and the first substance of Behina Aleph, it was sufficient only to be a Shoresh for Behina Aleph, meaning for this will to receive to draw the Ohr within it.

      We can denominate it as the first substance of the Sefira of Hochma, for it is still regarded as Keter and Maatzil. It shifts from being Maatzil and Keter to being Ne’etzal or Hochma, called Behina Aleph, only after the above will to receive extends the Ohr Haya that is related to it. Then it stopped being regarded as a Maatzil and was called Ne’etzal or Hochma. Study it thoroughly and you will not miss the aim.

      Now you have learned the two discernments in the Kli of Hochma: the first is Malchut de Elyon, meaning before she drew her Ohr, and the second is called the Kli of Hochma itself, namely Malchut de Hochma. That is because the Kli is always called Malchut.

      Malchut de Hochma became the first substance in Bina. With the exit of her Ohr, came the Kli de Bina herself.

      1. The same is observed in the substance of Behina Bet, called Bina. Her cause is the Ratzon in Behina Aleph, called Hochma, meaning only Malchut de Hochma. The Ratzon in the degree is always called Kli or Malchut of the degree. This Malchut de Hochma clothed and became the first substance of the Sefira of Bina, so as to extend the Ohr that is related to her.

      This is the first discernment in the substance of Behina Bet, called Bina. When she then extended the Ohr that is related to her, called Neshama, her substance stopped having the Tzura of Malchut de Hochma, namely Behina Aleph, and received its own Tzura, meaning the actual Behina Bet, called Bina.

      Malchut de Bina became the first substance in Zeir Anpin. With the exit of his Ohr, came the Kli de Zeir Anpin himself.

      1. This is also the conduct in the substance of Behina Gimel, called Zeir Anpin. Malchut de Bina is the reason for him, and she became the first substance of Zeir Anpin, namely Behina Gimel, so as to draw the Ohr that is related to it, called Ruach.

      The second discernment is that after he extended and received his Ohr, his substance stopped being regarded as Malchut de Bina, and received the Tzura of Malchut de Zeir Anpin.

      Malchut de Zeir Anpin became the first substance in Malchut. With the exit of her Ohr, came the Kli de Malchut herself.

      1. So are the two discernments in the substance of Behina Dalet: Malchut de Zeir Anpin is her cause, which clothed and became the first substance of Behina Dalet, called Malchut. When she received sufficient Ohr Nefesh that is related to her, Malchut de Zeir Anpin departed from Zeir Anpin to became Behina Dalet, meaning Behinat Malchut de Malchut.

      The above vessels of reception are only for Hamshacha.

      1. We have clarified and ascribed a feature of reception in each and every Behina in and of itself. However, that relates only to the Hamshacha of Ohr that every Behina performs on her respective Ohr. But the true Kli, that merits the name “vessel of reception for the Ne’etzal,” is specifically Behina Dalet, and not the three preceding Behinot.

        Explains the accurate meaning of the four Behinot of Aviut, as our sages wrote about the four Behinot (Pesachim 25): 1. Lo Efshar and Lo ka Mekavein. 2. Efshar and Lo ka Mekavein. 3. Lo Efshar and ka Mekavein. 4. Efshar and ka Mekavein.

        Explanation of the four Behinot in the Ratzon according to the four Behinot in Efshar and ka Mekavein.

        1. In order to provide an accurate and elaborate explanation I will now clarify it through the words of our sages (Pesachim 25): “It is said: Pleasure that comes to a person against his will, Abaie (name of a sage) said – permitted; Raba (name of another sage) said – forbidden, Efshar and ka Mekavein, Lo Efshar and ka Mekavein, the whole world does not dispute that it is forbidden. Lo Efshar and Lo ka Mekavein, the whole world does not dispute that it is permitted. They are disputed that it is Efshar and Lo ka Mekavein, and Rashi interpreted Efshar, meaning can be separated and ka Mekavein. Ka Mekavein to come near in order to enjoy is like a scent of sin.”

        Behina Aleph is Lo Efshar and Lo ka Mekavein.

        1. Four Behinot of receiving pleasure are found in their words: Behina Aleph is Lo Efshar to be separated and Lo ka Mekavein to come near and enjoy. That is because by receiving forbidden pleasure in such a way, the entire world does not dispute that it is permitted. What matters are not the reception and the Ratzon when there isn’t a choice to not receive, and there is also no desire to draw near to the forbidden in order to enjoy it.

        Behina Bet is Efshar and Lo ka Mekavein.

        1. Behina Bet means Efshar to be separated, and Lo ka Mekavein to draw near and enjoy. By receiving forbidden pleasure in this way, Abaie and Raba dispute: Abaie thinks that although it is Efshar, meaning that there is a choice to draw far and refrain from enjoying the forbidden, it is still permitted to draw near and enjoy it because it is Lo ka Mekavein.

        In other words, because there is no desire in the heart to draw near the forbidden, it is not regarded as reception, although it does draw near and enjoys the forbidden. Raba said that because he can also refrain from approaching in order to enjoy the forbidden, he is forbidden to come near and enjoy. It is so even if he has no desire to draw near and enjoy.

        Behina Gimel is Lo Efshar and ka Mekavein.

        1. Behina Gimel is Lo Efshar and ka Mekavein. This means that it is impossible to be separated and draw far from the forbidden so as to refrain from enjoying it. Ka Mekavein means that it has a desire to enjoy the forbidden.

        There is no argument in the entire world that reception of a forbidden pleasure in such a way is prohibited. It cannot and has no option of separating himself from the forbidden and refrain from enjoying. Still, because it has a desire in his heart to draw near and enjoy, this desire is regarded as reception of pleasure from something that is forbidden to enjoy, and he sins. However, some say that even in that Abaie thought that it was permitted.

        Behina Dalet is Efshar and ka Mekavein.

        1. Behina Dalet is Efshar and ka Mekavein. It means that it can be separated and distanced from the forbidden and refrain from enjoying it. It is also ka Mekavein because he yearns to draw near and enjoy the forbidden.

        Here there is no dispute that the entire world agrees that it is forbidden. That is because it is receiving pleasure from the forbidden in the most lewd manner, for he lusts after pleasure; he can separate himself and yet does not do so.

        Therefore, it is regarded as the greatest will to receive in it final form. It is forbidden according to everyone. Even those who side with Abaie, who think that it is permitted in Behina Gimel, admit that here it is forbidden.

        1. Their above words provide us with the precise words to define each and every Behina of the four Behinot of the will to receive, in a way that hits the hammer on the nail, and does not miss the desired aim. They have provided us with four degrees one below the other in the sin of forbidden pleasure that depends on the will to receive of the sinner.

        In the first three degrees: Lo Efshar and Lo ka Mekavein, Efshar and Lo ka Mekavein, and Lo Efshar and ka Mekavein, the prohibition on reception is not agreed by all; only in Behina Dalet.

        1. We see that our sages have put two things together here: the possibility to separate and not receive pleasure and the desire and attraction of the heart to want that pleasure.

        The combination of the two creates the four Behinot. Now we will regard these words, and examine them regarding our matter in the Upper Olamot, which are the roots to every kind of desire in reality, namely from the Tachton we shall examine the Elyon.

        When the will to receive emerged in Malchut de Keter, she left Keter and became Behina Aleph.

        1. We should discriminate two discernments in Behina Aleph, which is called both Hochma and Haya (see Histaklut Pnimit, Part 2, item 27): the first discernment is her first substance. You already know (see Histaklut Pnimit, Part 2, item 23) that it is her Malchut de Elyon, meaning Malchut de Keter that received the form of the will to receive. In this Hidush Tzura, Malchut de Keter received a new name – Behina Aleph.

        You already know that when a spiritual acquires a new Tzura, it is regarded as a new authority in and of itself. So it is with Malchut de Keter, being the will to bestow in the Maatzil.

        When the desire to emanate is created in Him, He certainly doesn’t need a practical tool, but His desire is instantly executed. It means that she received the Tzura of the “will to receive” which is the first substance of the Ne’etzal, called Behina Aleph.

        The exit of Malchut de Keter to Behina Aleph is like lighting one candle from another; the first is not lessened.

        1. Here you should remember that there is no absence in the spiritual. What is said about Malchut de Keter receiving the Tzura of Behina Aleph does not mean that Malchut de Keter is now absent from Keter. Rather, Malchut de Keter retained her first virtue, unchanged. It is like lighting one candle from another without the first lessening.

        Thus, Malchut de Keter that received Behina Aleph did not diminish Keter in any way, only added a new Behina. In other words, Malchut de Keter remained in her place, as complete and virtuous as before, but a new Behina of Malchut de Keter has been added, namely the Malchut that received Behina Aleph and became the first substance in the Sefira of Hochma. Remember this henceforth and you will not be confused.

        After the first substance received the Ohr, the Kli of Hochma herself emerged.

        1. The second discernment is of the substance of that Kli after it had received its Ohr. The Kli is then completed and is called Hochma. In other words, before she received her Ohr, she was named only after her own Behina, meaning Behina Aleph, and was not a Kli of Hochma yet, but only Malchut de Keter.

        It can be likened to a fetus in its mother’s intestine. Before it is born and given its Ohr and sustenance, it does not have a name. So it is with the first substance: it does not bear the name Hochma before it receives its Ohr, but is still included in Malchut de Keter.

        Afterwards, when the substance draws its Ohr, called Haya, it then acquires its unique name, meaning Hochma (see item 27). We should distinguish these two discernments in each and every Sefira. They are: the Kli before it receives the Ohr, when it is still named after the Elyon; and the Kli after it receives the Ohr, for it is then regarded as its own authority.

        From the perspective of the first substance, Hochma is regarded as Lo Efshar. From the perspective of her being filled with Ohr, she is regarded as Lo ka Mekavein.

        1. Now you will understand that Behina Aleph, which is Hochma, is regarded as Lo Efshar and Lo ka Mekavein. From the perspective of the first substance, being Malchut de Keter when she received the Hidush Tzura of Behina Aleph when the Sefira of Hochma still did not have its own name, this appearance of the will to receive is certainly regarded as Lo Efshar with regards to the Sefira of Hochma itself.

        Also, from the perspective of Malchut de Keter, she is regarded as Lo Efshar, because she cannot emanate the Hochma without the Hochma having a will to receive. Receiving the Shefa without a will to receive it is regarded as coercion and labour, the opposite of the intention of the Emanator, which is to do good and delight.

        She is also regarded as Lo ka Mekavein, meaning she has no Hamshacha and yearning to receive the Ohr. You already know that there is no perfection in the Ratzon before the yearning appears to draw the Ohr in it (see Part 1, Chap 1, item 50).

        It has also been thoroughly clarified there, that the yearning appears only when there is no Ohr and Shefa in the Kli, because then she can want it. However, that cannot come to be when the Kli is filled with her Ohr.

        Thus, because the above Kli de Hochma is filled with his Ohr, it has no more yearning for the Shefa, which makes Hochma be considered as Lo ka Mekavein. It means that she does not have a Hamshacha and a yearning for the Shefa.

        The increase in the Ratzon in Bina is regarded as Efshar. Because it comes to her from the first substance, it is regarded as Lo ka Mekavein.

        1. Behina Bet, which is Bina, is regarded as Efshar and Lo ka Mekavein. Her first substance (see Histaklut Pnimit, Part 2, item 29) is her Malchut de Elyon meaning Malchut de Hochma that received the Hidush Tzura of Behina Bet inside her, meaning through her strengthening (see Part 1, Chap 1, item 50). From that perspective, the intensification of that Ratzon is regarded as Efshar. This means that it was possible for her to avoid awakening that desire.

        She is also regarded as Lo ka Mekavein because she is Malchut de Hochma, and is filled with her Ohr. For that reason the yearning does not appear in her.

        You should understand that any appearances of additional Ratzon that appeared in Behina Bet more than in Behina Aleph, is only regarded as Efshar. In other words, it is the intensification of the Ratzon that she made, done by the power of the Ne’etzal himself (see Part 1, Chap 1, item 50).

        The Ohr Hochma is sufficient and she did not have to strengthen and draw Hassadim.

        1. We might ask: “But Malchut de Keter, when she became Behina Aleph in the Sefira of Hochma, also had the same option to not receive that Hidush of the will to receive. Thus, why is Behina Aleph regarded as Lo Efshar?”

        Indeed, there is a big difference here: Malchut de Keter could not emanate the Ne’etzal if it did not have the will to receive. However, Malchut de Hochma, which is the Ne’etzal himself, could suffice for her own will to receive, without being awakened in the will to bestow which is Behina Bet and draw Ohr Hassadim. That is because Ohr Haya is quite sufficient for the Ne’etzal, and he does not need any addition.

        Zeir Anpin is regarded as Lo Efshar because he lacked the Ohr Hochma.

        1. Behina Gimel, being Zeir Anpin, is regarded as Lo Efshar and ka Mekavein. It is Lo Efshar because after Behina Bet awakened and drew Ohr Hassadim, it created a detainment on the Ohr Hochma in the Ne’etzal. The will to bestow is opposite of Behina Aleph, which is a will to receive, where there is Ohr Hochma.

        That Ohr is given the name Haya because Ohr Hochma is the essential Haiut (sustenance) of the Partzuf. For that reason Malchut de Bina necessarily drew He’arat Ohr Hochma once again into her Ohr Hassadim. Thus, When Malchut de Bina drew it and created that Hidush Tzura she stopped being Behina Bet and became Behina Gimel, called Zeir Anpin (see Histaklut Pnimit, Part 2, item 30).

        Zeir Anpin is regarded as ka Mekavein because it had a desire for Hochma.

        1. We should discern two things in this Hamshacha, being Behina Gimel:

        1. Lo Efshar, meaning she has no other choice because the Ohr Haya was absent in the Ne’etzal.

        2. Ka Mekavein. It is so because here there is a yearning for the He’arat Hochma that she extended, because she extended it when she was empty from it because Behina Bet covered the Ohr Hochma and she had only Ohr Hassadim without Hochma.

        For that reason, her Malchut, which extended He’arat Hochma, extended it as a yearning, called ka Mekavein. Hence, Behinat Zeir Anpin is called Lo Efshar and ka Mekavein.

        Malchut is regarded as Efshar because she could settle for the Hochma in Zeir Anpin, and as ka Mekavein because she had a desire.

        1. Behina Dalet, being Malchut, is regarded as Efshar and ka Mekavein. It is Efshar because there is already He’arat Hochma in Zeir Anpin, meaning in Behina Gimel. Thus, Malchut de Zeir Anpin does not have to perform this strengthening once more in order to draw a greater Ohr Hochma than in Behina Gimel.

        It is regarded as ka Mekavein because this strengthening to draw Ohr Hochma created a yearning. In other words, it is when she does not have Ohr Hochma that the yearning appears.

        The difference between Ohr Hochma and He’arat Hochma.

        1. We might ask: “Since there is He’arat Hochma in Behina Gimel, which is why Behina Dalet is regarded as Efshar, how then does the yearning for Ohr Hochma appears in Behina Dalet?”

        You must understand that there is a big difference between He’arat Hochma and Ohr Hochma. He’arat Hochma means that the Atzmut of the degree consists of Ohr Hassadim, but it receives He’arah from Ohr Hochma. Ohr Hochma, however, means that the entire Atzmut of the Ohr is Hochma, and not Hassadim at all.

        He’arat Hochma is quite sufficient for the sustenance of the degree, as it is in Behina Gimel, being Zeir Anpin. That is why Malchut de Zeir Anpin that strengthened herself with a desire to draw Ohr Hochma, did not have to have it. It is only that she yearned for the Atzmut of Ohr Hochma, which is much higher than the He’arat Hochma in Behina Gimel.

        She is considered to be empty of that Ohr Hochma with regards to the above Ohr. Hence it is possible that a yearning for it will awaken in her.

        Behina Dalet alone is regarded as a Kli for reception because she is Efshar and ka Mekavein.

        1. Thus we find that not all desires are regarded as vessels of reception, but only Behina Dalet. That is because the Ratzon is not regarded as reception, except under the two conditions - Efshar and ka Mekavein.

        This means that there should not be a coerced reception, and that a yearning to receive will appear there. However, since there is a yearning to receive in Behina Gimel, meaning ka Mekavein, because the reception is a must, being that it is the must sustenance, it is not regarded as a Kli for reception.

        Behina Bet does not have to receive, however, because there is no yearning there, she is not regarded as a Kli for reception.

        All the more so with Behina Aleph, who has neither. She must receive her Ohr, for it is her sustenance, and at the same time she has no yearning for it. Thus it is certainly completely frail Ratzon.

          Explains the Tzimtzum and the Masach; contains four issues: 1. The Tzimtzum was even on all sides. 2. The issue of the Masach: because any Hamshacha of Ohr is carried out in Behina Dalet, there needs to be a detaining force that will prevent the Ohr from expanding into Behina Dalet. This force is called the Masach. 3. Two features in Malchut: a. she is restricted so as not to receive Ohr inside her of her own accord. This is the conduct in Igulim; b. she is restricted because of the force of detainment on her, namely the Masach. This is the conduct in Sefirot de Yosher. 4. The Ohr Elyon is in complete rest and does not stop shining even for a minute. When the Ne’etzal yearns, it extends the Ohr to it.

          The difference between the Tzimtzum and the Masach.

          1. Once we learned the four degrees in the will to receive one below the other well, in its accurate measure, we will now explain the matter of the Tzimtzum, the Masach and the difference between them.

          The Tzimtzum has already been thoroughly explained in Part One and in Ohr Pnimi, and we need not repeat the words here. The primary issue that we need for our concern is the Hishtavut that took place there (see Ohr Pnimi, Part 1, Chap 1, item 90).

          The four Behinot received in Tzimtzum, the matter of cause and consequence.

          1. It has been explained above that since Ohr Ein Sof is completely even, it had to restrict itself evenly on all sides. This means that all four Behinot that were restricted are of equal level, without a discernment of Zakut and Aviut that locate the four degrees one below the other, down to Behina Dalet, the lowest and most Av of them all. Rather, they are evened out.

          All that was added in the Tzimtzum, that can be discriminated in it more than in Ein Sof, is only the matter of the four Behinot and how they generate each other and hang down from one another by way of cause and consequence.

          Behina Aleph is the reason and the cause of the emergence of Behina Bet; Behina Bet is the cause of Behina Gimel; and Behina Gimel is the cause of Behina Dalet. However, in terms of Zakut and virtue, they are completely equal.

          There weren’t cause and consequence in the four Behinot in Ein Sof.

          1. This matter of cause and consequence that still divides them into four Behinot could not emerge in Ein Sof prior to the Tzimtzum. Even the Kli in general is not apparent there; rather it is completely like the Ohr, as it is written in Part 1.

          However, after Ohr Ein Sof departed from these Behinot, they became apparent and what we must now discern became disclosed, namely the Ohr Ein Sof itself, meaning what they had before the Tzimtzum. The four Behinot themselves remained empty of Ohr because after the Tzimtzum it became apparent that these Behinot have nothing in common with Ohr Ein Sof as it was prior to the Tzimtzum.

          It is like a candle that is merged with a torch, it becomes indistinguishable. However, when separated from the torch, it becomes apparent to all.

          1. There seems to be a question here: Since the Tzimtzum occurred primarily in Behina Dalet, it became evident that that Behina is unworthy of receiving the Ohr. However, it became evident that the three preceding Behinot that were not restricted are worthy of receiving the Ohr. Thus, we have a distinction of above and below and importance of one over the other. In other words, Behina Dalet is lower than the first three Behinot.

          The Tzimtzum was not because of the wanting of Behina Dalet, but solely for the purpose of embellishment.

          1. The thing is that the Tzimtzum of the Ohr in Behina Dalet did not occur because of her inferiority, for we are still dealing with Malchut de Ein Sof, whose name was Behina Dalet, who is regarded as the Ohr Ein Sof itself. Thus, how can we even think that the Tzimtzum occurred due to the inferiority of Behina Dalet?

          Indeed, the Tzimtzum did not occur because of the inferiority of Behina Dalet; rather, it occurred only as an embellishment. It means that this Malchut wanted to reach adhesion with the highest possible, to cleave to the Maatzil completely, being the matter of the Hishtavut Tzura with the Maatzil (see Part 1, Chap 1, item 90). Thus, Behina Dalet did not lose her merit after the Tzimtzum as well.

          The Hamshacha of the Kav began in Behina Dalet. That is why there had to be a detaining force on Behina Dalet, so that the Ohr would not permeate her.

          1. Now we will explain about the Masach that was placed over Behina Dalet, being Malchut, when the Olam Tzimtzum, meaning Malchut de Ein Sof was clothed there. It is known that every degree begins with the Malchut de Elyon that becomes her substance (see item 27). When this restricted Malchut drew the Ohr Elyon over the first three Behinot once more, this Hamshacha was necessarily done by the yearning in Behina Dalet in her. That is because the first three Behinot are not vessels of reception and Hamshacha whatsoever.

          Thus, it was necessary for her to first draw the Ohr into all four Behinot, even to her Behina Dalet. However, in order to prevent the Ohr from reaching Behina Dalet, she had to add a new force so as to detain the Ohr from reaching Behina Dalet.

          The detaining force that was placed on Behina Dalet is called Masach.

          1. This new force that she added is called Masach. This Masach is the fundamental factor in the Hamshacha of Ohr de Kav over the three Behinot. It is so because the Tzimtzum she performed, meaning the removal of her Ratzon from receiving in Behina Dalet, was enough only to remove the Ohr Elyon from her.

          However, afterwards she drew the Ohr once more, and was forced to reawaken her Behina Dalet in order to draw that new Hamshacha. Thus, if she had not made that new force toward the Hitpashtut of Ohr, the Ohr would reach Behina Dalet once again.

          Thus, the primary element in the Hamshacha of the Ohr Kav on the three Behinot is the force of the Masach exclusively, which she has made once more with regards to the Ohr. You must understand these two Behinot thoroughly, namely the Tzimtzum and the Masach, for they are the foundations for the rest in this entire wisdom.

          The Tzimtzum was mindful; the Masach that pushes the Ohr by power of authority was not mindful.

          1. You must understand the difference between the Tzimtzum that Malchut de Ein Sof performed, being the departure from the great will to receive due to her desire and choice to equalize with the Maatzil, and the Masach, which is the detaining force and the authority and the compelling force that prevents the Ohr from reaching Behina Dalet.

          2. The reason for it is that although both the Tzimtzum and the Masach were performed by Malchut de Ein Sof, you already know that when a spiritual entity acquires a new, additional Tzura, it is then regarded as two spiritual entities, and two Behinot that are as far apart from one another as the measure of their Shinui Tzura.

          Just as corporeal objects become separated from one another by an ax, and are distanced from each other by space and area, so are the spirituals discriminated from each other by the Hidush Tzura. Their distance from each other is as is the measure disparity between each and every Tzura, whether more or less.

          The Masach is a result of the restricted Malchut. A Ratzon in the superior is a force in the inferior.

          1. Thus, after the above Malchut performed a Hamshacha on the Ohr of the Kav over three Behinot, this Hamshacha is regarded as a new Tzura, added to the form of Tzimtzum. Thus, there are now two Behinot in the above Malchut:

          1. The restricted Malchut, being the first Tzura that was made in Malchut de Ein Sof, which now adopted the new Tzura, called the “restricted Malchut.”

          2. Later, when this Malchut performed a Hamshacha on the Ohr of the three Behinot, a new Tzura was born and emerged. It was called a Masach, preventing the Ohr from appearing in Behina Dalet.

          It is known that every desire in the superior becomes an authority in the branch that extends from it. The Masach is a branch, an upshot of the restricted Malchut. Hence, Malchut restricted herself voluntarily and knowingly without any control by her Elyon. However, the consequence that extends from her, namely the Masach, is already completely controlled by the Tzimtzum, since it is a second degree in the Olam Tzimtzum.

          The difference between Igulim and Yosher is in the Masach that was renewed in the Eser Sefirot de Yosher

          1. It follows that there are two Behinot of Malchut: the first is the restricted Malchut, and the second is a Malchut that has a Masach. Know, that this is the entire difference between the Sefirot of Igulim and Sefirot de Yosher, called Kav.

          The Malchut in Eser Sefirot de Igulim is the restricted Malchut, where there is no Masach whatsoever, and the Malchut in the Eser Sefirot de Yosher is the corrected with the above Masach.

          The reason why the Ohr strikes and wants to permeate Behina Dalet is that the Ne’etzal extended it this way.

          1. Now you can thoroughly understand the matter of the Ohr Hozer that ascends by the Zivug de Hakaa of the encounter of the Ohr Elyon with the Masach on Behina Dalet that we have begun to explain above (see item 18). You should understand what we said above, that the Ohr Elyon is not meticulous about the Tzimtzum that the Ne’etzal performed, and it comes down to expand in Behina Dalet as well.

          The reason for it is that the Ne’etzal himself necessarily extends it to begin with. It has already been explained (see Part 1, Chap 1, item 2) that the Ohr Elyon is always in a state of complete rest and does not stop shining to the lower ones even for a minute. That is because it does not come under the definition of an incident and innovation. Instead, all the issues of the Hitpashtut of Ohr Elyon that were discussed, refer to the Hamshacha that came from the Ne’etzal who receives from the Ohr Elyon as much as the will to receive is prepared, meaning the yearning in it (see Histaklut Pnimit, Part 2, item 50).

          We refer to the Hamshacha of the Ne’etzal as Hitpashtut of Ohr Elyon.

          1. At the very moment when the Ne’etzal yearns to receive from the Ohr Elyon, he immediately sucks the Ohr Elyon. It is like one who Lights a candle from another and the first is not lessened by it. By the same manner, when the Ne’etzal extends the Ohr Elyon to itself, the Ohr Elyon is not lessened in any way because of that part that the Ne’etzal extended.

          Also, it is not affected or impressed in any way by the Hamshacha of the Ne’etzal. However, in order to simplify matters, we refer to the Hamshacha of the Ne’etzal as Hitpashtut Ohr Elyon.

          Remember this in every place, for we always speak of Hitpashtut of the Ohr Elyon, and mean the Hamshacha of the Ne’etzal by his Hishtokekut (yearning) alone.

          The part of the Ohr that had to permeate Behina Dalet and was pushed away from her became the Ohr Hozer.

          1. Therefore, after the Tzimtzum, when Malchut de Ein Sof extended the Ohr once more, because she extended it through the yearning in her Behina Dalet, the Ohr Elyon was also drawn to Behina Dalet. However, by the power of the Masach that she had erected to detain the Ohr from spreading to Behina Dalet, that part of the Ohr returned backwards.

          By that she maintained her first wish that the Ohr would come only as far as three Behinot. However, that part of the Ohr that the Masach pushed back to its Shoresh, meaning that part that was meant for Behina Dalet, did not vanish from her.

          Instead, it became a great Ohr, clothing the three Behinot of the Ohr Elyon, from the place of the Masach up to the Shoresh. This Ohr Hozer became a Kli for reception of the three Behinot of Ohr Elyon instead of Behina Dalet (see Histaklut Pnimit, item 21).

            Explains why Masach de Behina Dalet raises Ohr Hozer up to Keter, and Behina Gimel up to Hochma etc. The reason is that the measure of the Ohr Hozer is as the measure of Ohr that could clothe Behina Dalet, had the Masach not pushed it back.

            It also explains that the Eser Sefirot of Ohr Yashar expand from above downward, meaning the Zach among them is better, and the Eser Sefirot of Ohr Hozer expand from below upward, meaning that the Av among them is better.

            The Ohr Hozer is divided into Sefirot according to its clothing of the Sefirot de Ohr Yashar.

            1. From the aforementioned you can thoroughly understand the measure and size of that Ohr Hozer. It is no more and no less than the measure of the Ohr that the Masach pushes backwards. In other words, it is that part that was worthy of expanding in Behina Dalet had it not pushed it backwards and rose up to clothe the Behinot of the Ohr Elyon, meaning Behina Gimel, called Zeir Anpin, Behina Bet, called Bina, Behina Aleph, called Hochma and Behina Shoresh, called Keter.

            For that reason, Behina Dalet is considered to have been divided in itself into those four degrees that her Ohr Hozer clothed, which became four degrees one above the other in the Kli of Behina Dalet herself. That is because the Ohr that had belonged to her ascended and clothed these four degrees. It is for that reason that Behina Dalet is regarded as their Shoresh, called Keter of this Ohr Hozer.

            The Eser Sefirot de Ohr Yashar expand from above downward and the Eser Sefirot de Ohr Hozer from below upward.

            1. Now there are two kinds of Eser Sefirot in the Ne’etzal: Eser Sefirot from above downward and Eser Sefirot from below upward. It is so because there are Eser Sefirot in the Ohr Elyon, called Keter de Ohr Elyon.

            Also, four Behinot expand from the Keter: Behina Aleph is called Hochma; Behina Bet is called Bina; Behina Gimel [containing six Sefirot HGT NHY] is called Zeir Anpin; and Behina Dalet is Malchut. Their order is from above downward, meaning from Zach to Av. It means that the more Zach is also more important, and the purest of all, namely the Shoresh, is called Keter.

            After Keter, meaning with a little more Aviut than Keter, comes Hochma. It continues by the same manner to the most Av, which is Malchut, the most wanting of all.

            From below upward means that the more Av is more important.

            1. There are ten more Sefirot in the Ne’etzal. They are of opposite value to the Eser Sefirot of the above Ohr Elyon, namely the Eser Sefirot of Ohr Hozer that rises from the Masach in Behina Dalet.

            They clothe the Eser Sefirot of Ohr Elyon in order from below upward, meaning from Av to Zach. The most Av is the first in virtue, and the greater the Zakut, the lower it is. This is an opposite order to that of the Eser Sefirot de Ohr Elyon.

            Malchut de Ohr Yashar is Keter de Ohr Hozer.

            1. The most Av of all, namely Behina Dalet, becomes the most important. That is because she is the Shoresh of all these Eser Sefirot of Ohr Hozer. It is so because this Ohr Hozer is no more than a part of the Ohr that belongs to her, which the Masach pushed backwards. Therefore, Behina Dalet is regarded as the Keter, meaning the Shoresh.

            Malchut de Ohr Hozer is in Keter de Ohr Yashar.

            1. Behina Gimel, which consists of less Aviut than Behina Dalet, is regarded as the Sefira of Hochma of Ohr Hozer, meaning second to Keter in degree. Behina Bet, which is purer than Behina Gimel, is regarded as the third degree from Keter, meaning Bina. Behina Aleph, who is even purer than Behina Bet, is regarded as the fourth degree from the virtue of Keter, meaning the Sefira of Zeir Anpin, consisting of six Sefirot HGT NHY.

            The Keter of Ohr Yashar, the purest of all, is only regarded as Malchut, compared to the Ohr Hozer, meaning of the least merit. That is because the greater the Aviut, the greater the importance, and the greater the Zakut, the lower the degree, since the degrees expand from Av to Zach. Remember that well.

            Malchut consists of all Eser Sefirot de Ohr Hozer.

            1. Behina Dalet herself is also divided into Eser Sefirot, meaning four Behinot and Keter, by the power of her Ohr Hozer that expands to Eser Sefirot. It is so because Behina Dalet herself is the Keter de Ohr Hozer, namely the Shoresh, and the nine Sefirot of Ohr Hozer that expand and rise from her are her branches.

            It is known that all the branches exist in the Shoresh. Thus, Behina Dalet herself is regarded as five Behinot, which are Keter and the four Behinot, expanding from below upward.

            The Hizdakchut of the Masach divides the Behina Dalet into five Behinot.

            1. Now you can understand what we have said above (see Histaklut Pnimit, Part 2, item 8). The measure of the Ohr Hozer is measured by the amount of Aviut in the Masach. The greatest Aviut in the Masach, namely the Masach of Behina Dalet, manifests the complete degree, meaning reaching up to Keter. Masach de Behina Gimel reaches only up to Hochma; Masach de Behina Bet up to Bina; and Masach de Behina Aleph only as high as Zeir Anpin.

            A Masach that hasn’t even got Aviut de Behina Aleph, who is like the Shoresh, manifests no level of Ohr, but only Malchut. With the above explanation you will understand the matter of the Hizdakchut spoken of in the Masach, regarding the above five Behinot. It is the matter of the division of Behina Dalet herself into the five aforementioned Behinot. The conduct of the Masach is to ascend and purify in the parts of the Aviut that exist in Behina Dalet, for a reason that we will learn henceforth.

              Explains the matter of the Hizdakchut of the Masach, and the emergence of the five levels KHB, ZA and Malchut, one below the other, because of the Hizdakchut of the Masach.

              The detaining force in the Masach and the measure of the Aviut in Malchut are equal.

              1. In order to understand the issue of the Hizdakchut of the above Masach, we must first present two forewords: the first is the detaining force, being the force of the detainment in the Masach. It is measured by the level of the Aviut, which is the Hishtokekut in Behina Dalet, like the two sides of the scales.

              There is a simple reason for it: if there is a great Hishtokekut to receive, it necessitates great efforts to refrain from receiving; and if there is a small Hishtokekut, it does not take a great effort to refrain from receiving. Thus the detaining force in the Masach is equal to the measure of the Aviut in Behina Dalet, whether more or less.

              The Ohr Makif purifies the Masach.

              1. The second foreword is that that Ohr Makif, which is not clothed in the Ne’etzal, has the nature of purifying the Aviut in Behina Dalet. It does that slowly, by order of the four Behinot, until it purifies its entire Aviut. It begins with purifying it from Behina Dalet to Behina Gimel, then to Behina Bet, Behina Aleph, and finally making it completely purified, without any Aviut.

              Because it wants to permeate, but the Masach detains it.

              1. The reason for it is that Ohr Makif is the Ohr Elyon that cannot permeate the Ne’etzal because of the Masach that stops it from expanding further than its own level, remains outside the Partzuf and surrounds it. In other words, it shines on it from afar.

              Because the Ohr Makif wants to shine in the Pnimiut of the Partzuf as it did in Ein Sof, when it shone in Behina Dalet as well, it strikes the Masach and purifies it. In other words, it revokes the Aviut and the Kashiut in it so that it can permeate.

              First the Masach becomes strong, then the Ohr.

              1. In the beginning, the Masach becomes strong and pushes it backwards. Afterwards, the Ohr increases and purifies the Masach. However, it only cancels the level of Aviut over which there was the Zivug de Hakaa.

              If the Zivug de Hakaa was on Behina Dalet, it nullifies the Aviut of Behina Dalet that stops it from clothing in the Partzuf, leaving the Aviut de Behina Gimel, which it had no dealings with. If the Zivug de Hakaa was on Aviut of Behina Gimel, it cancels only Aviut of Behina Gimel and leaves Aviut of Behina Bet, etc. (see Talmud Eser Sefirot, Part 4, Ohr Pnimi, Chap 1).

              Behina Dalet does not become absent although it has been purified into Behina Gimel.

              1. You already know that in any Hidush Tzura in spirituality, the previous form does not become absent as a consequence. That is because there is no absence in spirituality, but only an additional Tzura.

              From that you may conclude that this Behina Dalet that has now become purified into its Behina Gimel, is considered to have departed from that Ne’etzal and became a new Ne’etzal that is added to the first.

              The Behina Dalet in it is not the Behina Dalet in Behina Dalet, but Behina Gimel in Behina Dalet. However, that Hizdakchut did not cause any changes in the first Ne’etzal as a result of that.

              Immediately at the Hizdakchut of Behina Gimel, the Ohr Elyon made a Zivug with her, because it never stops shining.

              1. It has been explained earlier that the Ohr Elyon does not stop shining in the lower ones even for a minute. The Hitpashtut to the Ne’etzal depends solely on the preparation of the Kli, meaning according to the measure of the will to receive in the Ne’etzal. Any time the Ne’etzal awakens and yearns for the Ohr Elyon, it immediately receives it, to the extent of its Ratzon (see Histaklut Pnimit, Part 2, item 63).

              Behina Dalet had been purified into Behina Gimel, became a new Ne’etzal in and of herself, and extended the Ohr Elyon to herself. Afterward, new Eser Sefirot of Ohr Elyon had emerged in her from above downward, as well as new Eser Sefirot of Ohr Hozer from below upward, just as the first Ne’etzal expanded.

              However, there is a significant difference between their levels. That is because the new Ne’etzal lacks the degree of Keter and reaches only as high as Hochma.

              The reason why Behina Gimel is absent in Keter.

              1. The reason for the absence of the degree of Keter in the second Ne’etzal is that it does not have Aviut of Behina Dalet of Behina Dalet, which with respect to the Ohr Hozer, is the Keter of Behina Dalet. For that reason the Masach did not push the Ohr Elyon but only from Hochma downward, meaning that measure that was meant to permeate Behina Gimel of Behina Dalet.

              However, there would not be Hitpashtut in Keter of Behina Dalet even if the Masach had not stopped it. That is because the Kli that extended the Ohr Elyon did not extend more than Hochma downward to begin with. For that reason the Masach did not push the Ohr Keter back, but only from Ohr Hochma downward, and thus Ohr Keter from this Ohr Hozer is absent.

              Because Ohr Keter from the Ohr Hozer is absent there, the Ohr Keter of the Ohr Elyon is absent there as well. That is because there is no Ohr that can permeate the Ne’etzal with the Ohr Hozer to clothe it, being that this is its Kli for reception (see Histaklut Pnimit, Part 2, item 21). That is why it can only reach as high as Hochma.

              Any Hamshacha is done by Behina Dalet, and thus needs a Masach to prevent the Ohr from expanding into Behina Dalet.

              1. The rule is that any Hamshacha of Ohr must only be in Behina Dalet in the Ne’etzal, even though there is no intention to draw Ohr into there. The reason is that the Aviut it raises from Behina Dalet is unfit for Hamshacha (see Histaklut Pnimit, Part 2, item 56). Even Behina Aleph in Behina Dalet is better suited for Hamshacha than the real Behina Gimel, which is above, meaning more Zach than the entire Behina Dalet.

              Therefore, if all the Aviut disappears from Behina Dalet, there will be no one to draw Ohr from Ein Sof and the Ohr will stop entirely. The Hamshacha must be done with Behina Dalet, while at the same time she has to guard herself so that the Ohr will not permeate her because of the Tzimtzum on Behina Dalet. For that reason, she erected the Masach that guards precisely that.

              Thus, when the Ohr expands and reaches Behina Dalet, the Masach awakens and pushes that part of the Ohr back to its Shoresh. That part that is pushed back does not disappear, but is turned into the Ohr Hozer. It is that which constitutes the vessel of reception for the Ohr Elyon.

              With respect to the Hamshacha of Ohr, Behina Dalet and the Masach are as one.

              1. Regarding the Hamshacha of Ohr from Ein Sof, Behina Dalet and the Masach that is placed on her are regarded as one. That is because the Kashiut of the Masach is seated on top of the Aviut of Behina Dalet.

              For that reason, in most cases, only the Masach is mentioned. Regarding the Hamshacha of Ohr, it necessarily refers to both. To keep our words brief, we too will name the extension of the Ohr from Ein Sof only after the Masach.

              Regarding the emergence of the degrees from one another, we will also refer to it with the name Hizdakchut of the Aviut, although it really refers to the Kashiut in the Masach. Remember that it really refers to the levels of the Aviut in Behina Dalet, which created four levels of Kashiut in the Masach.

              The emergence of the degree of Hochma from Behina Gimel.

              1. The emergence of the degree of Hochma from the degree of Keter has already been explained in detail above. The first Eser Sefirot emerged after the Tzimtzum by the encounter with the Ohr Elyon in the Masach that consists of the complete Aviut of Behina Dalet (see Histaklut Pnimit, Part 2, item 64). For that reason it raised the full amount of Ohr Hozer up to the Shoresh, called Keter.

              Once that degree was completed with Rosh, Toch, Sof, a part of the Aviut in the Masach purified from Behina Dalet to Behina Gimel (see Histaklut Pnimit, Part 2, item 74). Because the Masach had acquired Shinui Tzura, it was regarded to have left the degree of Keter.

              Then, by the encounter of the Ohr Ein Sof with the Masach that was purified to Behina Gimel, there came about second Eser Sefirot. Their level reached only as high as Hochma, lacking Keter (see Histaklut Pnimit, Part 2, 78).

              The emergence of the degree of Bina from Behina Bet.

              1. Once that degree of Hochma was complete with Rosh, Toch, Sof, the Ohr Makif returned and purified another part of the Aviut in the Masach, meaning from Behina Gimel in Behina Dalet, to Behina Bet in Behina Dalet. This new Masach of Behina Bet in Behina Dalet is considered to have left the degree of Hochma for the same reason mentioned concerning the degree of Keter (see Histaklut Pnimit, Part 2, item 76). New Eser Sefirot emerged from the encounter of that Ohr Elyon with that new Masach of Behina Bet, which reached only as high as Bina, lacking Keter and Hochma.

              The reason for the absence of Hochma in Masach de Behina Bet.

              1. The reason for the absence of Hochma from this new degree is the same reason that is mentioned above (see Histaklut Pnimit, Part 2, item 75) regarding the absence of Keter. Because this Behina Dalet does not have more than Aviut of Behina Bet, which is regarded as Bina of Behina Dalet, this Hamshacha that it performed did not occur in the beginning, but only from Bina downward.

              Therefore, even if the Masach had not detained the Ohr Elyon, it would still not expand to Behina Dalet herself, but only from Bina downward. Thus, now the Masach did not push the Keter and the Hochma meant for Behina Dalet back. Consequently there aren’t any Keter and Hochma in this Ohr Hozer. Because this Ohr Hozer is not there, the Ohr Elyon of Keter and Hochma is not there as well, for the lack of the vessels to receive them.

              The emergence of the degree of Zeir Anpin from Masach de Behina Aleph.

              1. After this new degree of Bina was completed with Rosh, Toch, Sof, the Ohr Makif returned and purified yet one more part of the Aviut in the Masach, meaning from Behina Bet to Behina Aleph. Consequently, it too is considered to have left the degree of Bina.

              The encounter of the Ohr Elyon with the Masach de Behina Aleph of Behina Dalet, produced Eser new Sefirot in the degree of Zeir Anpin. The first three Sefirot Keter, Hochma, Bina are missing here for the reason mentioned above.

              The emergence of the degree of Malchut.

              1. Once the degree of Zeir Anpin had been completed with Rosh, Toch, Sof, the last part in Aviut de Behina Dalet was also purified. This Masach is also considered to have been completely purified and left the degree of Zeir Anpin. It is called “the degree of Malchut.” There isn’t any new Ohr here, but it receives He’arah from Zeir Anpin, for it no longer merits Hamshacha. For that reason, all it has is Ohr Nefesh. The rest about this matter will be explained in Part 3.

                Explains: 1. Why during Hamshacha of Orot, the greater the Aviut, the better, and when they are clothed in Kelim, the greater the Zakut, the better. 2. The reason for the opposite value between Kelim and Orot: with Kelim, the Elyonim grow first; with Orot, the Tachtonim enter first. 3. Why are Igulim regarded as Ohr Nefesh?

                The measure of the Ohr that is Nimshach depends on the Aviut of the Masach.

                1. A. It has been thoroughly clarified how the entire measure of the influence of the Ohr Elyon in the Ne’etzal depends on the measure of the Aviut of the Masach. The greatest Aviut, namely Behina Dalet is poured in the level of Keter, and one degree less is poured only in Hochma etc. Finally, in the purest Masach, the Ohr Elyon does not pour anything because of the absence of Aviut.

                The measure of the clothed Ohr depends on the Zakut of the Kli.

                B. However, all this refers to the influence and Hitpashtut of the Ohr Elyon to the Ne’etzal, because the giver always gives in the most Av. It is so because the greater the Aviut of the Masach, the higher the Ohr that expands (see Histaklut Pnimit, Part 2, item 62).

                However, it is not so with regards to the conduct of the reception of Ohr Elyon by the Ne’etzal. There, the superior Ohr is received in the purer Kli, and the inferior is received in the Av Kli.

                The Elyonim come first in the Kelim, and the Tachtonim come first in the Orot.

                1. A. We have said above (see Chap 2, item 14) that the giver gives in the most Av, but the receiver receives in the most Zach. In order to explain these words, I will clarify for you the order of the entrance of the Orot into the Ne’etzal after the Tikun, at which time, the Orot are taken in slowly, gradually. Ohr Nefesh is received first, then comes Ohr Ruach, etc. up to Ohr Yechida. It is the opposite in the Kelim; Keter is acquired first, then Hochma etc.

                When acquiring Ohr Nefesh, it is clothed in Kli de Keter.

                B. This is the order: First, the Ne’etzal is emanated with ten KelimKeter, Hochma, Bina, ZA (that consists of HGT NHY) and Malchut. In other words, in the Kelim, the higher come in first. Then, when Nefesh is given, it is considered that that Nefesh dresses in the Kli of Keter, the purest Kli.

                The reason that it still doesn’t have Ohr Ruach is that the Masach in the Keter still does not have any Aviut, not even that of Behina Aleph, and Ohr Ruach is only poured by the encounter of the Ohr Elyon with Masach de Behina Aleph. Because the Masach is in Kli de Keter, meaning it is Zach, without any Aviut, it does not have more than the Ohr Nefesh, ascribed to Malchut.

                When acquiring the Ohr Ruach, Ohr Nefesh descends to Hochma and the Ruach is dressed in Kli de Keter.

                1. When it acquires Aviut of Behina Aleph, Ohr Ruach is poured to it through the encounter of the Ohr Elyon with this Masach de Behina Aleph. However, although the Masach in Kli de Hochma is the one that extended the Ohr Ruach to the Partzuf, still, Ohr Ruach clothes the Kli de Keter and the Ohr Nefesh that it previously had in Keter descends to Hochma.

                The reason for it is that the order of the reception of the Orot is such, that the more important Orot clothe the purer Kelim, and the lower clothes the more Av. In other words, it is the opposite of the order of the pouring. Hence, the Ruach, which is more important than the Nefesh, ascends and clothes the Keter, and Nefesh descends and clothes Hochma.

                When acquiring Neshama, it is clothed in Kli de Keter, Ruach comes down to Hochma, and Nefesh to Bina.

                1. Afterwards, when its Masach acquires the Aviut of Behina Bet, it is regarded that the Masach is in Kli de Bina. By the encounter of the Ohr Elyon with this Masach, Ohr Neshama is poured to it, which is more important than the Orot of Ruach and Nefesh.

                Here too, it receives Ohr Neshama in the purest thing, meaning in Kli de Keter. That is because Ohr Nefesh, the lowest of them all, comes down to Kli de Bina, where there is a Masach of Behina Bet, which is now the most Av Kli. Ohr Ruach descends from Keter to Kli de Hochma, and Ohr Neshama, the most important of them, clothes Kli de Keter, the purest of them.

                When acquiring Ohr Haya, it clothes the Keter; Neshama descends to Hochma, Ruach to Bina and Nefesh to ZA.

                1. When the Masach acquires the Aviut of Behina Gimel, it is regarded that the Masach is now in Kli de ZA, being Behina Gimel. Then, by the encounter of the Ohr Elyon with this Masach de Behina Gimel, Ohr Haya is poured, which is more important than Ohr Neshama. For that reason, it must be received in the purer Kli.

                Consequently, Ohr Nefesh, the lowest of all, comes down from Kli de Bina, to the Kli that is now the most Av, being Kli de ZA, where there is Masach of Behina Gimel. Ohr Ruach, which is in Hochma, now comes down to Bina, and the Ohr Neshama that is in Keter, descends to Hochma. Ohr Haya, the most important, clothes the Kli de Keter.

                When Yechida is acquired, it is clothed in Keter. Then Haya descends to Hochma, Neshama to Bina, Ruach to ZA and Nefesh to Malchut.

                1. When the Masach acquires Aviut of Behina Dalet, it is considered that now the Masach is in Kli de Malchut, which is Behina Dalet. At that point, through the encounter of the Ohr Elyon with this Masach of Behina Dalet, Ohr Yechida, the most important Ohr, is poured to it.

                For that reason, it is received in the purest thing, meaning the Kli of Keter. Consequently, Ohr Nefesh, the lowest Ohr, comes down from ZA to the Kli of Malchut, with a Masach of Behina Dalet, the most Av.

                Ohr Ruach descends from Bina to the Kli of ZA, Ohr Neshama descends from Hochma to the Kli of Bina, and Ohr Haya descends from Keter to the Kli of Hochma. Then the newly arrived Ohr Hochma clothes Keter. Now the entire Ohr from NRNHY reached its appropriate Kli, the one that is ascribed to it.

                The difference between the influence of the Ohr and the Hitlabshut of the Ohr.

                1. Now you see the great difference between the order of the pouring of the Ohr Elyon in the Partzuf and the order of the Hitlabshut of Ohr in the Kelim. The giver needs the most Av Behina because Ohr Yechida can come to the Partzuf only when it has a Masach on Kli of Behina Dalet.

                Prior to that, when such an Aviut was not present there, but a thinner Aviut, meaning that of Behina Gimel, it was impossible for this important Ohr, called Yechida to be poured in the Partzuf. However, when this important Ohr is drawn to the Partzuf, it is not clothed in the Kli of Behina Dalet, but in the purest of all, namely Kli of Keter.

                All the Orot that come to the Partzuf are received only in Kli de Keter.

                1. By the same manner, Ohr Haya, which is only poured in a Masach of Kli ZA, meaning Behina Gimel, when clothing the Ne’etzal, it does not clothe the Kli of ZA, but the purest Kli, namely Kli de Keter. It is the same in Ohr Neshama, which is only poured when there is a Masach of Aviut Bet in Kli de Bina. Yet when it is clothed, it clothes only Kli de Keter. Likewise, Ohr Ruach, which is only poured in a Masach of Behina Aleph on Kli de Hochma, when it does clothe it, it does not clothe the Kli of Hochma, but the purest Kli, namely Kli de Keter.

                Thus, each and every Ohr that comes to the Partzuf comes first in Kli de Keter, as we have said, that the receiver receives only in the purest Kli. It is so although the pouring came through the most Av Kli.

                Igulim do not receive the Ohr Elyon because they do not have Aviut.

                1. From the aforesaid you can deduce why the Igulim do not receive any pouring of Ohr Elyon, but must receive all their Orot from the Ohr de Kav. It is so although Kelim de Igulim precede Kelim de Yosher of the Kav.

                It is a simple matter: they do not have any Aviut because all their four Behinot are equal (see Part 1, Chap 1, item 100). Thus, only Kelim de Yosher in the Kav, which do have Masach Aviut, are poured upon by the Ohr Elyon, and the Igulim receive from them.

                Any degree that receives from another and does not have any form of bestowal in and of itself, is regarded as Nefesh.

                1. For that reason the Ohr de Igulim is regarded as Ohr Nefesh. The rule is that any degree that is not poured upon by the Ohr Elyon, but receives its He’arah from another degree, that Ohr is called Ohr Nefesh, or Ohr Nekeva.

                Because the Igulim do not receive from the Ohr Elyon, but receive their He’arah from the Kav, they are considered as Ohr Nekeva, or Ohr Nefesh. It has also been explained about Kelim de Yosher (see Histaklut Pnimit, Part 2, item 85) that if the entire Aviut in the Masach had been purified, then the influence of the Ohr Elyon is no longer there. In that state all that it has is the He’arah from the previous degree, which is therefore called Ohr Nefesh.

                  Explains why each and every Sefira consists of Eser inner Sefirot, which in turn consist of Eser inner Sefirot within the Eser inner Sefirot. They continue to expand by that manner indefinitely and incessantly.

                  Each and every Sefira in each and every Olam consist of Eser inner Sefirot within Eser inner Sefirot indefinitely and incessantly:

                  The issue of the division of the Sefirot to inner Sefirot and inner inner Sefirot and so on and so forth indefinitely.

                  1. It is a wonderful law in the Upper Worlds that in every Sefira that we choose to examine, we will find ten inner Sefirot. If we take a single Sefira from those Eser inner Sefirot, we find another ten inner Sefirot inside the first Sefira. Also, if we take one Sefira of the inner inner Sefirot, we once more find Eser Sefirot in it, which are inside the previous inner inner, and so on and so forth incessantly.

                  Any Ohr that passes through the degrees leaves its Shoresh in each degree it passes.

                  1. You will understand the reason for it according to the rule that there is no absence in spirituality (see Ohr Pnimi, Part 2, Chap 1, item 4). It explains that it is impossible that there will be any kind of Ohr in the Tachton that will not exist in all the Elyonim above it up to Ein Sof.

                  The reason is that even a very small He’arah that emerges in the lowest degree in the Olamot must spring from Ein Sof and travel through all the Olamot and degrees before that low degree, until it comes there. Because this He’arah comes down through the degrees, it cannot be absent from the first when passing to the second and absent from the second when passing to the third etc. until it comes to the last degree, which receives it.

                  Corporeal objects move from place to place. Yet, that is not at all possible in the spirituals, where there is no absence and replacement. Instead, when a He’arah travels through a certain degree, even if only in passing, it acquires its place there.

                  An Ohr that appears once in a degree remains there for all eternity.

                  1. The entrance and transference to the next degree does not decrease the Ohr that has acquired its place there in any way. Rather, it is like lighting one candle from another without diminishing the first.

                  Here too, when the Ohr leaves the first degree and descends to the next, the Ohr remains complete in both the first and the second. Likewise, when it enters the third, the Ohr does not move from the second at all; the Ohr is complete in both the second and the third.

                  It passes by the same manner through all the degrees that precede the last degree, being the actual receiver for which the Ohr came down from Ein Sof, becoming fixed in all of them. The reason for this is that there is no absence in the spiritual. Any Ohr that shone in a spiritual Behina once will not move from that Behina forever, not even a bit.

                  When Ohr Hochma passes to its place through Keter it leaves its Shoresh in Keter.

                  1. From the aforesaid you can thoroughly understand the matter of the Hitkalelut of the Eser Sefirot one within the other and one within the other incessantly. For example, when the first two Sefirot emerge, namely Keter and Hochma, Ohr Hochma must spring from Ein Sof and thus must also travel through Keter before it comes to the Sefira of Hochma.

                  Because Ohr Hochma shone in Keter once, namely as it passed through, it is therefore impossible for it to ever be absent from there. Consequently, it necessarily implies that even after Ohr Hochma has reached the Sefira of Hochma, the Ohr Hochma still remains complete in Keter. Thus, the Sefira of Keter now has two Orot, being Ohr Keter and Ohr Hochma.

                  When Ohr Bina passes through Keter and Hochma it leaves its Shoresh in them, and so on by the same manner.

                  1. It is the same with Ohr Bina. Because it must travel through the two preceding Sefirot before it comes to Bina, it necessarily acquires its place in Keter and Hochma as well. Thus there are now three Orot in Keter: Ohr Keter, Ohr Hochma and Ohr Bina. Likewise, there are two Orot in Hochma: Ohr Hochma and Ohr Bina, and one Ohr in Bina, namely her own Ohr.

                  It continues by the same manner until Ohr Malchut emerges. At that time Keter has all the Eser Sefirot because the lower nine Orot have necessarily traveled through Keter, thus acquiring their place there. There are also nine Sefirot in Hochma, because all the eight lower Sefirot below her traveled through her and remained there.

                  Likewise there are eight Sefirot in Bina, seven in Hesed, six in Gevura etc. through Malchut, who has but her own Ohr because there aren’t any more Sefirot that would travel through her.

                  There is no Ohr Yashar in Kli de Malchut, but only Ohr Hozer.

                  1. Regarding the above-mentioned Ohr of Malchut, both the Ohr inside her and the Ohr that is incorporated from her in the first nine Sefirot, is only Ohr Hozer. You already know that since the Tzimtzum onwards, a Masach was erected on the Sefira of Malchut and Ohr Ein Sof is not received there.

                  Instead, the encounter of the Ohr Ein Sof with that Masach creates a Zivug, at which time a new Ohr comes from the Masach of Malchut, called Ohr Hozer that shines up to the Sefira of Keter. It thus clothes all the Eser Sefirot from below upward, which is the only way by which it is contained in each Sefira of the upper nine Sefirot (see Histaklut Pnimit, Part 2, item 19).

                  Malchut is regarded as the Keter of the Eser Sefirot of Ohr Hozer.

                  1. The Sefira of Malchut is the source of the new Ohr, and every source is regarded as Keter. Hence, Malchut is regarded as the Sefira of Keter of that new Ohr. The Sefira before her, namely Yesod, is regarded as the Hochma of the new Ohr, and the one before her, meaning Hod, is regarded as Bina, until the upper Keter is now regarded as Malchut, meaning the one that receives from this new Ohr.

                  Eser Sefirot of Ohr Yashar expand from above downward.

                  1. We have learned that in each degree of Eser Sefirot, we should distinguish two courses of Eser Sefirot that extend from Ein Sof. The first is of Eser Sefirot that extend from Ein Sof from above downward from Keter to Malchut. These are called Eser Sefirot of Ohr Yashar, for they descend in Yosher from above downward by a gradual order from the Zach Kli to the more Av, and from there to the more Av still, through Malchut, the most Av of all.

                  Eser Sefirot of Ohr Hozer expand from below upward.

                  1. We have another course of Eser Sefirot there. These extend from the Sefira of Malchut from below upward, meaning from Malchut to Keter. In that case, Malchut becomes the origin of the new Ohr, called Eser Sefirot of Ohr Hozer.

                  They are called by that name for they pour and come in an opposite order of degree, namely they do not extend from the Zach to the Av, where the last receiver is the most Av. Quite the contrary, it extends from the most Av to the one that is not so Av, until the last receiver is the purest. For that reason it is considered to be shining from below upward.

                  All the Sefirot of Ohr Hozer that come in Sefirot of Ohr Yashar travel through Malchut.

                  1. We have explained above about the Hitkalelut of the Sefirot in the order of the Eser Sefirot of Ohr Yashar. Because there is no absence in spirituality, any He’arah that passes anywhere remains there in completeness even after it moves to a different location.

                  With regards to the Eser Sefirot de Ohr Yashar, all the Eser Sefirot are present in Keter, nine in Hochma, eight in Bina etc. (see item 99). For that reason it also appears by the same way in the Eser Sefirot de Ohr Hozer. That is because here the Sefira of Malchut becomes the origin of that Ohr Hozer.

                  Thus, it is considered that every Behina of Ohr Hozer that reaches its upper Sefirot, must travel through Malchut, for the reason that Malchut emanates that Ohr by the power of her Masach which mates with the Ohr Ein Sof that meets that Masach.

                  When Ohr Hozer de Yesod travels through Malchut, it leaves its Shoresh in Malchut and so on by the same manner.

                  1. Therefore, when the Sefira of Yesod receives her Ohr from Malchut, it necessarily means that Malchut received that Ohr first. It comes to the Sefira of Yesod via the Zivug with the Ohr Ein Sof and the passing through Malchut. It turns out that Ohr Yesod is present both in Malchut and in Yesod.

                  It is the same with the Ohr Hozer that Hod receives, which by necessity acquired its place in passing through Malchut and Yesod. In that state we find that there are three Orot in Malchut, two and Yesod and one in Hod.

                  Similarly, when Keter receives the last Ohr Hozer, there are already ten Orot of the Eser Sefirot of Ohr Hozer in Malchut, nine in Yesod, eight in Hod etc. as was explained regarding the Eser Sefirot de Ohr Yashar.

                  By Hitkalelut of Ohr Hozer in passing, Eser Sefirot become fixed in each and every Sefira. Keter has nine Sefirot of Ohr Yashar and one of Ohr Hozer.

                  1. It turns out that we have Eser Sefirot in each and every Sefira of the above Eser Sefirot, meaning together with the Ohr Hozer. In other words, Ohr of Malchut that is received in each and every Sefira completes to Eser Sefirot. In Keter there are nine Sefirot of Ohr YasharKHB HGT NHY – and one of Ohr Hozer, namely Malchut, for she receives last from the Eser Sefirot of Ohr Hozer. Consequently, he has only one Ohr of the Ohr Hozer.

                  Hochma has eight of Ohr Yashar and two of Ohr Hozer; Bina has seven of Ohr Yashar and three of Ohr Hozer.

                  1. Hochma has eight Sefirot of Ohr YasharHochma, Bina and HGT NHY – and two of Ohr Hozer. The ones of Ohr Hozer are: her own part, which she received from the Ohr Hozer of Malchut, being Yesod de Ohr Hozer, and the part of Keter that traveled through her, and remained there so as never to move again, being Malchut de Ohr Hozer.

                  Bina has seven Orot of Ohr Yashar, which are: Bina, HGT NHY, and three of Ohr HozerHod, Yesod, Malchut. She has Hod from her own; Yesod from the part of Hochma that traveled through her, and Malchut from the part of Keter that traveled through her, meaning from Bina upwards.

                  Hesed has six of Ohr Yashar and four of Ohr Hozer; Gevura has five of Ohr Yashar and five of Ohr Hozer; Tifferet has four of Ohr Yashar and six of Ohr Hozer.

                  1. Hesed has six Sefirot of Ohr Yashar, which are: HGT NHY, and four Sefirot of Ohr Hozer, which extend from Hesed upwards. In other words, she has her own part, namely Netzah, and the parts of Bina, Hochma and Keter, which are Hod, Yesod and Malchut that traveled through her and became fixed there.

                  The same applies to Gevura, who’s got five Sefirot of Ohr Yashar: Gevura, Tifferet, Netzah, Hod and Yesod. She also has five Sefirot of Ohr Hozer from Gevura upwards, meaning the four parts of Keter, Hochma, Bina, Hesed, being Netzah, Hod, Yesod, Malchut, which passed through her, and her own part, which is Tifferet de Ohr Hozer.

                  Tifferet has four Sefirot of Ohr Yashar from Tifferet downwards, and six of Ohr Hozer from Tifferet upwards. In other words, it has five parts KHB HG, which are TNHYM that passed through him, and his own part, being Gevura de Ohr Hozer.

                  Netzah has three of Ohr Yashar and seven of Ohr Hozer; Hod has two of Ohr Yashar and eight of Ohr Hozer; Yesod has nine of Ohr Hozer and one of Ohr Yashar, and Malchut has Eser Sefirot of Ohr Hozer.

                  1. Netzah has three Sefirot of Ohr Yashar from Netzah downwards, which are – Netzah, Hod and Yesod de Ohr Yashar. It also has seven Sefirot of Ohr Hozer from Netzah upwards, which are the six parts KHB HGT that passed through her. Those are GTNHYM and her own part, which is Hesed of Ohr Hozer.

                  Hod has two Sefirot of Ohr YasharHod and Yesod, and eight Sefirot of Ohr Hozer from Hod upwards. Those are the seven parts, KHB HGT and Netzah that passed through him, which are HGT NHYM of Ohr Hozer, and his own part, which is Bina de Ohr Hozer.

                  Yesod has one Sefira of Ohr Yashar and nine Sefirot of Ohr Hozer, from Yesod upwards. Those are the eight parts KHB HGT Netzah and Hod that passed through him, which are Bina, HGT NHYM of Ohr Hozer, and his own part, being Hochma de Ohr Hozer.

                  With her Ohr Hozer, Malchut completes every single Sefira to ten Sefirot.

                  1. It has been thoroughly explained that every manifestation of Eser Sefirot, wherever they might be, must be mingled with one another. However, when the Eser Sefirot de Ohr Yashar first emerge, they do not have Eser Sefirot in each of them just yet, not before the Ohr of Malchut is incorporated in them too, namely the Eser Sefirot of Ohr Hozer. Malchut has no other Ohr, and that Ohr of Malchut completes what is missing from this number - Eser Sefirot – for each and every one of the Eser Sefirot. Thus there are Eser Sefirot in each and every one of them.

                  It is the same in every inner item too. When regarding Keter of the Eser Sefirot of the Keter, it too necessarily consists of nine Sefirot of Ohr Yashar and one of Ohr Hozer.

                  1. When you take the general Sefira of Keter made of the general Eser Sefirot as an example, you find that in and of itself, it consists of Eser inner Sefirot. In other words, after Ohr Malchut appears there, we can immediately see that in the first Sefira of that general Keter, now called Keter of Keter, meaning the inner Keter, there are necessarily nine Sefirot of Ohr Yashar. They are located below him, being Hochma and Bina, and HGT NHY of Ohr Yashar in Keter.

                  Keter de Keter is its own Behina, and the nine lower Sefirot are passing Orot.

                  1. Although it is only the Keter in them that is considered its own Behina, the other nine Sefirot are but passing Orot there. In other words, they are lower Orot that have acquired their place there in passing from Ein Sof, through Keter to the lower Sefirot.

                  Still, since they are in Keter, the highest Sefira, namely their inner Keter must in and of itself contain the nine inner Sefirot below it too. Because these nine Sefirot are below it, they must have passed through it. Because they passed through it, they must have acquired their place in it, for there is no absence in spirituality, just as we have said about the general Eser Sefirot.

                  It turns out that now this specific Keter alone also has Eser inner Sefirot that consist of nine Sefirot of Ohr Yashar KHB HGT NHY, and one of Ohr Hozer, being the Ohr of Malchut in the Keter of the general Eser Sefirot.

                  Hochma in Keter too necessarily consists of eight Sefirot of Ohr Yashar and two of Ohr Hozer.

                  1. Likewise, when you examine the particular Sefira of Hochma from the Eser particular Sefirot of the general Keter, called Hochma de Keter. By necessity, it has Eser inner Sefirot by the same manner we mentioned in the inner Keter. That is because all the eight Sefirot of the general Keter of Ohr Yashar below her must have passed through that inner Hochma from above downward.

                  Having passed through her, they’ve necessarily acquired their place in her in addition to the two Sefirot of Ohr Hozer, meaning from the Ohr of the inner Malchut, which also passed through that inner Hochma from below upward. These parts are: her own part of the Ohr Hozer and the part of the Ohr Hozer that relates to the inner Keter.

                  Thus there are Eser inner Sefirot in the inner Hochma in the inner Eser Sefirot of the general Keter as well. It is the same in the general Hochma of the general Eser Sefirot.

                  Bina in Keter also has seven Sefirot of Ohr Yashar and three Sefirot of Ohr Hozer.

                  1. Also, when discerning the particular Bina in the Eser particular Sefirot of the general Keter, called Bina de Keter, you will also find that it necessarily contains Eser particular inner Sefirot as we have seen in the inner Hochma. That is because all six particular Sefirot HGT NHY of Ohr Yashar of the general Keter below her necessarily passed from above downward through that inner Bina and acquired their place in her.

                  Together with Bina herself, they now become seven Sefirot of Ohr Yashar. Also, the three particular Sefirot of Ohr Hozer passed through that general Bina from the inner Malchut of the general Keter from below upward, meaning her own part of the Ohr Hozer, the Ohr Hozer part of the particular Hochma, and the Ohr Hozer part of the particular Keter. It follows that there are Eser particular Sefirot in the inner Bina in the Eser Sefirot of the general Keter, as it is written with regards to the general Bina in the general Eser Sefirot.

                  Hesed in Keter also has six Sefirot of Ohr Yashar and four of Ohr Hozer, and so on by the same manner.

                  1. By the exact same manner you will find Eser inner Sefirot in the inner Hesed in the Eser inner Sefirot in the general Keter. These are six of Ohr Yashar, HGT NHY from above downward, and four of Ohr Hozer from Hesed upwards to Keter. By the exact same manner you will find Eser inner Sefirot in Gevura, and so on through the inner Malchut in those Eser Sefirot, called Malchut de Keter.

                  2. You might ask: But there is no Ohr Hozer in the Eser inner Sefirot of the general Keter that rose from the general Malchut, but only Nefesh, meaning the smallest part of the entire Eser Sefirot of Ohr Hozer (see item 112). So how can we say that that small portion of Ohr Hozer has now expanded by itself into new Eser Sefirot of Ohr Hozer that complete each individual Sefira with all the inner Sefirot they need in order to complete their number to Eser Sefirot?

                  Nefesh de Ohr Hozer in the general Keter is necessarily divided into clothing of Eser inner Sefirot in Keter.

                  1. Indeed, the answer is that it is ultimately a must for that part of Nefesh de inner Ohr Hozer that rose from Malchut to the general Keter to have clothed all nine inner Sefirot in the general Keter. Otherwise, these nine Sefirot of Ohr Yashar would not have been captured in the Partzuf and shone there, for it is known that Ohr Yashar cannot connect with a Partzuf except through the vessels of reception of the Ohr Hozer.

                  This Ohr Nefesh clothed the nine inner Sefirot of Keter. Thus, we necessarily find that in passing from below upward, it completes the number in each and every one of those inner Sefirot to the Eser inner Sefirot that they lack. It gives Hochma the two Orot that she is missing: one for her own clothing, and another, in passing, to clothe Keter. It gives a third to Bina and a fourth to Hesed, as demonstrated above.

                  It is so also in the Eser Sefirot inside the Eser inner Sefirot in the general Hochma. Keter of the Eser Sefirot inside the Eser inner Sefirot of Hochma contains nine Sefirot of Ohr Yashar and one of Ohr Hozer.

                  1. Just as we have explained the Eser particular Sefirot within the Eser inner Sefirot in the Eser particular Sefirot in the general Keter, so we will explain the Eser particular inner Sefirot in each and every one of the Eser particular Sefirot of the general Sefira of Hochma. In Keter of the Eser inner Sefirot of the general Hochma, called Keter de Hochma, you necessarily find Eser inner Sefirot. These are her own Ohr, and the inner eight Sefirot Bina, HGT NHY that went from above downward, thus nine.

                  There is one Ohr Hozer that rose from the inner Malchut of the general Hochma. Thus you have Eser inner Sefirot in the Keter of the general Hochma.

                  In the inner Hochma in Hochma there are eight Sefirot of Ohr Yashar and two of Ohr Hozer.

                  1. The inner Hochma in the Eser inner Sefirot of the general Hochma, called Hochma de Hochma, works by the same manner. It consists of eight of Ohr Yashar from above downward, and two of Ohr Hozer from below upward. Similarly, the inner Bina in the Eser inner Sefirot of the general Hochma has seven of Ohr Yashar from above downward and three of Ohr Hozer from below upward.

                  So it is in Hesed, in Gevura, and so on through the inner Malchut in these Eser Sefirot of the general Hochma, called Malchut de Hochma. She too has Eser inner Sefirot of Ohr Hozer, meaning because she necessarily clothes all the Eser inner Sefirot of the general Hochma, and sends them her He’arah. Thus, it necessarily follows that they all travel through her and acquire their place inside her.

                  1. The Eser inner Sefirot of the inner Bina operate in the exact same manner; so do the inner Hesed, inner Gevura, and down to the inner Malchut, and no further explanation is needed here.

                  Instead, we will explain one more Sefira from the inner Sefirot so as to demonstrate how she too, in and of herself, necessarily consists of Eser inner Sefirot, which are now Eser inner Sefirot within Eser inner Sefirot.

                  1. Let us examine the inner Bina of the inner Sefirot, which is, for instance, one of the Eser inner Sefirot in the inner Hochma in the Eser Sefirot in the general Hochma, called Bina in Hochma de Hochma. Here too we find that she has Eser Sefirot of her own, according to the same principle, meaning seven of Ohr Yashar that traveled through her from above downward. She also has three of Ohr Hozer that traveled through her from below upward.

                  2. We can make such infinite discernments, for whenever you take any Sefira, even after it has been divided a thousand times, that Sefira still comes from an arrangement of Eser Sefirot. Thus, a part of those Eser Sefirot have necessarily gone through that Sefira from above downward and some of them traveled from below upward. Thus, these Eser Sefirot have necessarily acquired their place in that Sefira for all eternity, as we’ve explained above. Thus, in that Sefira you necessarily have all Eser Sefirot.

                  3. However, you should know that even when you divide the ten into inner ten and then another inner ten and so on, you should not think that all the Sefirot remain equal. They do change significantly as they divide, and one is not like the other.

                  It is so because the Orot of Ohr Yashar never come in their designated place as the Sefirot divide, except in Keter. That is because in Hochma there are only eight of Ohr Yashar, meaning from Hochma downwards, and two of Ohr Hozer, Yesod and Malchut.

                  Therefore, the eight Orot of Ohr Yashar come in the purer Kelim, meaning from Keter to Hod, and the two of Ohr Hozer in Yesod and Malchut. It turns out, that Ohr Hochma clothes Kli de Keter, and Ohr Bina in Kli de Hochma etc. until Ohr Yesod clothes Kli de Hod.

                  It follows that all the Orot de Ohr Yashar do not come in their right place, and only the Ohr Hozer always comes in its right place; Ohr Hozer de Yesod comes in Kli de Yesod and the Ohr Hozer de Malchut in Kli of Malchut de Malchut.

                  1. Similarly, Bina has no more than seven Orot of Ohr Yashar, which clothe the purer Kelim. It adheres to the rule that the receiver receives in the purer thing, meaning from Keter to Netzah. It follows that Ohr Bina permeates Kli de Keter, Ohr Hesed the Hochma, and finally Ohr Yesod in Kli de Netzah. Only the three Orot of Ohr Hozer settle in their place: Orot Hod, Yesod, Malchut in the Kelim of Hod, Yesod, Malchut.

                  2. We can learn from the above that there is a big difference between the inner Bina de Keter, the inner Bina de Hochma and the inner Bina de Bina etc. Only in Bina de Keter is the Ohr of Bina in her own Kli.

                  However, in Bina de Hochma there is only the Ohr of Hesed in the Kli of Bina, and in Bina de Bina there is only Ohr of Gevura in Kli de Bina. That is the case with all of them, for one is not like the other.

                  1. Changes can be traced even in the division of the Orot of Ohr Hozer that do not change their place. Despite that, we can discern changes in the way they divide, since wherever there is Ohr Hozer, it receives He’arah from Ohr Yashar.

                  For example, in Yesod de Hochma there is He’arah from Ohr Yashar de Hod de Hochma. However, in Yesod de Bina there is He’arah from Netzah de Bina because there is no Ohr Yashar in Hod de Bina.

                  1. It would be an exception to the rule if you were to divide only the general Sefira. I wish to say: Take the general Sefira of Bina as an example, and divide it into ten and then into another ten. For instance, if you separate the inner of inner Bina from the Eser Sefirot of the inner Bina of the Eser Sefirot of the general Bina, called Bina of Bina de Bina, then they will all be equal, without any difference. It is so because you will find in all of them the seven of Ohr Yashar in the seven upper Kelim KHB HGT Netzah, and three of Ohr Hozer in the tree lower Kelim, Hod, Yesod, Malchut. It follows similarly even after a thousand divisions, and in all the other Sefirot.

                    Explains the topic of Zivug de Hakaa, which consists of two forces: a pulling force, and a repelling force. They operate simultaneously, one in the Aviut, and the other in the Kashiut of the Masach.

                    Detailed explanation about the meaning of the words Zivug de Hakaa

                    1. The topic of Zivug de Hakaa requires an elaborate explanation. There is an apparent positive and negative here, for Zivug de Hakaa means rejection and separation and great hatred. Thus, how can you utter Zivug of Hakaa, for it implies love of hatred, or adhesion of separation, or Hamshacha of rejection? It is indeed perplexing.

                    2. It is indeed that: they are two opposites under one rule. However, this rule consists of two unique carriers, meaning two forces: one that attracts and another that repels. The attracting force is in the Aviut of the Kli, and the repelling force in the Masach of the Kli. They have been put together and both rule simultaneously, at one time in two places.

                    3. I will elaborate in order to examine it thoroughly and make it acceptable to the mind without arousing any confusion and bafflement. Let me present an example from the corporeal reality that is imagined and appears to our eyes: When you look upon a rock, or a person, who falls off a high place to the ground, you see that that person is being pulled from above downward with great force and speed. Still, when that person hits the ground, the ground hits him and pushes him a bit upward.

                    4. There are two conjectures here: one is that the earth has a great pulling force on everything that is placed in the air, if there is nothing solid to protect it. Thus, when one falls off the roof of the house into the air, that pulling force of the earth immediately operates on him. That explains the issue of the speedy fall to the ground.

                    However, there is a thought here, by which the earth should have lovingly embraced that person, not letting him move even a bit. Still, we see the opposite: the minute that person touches the ground, it pushes him back quickly and he returns slightly upwards.

                    1. There is yet another supposition, that there is another force, which repels from above, from the air. This rejecting force operates on anything airborne and pushes it to the ground.

                    At the same time, our earth has only the repelling force, and none of the attracting force. Thus, when that person becomes detached from the roof of the house and becomes airborne, the repelling force from above instantly operates on him and brings him to the ground. Hence, when he touches the ground, it pushes him up once more.

                    1. If we deduce from the branch about its Shoresh in the Upper Worlds, for things are mostly very similar, we will find that both postulates are incorrect. We might also say, that each and every ball has a pulling force and repelling force that are intermingled. In other words, there is a force of Aviut, being the attracting force that wants to draw everything outside inwardly, and opposite that there is a force of Kashiut, which repels any external body from entering.

                    Thus, any Hamshacha must certainly come from the central point in its Pnimiut, for that is where the force of Hamshacha stays. It is so because the central point is more Av than the entire planet, thus attracting anything within that peripheral space under its influence and the force of its operation.

                    1. However, it does not pull it to the point of swallowing it, as it should have, judging only by her power of Hamshacha. Instead, at the very moment when the attracted object touches the outer crust, the repelling force in the crust, being the Kashiut, immediately awakens and pushes it upwards once again.

                    2. It turns out that what it pulled has been received, but not by way of Hamshacha, but in another way, because it was halted halfway by the force of the Kashiut that pushed it and stopped it midway.

                    Thus, there are both Zivug and Hakaa operating together here. The Zivug pulls, and the Kashiut repels. Thus, it receives it on top, and does not swallow it alive into the bowels of the earth.

                    We can therefore say, that the vessel for reception is primarily the repelling force in it. That is because it receives and sustains him, as it should be. Were it not for the repelling force, the person would be swallowed alive in it.

                    1. You can also see that the attracting and the rejecting are as even as two drops in a pond in the measure of their strength. If the pulling force had been a little stronger than the pushing force, it would become impossible to move on earth. Anything moving would be glued to it like iron to magnet.

                    Alternately, if the repelling force had been somewhat stronger, the entire universe would be dancing on it, unable to touch it. Thus, they are evidently even.

                    1. Thus you can thoroughly understand the issue of Zivug de Hakaa in the Elyonim. Even though the Zivug and the Hakaa are two opposites, still they take part in one dominion, at one time and at one instance, but in two places, being the Aviut and the Kashiut. Remember this in the continuation of this wisdom.

                    Part Two

                    Table of Questions for the Meaning of the Words

                    1. What is Adam Kadmon

                    2. What is Ohr Hozer

                    3. What is Ohr Yashar

                    4. What is Ohr Makif

                    5. What is Ohr Pnimi

                    6. What is Orech

                    7. What is Bina

                    8. What is Nonadhesive

                    9. What is a Gevul

                    10. What is a Gag

                    11. What is a Guf

                    12. What is a Galgal

                    13. What are GAR

                    14. What is Corporeality

                    15. What is In Passing

                    16. What is He’arah From Afar

                    17. What is Hizdakchut Masach

                    18. What is “Utterly Distant”

                    19. What is Harkanat Rosh

                    20. What is Hitkalelut Sefirot

                    21. What is Hitkashrut

                    22. What is One Inside the Other

                    23. What is Zivug de Hakaa

                    24. What is Zeir Anpin (ZA)

                    25. What are ZAT

                    26. What is Homer

                    27. What is Haya

                    28. What is Hitzoniut

                    29. What is Hochma

                    30. What is Halon

                    31. What is Yechida

                    32. What is Exit

                    33. What is Descent

                    34. What is Yashar

                    35. What is Keter

                    36. What is Slowly

                    37. What is Connecting

                    38. What are Mayim of Ohr

                    39. What is Malchut

                    40. What is From Above Downward

                    41. What is From Below Upward

                    42. What is Mesabev (Revolving)

                    43. What is a Masach

                    44. What is a Makif

                    45. What is “Annulled”

                    46. What is “Expands” (Extends)

                    47. What is Nefesh

                    48. What is NRNHY

                    49. What is a Neshama

                    50. What is Sovev (Reason, Surrounds)

                    51. What is a Sium

                    52. What is Near

                    53. What is Aviut

                    54. What is Passing

                    55. What are Elyon and Tachton

                    56. What is Atzmut

                    57. What is Pnimiut

                    58. What are Pnimiut and Hitzoniut

                    59. What is a Tzinor

                    60. What is Kav

                    61. What is Upright

                    62. What is a Ration

                    63. What is Karka

                    64. What is a Rosh

                    65. What is Ruach

                    66. What is “Spirituality”

                    67. What is “Far”

                    68. Beginning of Hitpashtut

                    69. What is “At Once” (Immediately)

                    70. What is “The very last of them”

                    1. Adam Kadmon (Part 2, Chap 1, Ohr Pnimi, 400)

                    Adam Kadmon is the first Olam that receives from Ein Sof. It is also called “One Kav” because it expands immediately after the Tzimtzum, Nimshach from Ein Sof almost as low as Olam ha Zeh.

                    The name Adam relates only to the Sefirot of Yosher in the first Olam, namely to the Light of Ruach, meaning a Light of bestowal. It does not relate to its Sefirot of Igulim, which only have the Light of Nefesh, meaning a Light of self-reception and therefore inability to bestow upon another. Adam Kadmon is the root of Adam in Olam ha Zeh.

                    1. Ohr Hozer (Part 2, Histaklut Pnimit, 79)

                    Ohr Hozer is the Light that is not taken in by Behina Dalet. It is the Light that is destined to fill Behina Dalet, which she still refuses to accept because of the Masach that stops it and pushes it backwards.

                    This act is called Zivug de Hakaa. Every vessel of reception in the Partzufim from the Tzimtzum onward expands from this Ohr Hozer, which they use instead of Behina Dalet that they used in Ein Sof.

                    1. Ohr Yashar (Part 2, Histaklut Pnimit, 94)

                    Ohr Yashar is the Ohr Elyon that extends from Ein Sof, which is poured to the Partzufim from the Tzimtzum onward. It is called by that name to indicate that it is not poured to the Kelim of Igulim, or to any degree that does not have any Aviut de Behina Dalet in it. It is only poured to the Sefirot of Yosher.

                    Ohr Yashar adheres to the rule that the giver only gives in the most Av, and the most Av is Behina Dalet.

                    1. Ohr Makif (Part 2, Chap 1, Ohr Pnimi, 40)

                    Ohr Makif is the Light that is meant to permeate the degree, but is detained because of some Gevul in it. That name has two meanings:

                    1. Distant He’arah.

                    2. Guaranteed He’arah, meaning a He’arah that is guaranteed to finally permeate it, because the Ohr surrounds it from all sides, giving her no escape route, until it is capable of receiving all of it.

                    1. Ohr Pnimi (Part 2, Chap 1, Ohr Pnimi, 40)

                    Ohr Pnimi is the Light that is clothed in the Kli.

                    1. Orech (Part 2, Chap 2, Ohr Pnimi, 4)

                    The distance between the two ends of a degree, from the finest to the coarsest (with the greatest Aviut), is called Orech, as so the imaginary corporeal Orech (length), implying the distance between the upper end and the lower end.

                    1. Bina (Part 2, Chap 1, Ohr Pnimi, 200)

                    Contemplating the conduct of cause and consequence in order to examine all the consequences that stem from something is called Bina.

                    1. Nonadhesive (Part 2, Chap 1, item 3)

                    Hishtavut Tzura between two spiritual objects is called, Dvekut. The Shinui Tzura between them makes them nonadhesive with each other.

                    1. Gevul (Part 2, Histaklut Pnimit, 79)

                    In each degree, the Masach measures and limits the degree of Ohr Hozer that it raises. That measure depends on the Aviut because the Masach of Behina Gimel limits (places a Gevul) the height of the degree so that it does not acquire the Light of Keter. The Masach of Behina Bet limits the Light of Hochma as well and so on.

                    1. Gag (Part 2, Chap 1, Ohr Pnimi, 1)

                    Gag is the Keter in each degree, and also in the Sefirot and the Olamot.

                    1. Guf (Part 2, Chap 1, Ohr Pnimi, 90)

                    The genuine vessels of reception in each degree, expanding by the power of the Ohr Hozer in the Masach, from it downward, are called the Guf of the degree, since they precede the Orot. It is unlike the Orot that expand for Zivug de Hakaa on the Masach, which precede the Kelim.

                    1. Galgal (Part 2, Chap 1, item, 2)

                    Sefirot of Igulim are called Galgalim (pl. for Galgal). That is because the Lights become round in them. This means that in those Sefirot it is impossible to distinguish Aviut or Zakut.

                    1. GAR (Part 2, Chap 1, Ohr Pnimi, 90)

                    GAR are the Lights that precede the Kelim that are clothed in Ohr Hozer. The Ohr Hozer ascends to them from the Masach. In other words, GAR are the first three Sefirot - Keter, Hochma, and Bina. They are called the Rosh of the Partzuf.

                    1. Corporeality

                    Anything that is perceived and sensed by the five senses, or which takes time and space, is called “Corporeal.”

                    1. In Passing (Part 2, Chap 1, Ohr Pnimi, 4)

                    The Orot that expand from Ein Sof to the lower Sefirot necessarily pass through the Upper Sefirot. A spiritual object does not become absent from a certain place once it moves to another; rather, it remains in both.

                    Thus, we distinguish two kinds of Ohr in every Sefira: The Ohr of its own essence, and the Ohr that remained in it “in passing.”

                    1. He’arah From Afar (Part 2, Chap 1, Ohr Pnimi, 40)

                    The He’arah that stays active in a Partzuf when it has no vessels of reception for that Light is called, “He’arah From Afar.” It means that when there is a great distance and difference between the Light and the vessels related to that Partzuf, the vessels cannot receive and clothe that Light. Instead, they receive from it He’arah from afar.

                    1. Hizdakchut Masach (Part 2, Histaklut Pnimit, 74)

                    Hizdakchut Masach is the Hizdakchut of the Aviut in Behina Dalet. The degree of Ohr Hozer that the Masach raises and puts over the Ohr Yashar depends on the measure of the Aviut in Behina Dalet, meaning the measure of the desire in her.

                    Therefore, once the degree is filled with the Light that it extended, the Ohr Makif intensifies and purifies the Masach to match the level of the desire. It is considered that she has been purified from her Aviut, or in other words, Hizdakchut Masach.

                    1. Utterly Distant (Part 2, Chap 1, item, 8)

                    When the Shinui Tzura is so great that it becomes complete Hofchiut Tzura, it is called “Utterly Distant.”

                    1. Harkanat Rosh (Part 2, Chap 2, Ohr Pnimi, 3)

                    Harkanat Rosh is when the Lights of ZAT operate in the Rosh, also known as GAR, because the Lights of GAR that should have been in the Rosh are not there. In other words, Harkanat Rosh means that the Rosh is lowered to the same level as the ZAT, called Guf.

                    1. Hitkalelut Sefirot (Part 2, Histaklut Pnimit, 97)

                    The Sefirot intermingle with one another “in passing” (see answer 15). Since the Eser Sefirot of Ohr Yashar extend from Keter through Malchut, it is impossible for them to appear in the degree, except by clothing in Eser Sefirot of Ohr Hozer. These Eser Sefirot of Ohr Hozer expand and ascend from Malchut to Keter.

                    Thus, there is not a single Sefira among them that does not have two inner Sefirot, one of Ohr Yashar and the other of Ohr Hozer. In addition, each Sefira contains eight other Sefirot that were incorporated in her in passing. Some of them passed through her on the way from above downward, and some passed through her on their way from below upward.

                    1. Hitkashrut (Part 2, Chap 1, Ohr Pnimi, 20)

                    The Hitlabshut of the Eser Sefirot of the Rosh of the degree in the Eser Sefirot of Ohr Hozer, which ascend from Malchut below, is called Hitkashrut. This is because here the Lights precede the vessels, and the Aviut does not ascend with this Ohr Hozer above its place, meaning above Malchut.

                    Thus, these Eser Sefirot of Ohr Hozer are not regarded as complete Kelim, worthy of clothing the Atzmut. For that reason, this Hitlabshut is identified by a lesser name, Hitkashrut. In other words, the Ohr Yashar connects and hovers over the Partzuf through these Eser Sefirot, although it doesn’t actually permeate them.

                    The Hitlabshut of Ohr Yashar in the Kelim happens only in the Ohr Hozer that expands below the Masach. It happens when the Aviut of Malchut de Rosh can expand and permeate the Eser Sefirot of Ohr Yashar that shine in her.

                    1. One Inside the Other (Part 2, Chap 2, Ohr Pnimi, 40)

                    One Inside the Other means that one is the cause for the other. The outer Igul is the reason, the cause for the Igul inside it. The inner Igul is the effect, the consequence that extends from the outer.

                    Thus, “One Inside the Other” indicates a modus operandi of cause and consequence, or cause and effect.

                    1. Zivug de Hakaa (Part 2, Histaklut Pnimit, 18)

                    The act of the Masach, which detains and conceals the Light from Behina Dalet and rejects the Light that belongs to her back to its root, is called Zivug de Hakaa. The name indicates that this act contains within it two opposites: on the one hand, it “strikes” the Light, meaning rejects and conceals its He’arah; on the other hand it “mates” with the Light, meaning it makes it reproduce and multiplies it commodiously.

                    Thus, this measure of Light that is rejected and concealed from Behina Dalet, becomes a great revealed Light that clothes the Ohr Yashar. Without it, it is utterly impossible for Ohr Ein Sof to clothe the Partzuf.

                    1. Zeir Anpin (ZA) (Part 2, Histaklut Pnimit, 13)

                    Zeir Anpin means “Small Face.” Ohr Hochma is called Ohr Panim, as it says, “A man's wisdom maketh his face to shine.” That is why the general Partzuf of Keter in Olam Atzilut is called Arich Anpin, meaning “Great Face,” for it consists primarily of Ohr Hochma.

                    Therefore, Behina Gimel, whose essence is only the Ohr Hassadim that extends from Bina, but which also has He’arat Hochma, though its essence is not of Hochma, is called “Diminished Face.” In other words, it is called Zeir Anpin, because the Light of its Panim is diminished and decreased compared to Behina Aleph.

                    1. ZAT - Seven Lower Sefirot (Part 2, Chap 1, Ohr Pnimi, 90)

                    The ten Sefirot that expand from the Masach downward are called Guf, or ZAT (see answer 11). When the entire Partzuf is sometimes regarded as having only ten Sefirot, the first three Sefirot (KHB) are at the Rosh of the Partzuf, and the ZAT, which are HGT NHYM are regarded as the Guf of the Partzuf.

                    1. Homer (Part 2, Histaklut Pnimit, 40)

                    The Aviut in the Partzuf that comes from the desire of Behina Dalet is called the Homer of the Partzuf. This name is borrowed from a fictitious corporeal substance that consists of the three dimensions: length, width and depth, and the six directions: up and down, east, west, north and south.

                    1. Haya (Part 2, Chap 2, Ohr Pnimi, 6)

                    Haya is Ohr Hochma, as it says, “Wisdom gives life to its owner.”

                    1. Hitzoniut (Part 2, Histaklut Pnimit, 6)

                    The purer part of each Kli is regarded as its Hitzoniut. The Hitzoniut is the Kli for the Ohr Makif that shines in it from afar.

                    1. Hochma (Part 2, Chap 1, Ohr Pnimi, 200)

                    Knowing the definite result of every detail in the entire reality is called Hochma.

                    1. Halon (Part 2, Chap 2, Ohr Pnimi, 70)

                    There is power that comes from the Aviut in the Masach, either in the ten Sefirot of the Rosh of the degree, or in the ten Sefirot of Igulim. That power of Aviut, which operates in them along with the Ohr Hozer that ascends to them from the Masach, is called Halon.

                    The Ohr Hozer was rejected from Behina Dalet because of its Aviut. Then the Ohr Hozer became a vessel of reception for the Ohr Elyon instead of Behina Dalet, which was the vessel of reception in Ein Sof. This is because the Ohr Hozer actually consists of Aviut of Behina Dalet, because she extended it to her from Ein Sof.

                    However, this Aviut is apparent only in the Kelim de Guf, for they expand below the Masach, meaning below Behina Dalet of Eser Sefirot de Rosh. That is why Aviut of Behina Dalet in the Masach controls them. It is also because of that they are considered complete Kelim, for Hitlabshut Ohr Elyon in them.

                    However, the ten Sefirot of Rosh are necessarily above their Behina Dalet. Thus, Ohr Hozer ascends to them from below and the Aviut of Behina Dalet in the Masach cannot incorporate there and transcend its place along with the Ohr Hozer, and reach its upper nine Sefirot.

                    Therefore, the Ohr Hozer does not become complete Kelim there, but only a Shoresh to the Kelim. Because of that, Hitlabshut of Ohr Hozer in that manner is considered only as Hitkashrut.

                    Having said that, this Ohr Hozer is considered as a power of Aviut with regards to the nine Sefirot of the Rosh. That is because it did become a force of Hitkashrut, which can still attach them to the Ne’etzal.

                    This force is called Halon, because when the Ohr Hozer and Ohr Yashar enter in order to illuminate the pure Kelim de Igulim, which do not have even a trace of Aviut, the force of Aviut in the Ohr Hozer is much lower than them. For that reason it lowers and lessens the walls of the Kelim de Igulim as it permeates them.

                    It is like a hole in a room: although it is a hole in the wall of the room, it is also an entrance to the light of the sun. By the same token, the hole in the wall of the Kelim de Igulim, which happened because of the Aviut in the Ohr Hozer, is not at all considered as a demerit, but as a Halon. Without it they would not receive any Light, for they can only do it through the Kav and the force of the Masach in it.

                    1. Yechida (Part 2, Chap 2, Ohr Pnimi, 6)

                    The Light that is clothed in Sefirat (Sefira of) Keter is called Yechida.

                    1. Exit/Departure (Part 2, Histaklut Pnimit, 59)

                    A Shinui Tzura that happens in a spiritual object is called “an exit from it.” That is because the Shinui Tzura that is created in a part of the Partzuf is considered as though this part departed from the Partzuf. It is as one lights one candle from another without the first extinguishing, for there is no absence in spirituality.

                    It turns out that when the part begins to change its Tzura, it also begins to separate from the Partzuf, and depart into a new authority of its own.

                    Thus, Shinui Tzura and “exit” are in fact, one and the same thing.

                    1. Descent (Part 2, Chap 1, Ohr Pnimi, 5)

                    Hitabut (increasing the Aviut) is regarded as a “descent,” meaning a decline from a degree. Hizdakchut (Purification) is regarded as an “ascent,” for it is increase in the Hishtavut Tzura with Ein Sof.

                    This is the rule: The greater the Zakut the higher the degree; and the greater the Aviut the lower the degree.

                    1. Yashar (Part 2, Chap 1, Ohr Pnimi, 5)

                    When the Ohr Elyon descends to the Kelim that contain Aviut Dalet, namely a desire, for she extends it through her desire, it is considered that the Ohr comes Yashar (straight) down. This means that the Light that descends in Yosher is absolutely proportional with the Aviut and the desire.

                    For example, when a heavy object falls to the ground, it falls in a completely Yashar (straight) line. Moreover, it falls at great speed because of the earth’s gravitating force that pulls it down. However, when something light falls, and the gravitating force does not affect it, it floats about in midair until it slowly rests on the ground.

                    Here too, in the Kelim that do not have Aviut, such as Kelim de Igulim, it is considered that the Light permeates them by the power of the Sefirot of Yosher. It becomes round because there isn’t any Aviut there, meaning a desire that would draw it.

                    However, in the Kelim de Yosher, where there is Aviut that draws the Light with great power, the Light comes down very fast and with accurate straightness, like a straight line.

                    1. Keter (Part 2, Chap 1, Ohr Pnimi, 200)

                    The impact of the Shoresh on a degree is called Keter (Crown). It comes from the word Machtir (Crowning), meaning surrounding. Because it is purer than the entire degree, it orbits around and above the entire Partzuf.

                    1. Slowly (Part 2, Chap 1, Ohr Pnimi, 200)

                    A gradual extension of Lights by way of cause and effect is called “slowly.”

                    1. Connecting (Part 2, Chap 1, Ohr Pnimi, 30)

                    Malchut of the Elyon becomes a Keter for the Tachton. Therefore, it is Malchut that connects every Elyon with its Tachton. This connection means that a Hishtavut Tzura occurred between them.

                    That is how the connection between every two degrees occurs, from Olam Adam Kadmon through the end of Assiya. This is also the conduct in the Kelim de Yosher, called Kav, but not in the Kelim de Igulim.

                    Thus, the connection between the Igulim is done entirely by the Kav.

                    1. Mayim of Ohr (Part 2, Chap 1, Ohr Pnimi, 90)

                    A Light that descends from its degree is called Mayim, or Mayim of Ohr.

                    1. Malchut (Part 2, Chap 1, Ohr Pnimi, 200)

                    The last Behina is called Malchut because the authority that extends from it is firm and in full control, as is the fear of the King.

                    1. From Above Downward (Part 2, Histaklut Pnimit, 102)

                    A Light that expands in the vessels gradually from Zakut to Aviut is called “From Above Downward.” This Light is called Ohr Yashar.

                    1. From Below Upward

                    A Light that extends gradually, from greater Aviut to greater Zakut, up to the greatest Zakut, is called “From Below Upward.” This Light is called Ohr Hozer.

                    1. Mesabev (Revolving)

                    That which causes the appearance of a degree is called its “Cause.” This comes from the term “Cause and Effect.” The Cause is the reason for something and the Effect is what that Cause or Reason produce.

                    1. Masach (Part 3, item 2)

                    A Masach is a force of Tzimtzum that awakens in the Ne’etzal toward the Ohr Elyon. It wishes to stop it from descending to Behina Dalet and is awakened as soon as the Light touches Behina Dalet. When the Light reaches it, it immediately strikes it and pushes it backwards, and this force is called Masach.

                    You must understand the difference between the Masach and the Tzimtzum in the Ne’etzal: they are two completely separate matters. The force of Tzimtzum that was performed on Behina Dalet is aimed toward the Kli in the Ne’etzal, being the will to receive.

                    It means that because of the desire to equalize the Tzura with the Maatzil, he detained himself from receiving while yearning to recieve. That is because that desire in him, called Behina Dalet, is a superior force that the Ne’etzal cannot revoke or diminish even a little. However, he can prevent himself from receiving despite the great desire for it.

                    This force of detainment is always placed on Behina Dalet in the Ne’etzal, except when it extends a new Light. In that event, he is compelled to revoke the force of detainment, meaning the Tzimtzum, and the desire for the Ohr Elyon appears in him. That gives him the power to draw the Light to himself.

                    Here the Masach begins to act in the Ne’etzal. This is because any desire draws the entire Ohr Elyon, as it was in Ein Sof, since it is a superior force that the inferior cannot diminish, causing the Light to come down in order to fill Behina Dalet.

                    At the very moment when the Light touches Behina Dalet, the Masach awakens, strikes the Light and pushes it backwards. As a result, he receives only the Light of three Behinot, but not the Light of Behina Dalet.

                    Evidently, the Masach operates only when the Light comes, and after the Tzimtzum is temporarily revoked in order to extend a new Light, as was explained. However, the act of the Tzimtzum and detainment from receiving Light is indeed incessant.

                    Thus you see, that the Tzimtzum and the Masach are two completely separate discriminations. Indeed, you should also know that the Masach is a result of the Tzimtzum.

                    1. Makif (Part 2, Chap 1, Ohr Pnimi, 40)

                    See answer No. 4.

                    1. Annulled (Part 2, Chap 1, Ohr Pnimi, 10)

                    When two spiritual entities become completely equal in their Tzura, without any differences between them, they literally become one. In that state, the smaller becomes annulled in the greater.

                    1. Extends (Part 2, Chap 1, Ohr Pnimi, 90)

                    A descent of Light by the power of Aviut, meaning the desire in the Ne’etzal is called “Extension.”

                    1. Nefesh (Part 2, Histaklut Pnimit, 95)

                    A Light that does not come to a Partzuf as bestowal from Ohr Ein Sof, but is rather received from a higher adjacent degree, is called Ohr Nefesh, or Ohr Nekeva (female).

                    1. NRNHY (Part 2, Histaklut Pnimit, 87)

                    The Kelim in the Eser Sefirot are called KHB ZON. The Lights in the Eser Sefirot are called Nefesh, Ruach, Neshama, Haya, Yechida. The reason the Lights are named from below upward, meaning NRNHY, and not from above downwards, meaning YHNRN, is that this is the order by which the Lights enter the Partzuf. Nefesh enters first, then Ruach, Neshama and so on. This order is opposite to the order of the Kelim, where Keter comes first, then Hochma, Bina, Zeir Anpin and finally Malchut.

                    1. Neshama (Part 2, Chap 2, Ohr Pnimi, 6)

                    The Light that clothes the Kli de Bina is called Neshama. It comes from the Hebrew word neshima (breathing), since the Neshama is the origin of Zeir Anpin, which is considered as Light of Ruach and breaths its sustenance from there. It does that by way of ascent and descent, as it is written, “And the living creatures ran and returned…” and also, “and breathed into his nostrils the breath of life.”

                    1. Sovev (Reason, Surrounds)

                    That which makes a degree appear is considered the “Reason” for it.

                    1. Sium (Part 2, Chap 1, Ohr Pnimi, 7)

                    Behina Dalet is called Sof, or Sium, because it stops the Ohr Elyon from expanding in it. By that it ends the degree.

                    1. Near (Part 2, item 2)

                    Similarity of Tzura with another is called nearness.

                    1. Aviut (Part 2, Histaklut Pnimit, 5)

                    A great will to receive, a great desire, is called a great Aviut. Little desire is called a small Aviut. The Aviut is the Kli for drawing the Shefa in every Partzuf. For that reason it is called the “Pnimiut (inner part) of the Kli.”

                    1. Passing (Part 2, Chap 2, Ohr Pnimi, 4)

                    The He’arah of the inferior degree must pass through its superior. Thus, because the inferior degree is a result and a consequence of the superior, it is considered to be passing through it.

                    Because it passes through the superior, it is imprinted there. In the superior degree, the name of the He’arah that passes through it is Ohr Over (Passing Light).

                    The Ohr Over does not move from there, but an extension of it exits and comes to its place, meaning to the inferior. It is like lighting a candle from another candle, when the second does not diminish the light of the first.

                    Any shift from one degree to another happens this way, because Light does not leave its first place when it moves to another, as corporeal objects do.

                    1. Elyon and Tachton (Part 2, Histaklut Pnimit, 86)

                    There are two primary distinctions in each Partzuf: The Kli for drawing the Shefa, and the Kli for receiving the Shefa in it. These distinctions are completely opposite to each other, because the amount of Shefa depends on the measure of the Aviut of the Kli Hamshacha.

                    The greatest Light in the Partzuf is called Yechida. That Light needs the Kli with the greatest Aviut to extend it, meaning from Behina Dalet of Behina Dalet. It is the opposite from the vessel of reception because the greatest Light, meaning Yechida, clothes only the most Zach Kli.

                    Hence, when discerning a Kli for Hamshacha of Shefa, we discern them under the names Pnimiut and Hitzoniut. The more interior the Kli, the more Av it is and extends a greater level. Conversely, the more exterior is more Zach, extending a smaller level.

                    When discerning the vessels for reception of Orot in the Partzuf, we refer to them as Elyon and Tachton. The more Elyon is more Zach, and a greater level is clothed in it. Conversely, the more Tachton is more Av, and a smaller level clothes it.

                    1. Atzmut (Part 2, Chap 2, Ohr Pnimi, 2)

                    Ohr Hochma is called Atzmut (Selfness). It is the essence and the sustenance of the Ne’etzal.

                    1. Pnimiut (Part 2, Histaklut Pnimit, 86)

                    The Aviut in the Partzuf is regarded as its Pnimiut, because it is the place of the Hamshacha of the Shefa.

                    1. Pnimiut and Hitzoniut

                    See answer No. 55

                    1. Tzinor (Part 2, Chap 1, Ohr Pnimi, 2)

                    The Kelim de Yosher are called Tzinorot, because they extend and limit the Light within them like a tube that bounds the water that travel through it.

                    1. Kav (Part 2, Chap 1, Ohr Pnimi, 2)

                    From the perspective of their Kelim, the Eser Sefirot of Kelim de Yosher are called Tzinor, and from the perspective of the Light inside them, they are called Kav. The Eser Sefirot of Olam Adam Kadmon are called “one Kav,” but in the Eser Sefirot of Olam Atzilut there are three Kavim.

                    1. Upright (Part 2, Chap 2, Ohr Pnimi, 3)

                    When Lights of Rosh cloth the Kelim of Rosh, it is considered that the Partzuf is standing upright.

                    1. Kitzba (Part 2, Chap 1, Ohr Pnimi, 70)

                    The Ohr Hozer measures itself and “rations” the Ohr Elyon. That is because the only way for the Light to be in the Ne’etzal is if it is clothed in Ohr Hozer.

                    1. Karka (Part 2, Chap 2, Ohr Pnimi, 1)

                    The Malchut of every degree of every world is regarded as its Karka.

                    1. Rosh (Part 2, Chap 6)

                    The nine Sefirot of Ohr Elyon that expand to Zivug de Hakaa on the Masach in Malchut so as to raise Ohr Hozer, are regarded as the Rosh of the degree. That is because these Lights come before the Masach and the Ohr Hozer, and the Aviut of the Masach cannot rise to them.

                    1. Ruach (Part 2, item 4)

                    The Light clothing the Kli of Zeir Anpin is called Ruach. It is called by that name because it rises to Bina, sucks Shefa and descends to Malchut, to pour it unto her. In that, it is like the wind that goes back and forth (see answer 49).

                    1. Spirituality

                    The term “Spirituality” as it is expressed in books of Kabbalah, means that it is devoid of any corporeal contingency, meaning time, space, imagination, and so on. Sometimes, this term indicates only the Ohr Elyon in the Kli, although a Kli is also completely spiritual in every way.

                    1. Far (Part 2, Chap 1, Ohr Pnimi, 40)

                    The term “Far” indicates a great measure of Shinui Tzura.

                    1. Beginning of Hitpashtut (Part 2, Chap 1, Ohr Pnimi, 7)

                    The root of every expansion of Light is called “Beginning of Hitpashtut,” or Keter.

                    1. At Once (Part 2, Chap 1, Ohr Pnimi, 6)

                    A Light that comes down, but not by the gradual order of the four Behinot, because it has only one of them, is regarded as descending “at once.” If it comes down in a gradual order, it is regarded as descending “slowly.”

                    1. The very last of them (Part 2, Chap 1, Ohr Pnimi, 7)

                    The last Behina (discrimination) in all the degrees, meaning Behina Dalet of Behina Dalet, is called “The very last of them.” It is so because it has the greatest Aviut, called Sof, and all the degrees appear only in order to correct that Behina.

                    Part Two

                    Table of Questions for Topics

                    1. What is the origin of Kelim de Igulim?

                    2. What are the Reshimot that stayed in the Igulim after the Tzimtzum?

                    3. Why are the Igulim located one inside the other?

                    4. Why is there no state of one being inside the other in Ein Sof?

                    5. What is the root of all the Lights?

                    6. What is the root of all the Kelim?

                    7. What is the origin of the Ohr Hozer?

                    8. Why do the Lights precede the Kelim?

                    9. Why does Bina not come before Hochma?

                    10. What is the source for the controlling force in the Olamot?

                    11. Where does the Masach come from?

                    12. How many reasons preceded the Masach?

                    13. What is the source of Kelim de Yosher?

                    14. Where do the Igulim get their Light?

                    15. How do the Igulim receive Light from one another?

                    16. Why must the Igulim receive from Yosher?

                    17. What are the Halonot at the Gag and at the Karka of every Igul?

                    18. What made the Igulim become one under the other?

                    19. Why do the Igulim need to be connected by the Kav?

                    20. What is the difference between Sefirot de Yosher and Sefirot de Igulim?

                    21. Why is the Tzimtzum not enough, and the Masach is also needed?

                    22. What are Orot (Lights) de Yosher?

                    23. What is the difference between straight He’arah and rounding He’arah?

                    24. What makes the Igulim better than the Yosher?

                    25. What makes the Sefirot de Yosher better than the Sefirot de Igulim?

                    26. In the Igulim, the outer the Igul, the better. Why?

                    27. In Kelim de Yosher, the inner the Kli, the better. Why?

                    28. Why is Olam Assiya more external than all other Olamot?

                    29. Who caused the appearance of the Masach?

                    30. When is the Masach formed?

                    31. Why does the quality of the Masach depend on the Aviut of Behina Dalet?

                    32. What are the vessels of reception in the Light of the Kav?

                    33. What are the two kinds of Eser Sefirot in each Ne’etzal?

                    34. Why is Ohr Hozer considered to be a vessel of reception?

                    35. What is the measurement for the amount of the Ohr Hozer?

                    36. Why is Malchut regarded as Keter of the Ohr Hozer?

                    37. Why do the Masach and the Aviut function as one?

                    38. Why are the Aviut and the Ohr Hozer interdependent?

                    39. What purifies the Masach?

                    40. Why are Sefirot of Igulim regarded as Nefesh?

                    41. Why are Sefirot of Yosher regarded as Ruach?

                    42. What is the virtue of the first three Sefirot of Yosher?

                    43. How are the Sefirot of Yosher positioned in the Igulim?

                    44. Why are the Igulim positioned in the place of GAR de Yosher?

                    45. What is the distance between each Igul?

                    46. Why don’t the Igulim surround the ZAT de Yosher?

                    47. Why is it forbidden to contemplate on the GAR of each degree?

                    48. Is it is forbidden to delve in all Eser Sefirot of the GAR?

                    49. Why do we not contemplate on the Sefirot of Igulim?

                    50. How are the Eser Sefirot divided among the five Behinot of the Ratzon?

                    51. What exactly does it mean, “Ten and not nine, ten and not eleven?”

                    52. Why doesn’t the will to receive appear all at once?

                    53. Why is the Aviut regarded as Pnimiut?

                    54. Why is the Pnimiut regarded as a vessel of reception?

                    55. What is the measurement for the greatness or the smallness of the Olamot?

                    56. Why does the Light also leave the first three Behinot during the Tzimtzum?

                    57. What are the three distinctions in the Kelim?

                    58. What are the two distinctions in a spiritual substance?

                    59. To which point is the Ne’etzal named after its Upper One?

                    60. When is the Ne’etzal considered to be leaving Upper One into its own authority?

                    61. What does Lo Efshar mean?

                    62. What does Lo ka Mekavein mean?

                    63. Why is Behina Aleph considered to be in a state of Lo Efshar and Lo ka Mekavein?

                    64. Why is Behina Bet considered to be in a state of Efshar and Lo ka Mekavein?

                    65. Why is Behina Gimel considered to be in a state of Lo Efshar and ka Mekavein?

                    66. Why is Behina Dalet considered to be in a state of Efshar and ka Mekavein?

                    67. Why are not all the forms of the Ratzon worthy of being vessels of reception, but only Behina Dalet?

                    68. Why does every Shinui Tzura in Behina Dalet become a new Ne’etzal?

                    69. Why is the Ohr Elyon incessant in the Ne’etzalim?

                    70. What is the difference between bestowal and reception in the Kelim?

                    71. Why does the giver gives to the most Av, while the receiver receives in the most Zach?

                    72. How should we understand the novelty of Tzura in the expansion of the Ohr Elyon?

                    73. How is the Ne’etzal emanated from the Ohr Elyon?

                    74. What is the difference between the names of the names of the four Behinot and the names KHB ZON?

                    75. What is the order of the entrance of the Lights into the Ne’etzal after the Tikun?

                    76. What is the order of the growth of the Kelim in each Partzuf after the Tikun?

                    77. What is the first substance of every Ne’etzal?

                    78. What are the two Keters in each degree?

                    79. When the Light moves from one place to another, it does not become absent in the first. How come?

                    80. How are all the inferiors incorporated in every superior?

                    81. How are all the superiors incorporated in every inferior?

                    82. What is the key to understanding the distinction between the Sefirot that are mingled with one another?

                    83. Which are the Behinot of Ohr Yashar and Ohr Hozer in Keter?

                    84. Which are the Behinot of Ohr Yashar and Ohr Hozer in Hochma?

                    85. Which are the Behinot of Ohr Yashar and Ohr Hozer in Bina?

                    86. Which are the Behinot of Ohr Yashar and Ohr Hozer in Hesed?

                    87. Which are the Behinot of Ohr Yashar and Ohr Hozer in Gevura?

                    88. Which are the Behinot of Ohr Yashar and Ohr Hozer in Tifferet?

                    89. Which are the Behinot of Ohr Yashar and Ohr Hozer in Netzah?

                    90. Which are the Behinot of Ohr Yashar and Ohr Hozer in Hod?

                    91. Which are the Behinot of Ohr Yashar and Ohr Hozer in Yesod?

                    92. Which are the Behinot of Ohr Yashar and Ohr Hozer in Malchut?

                    93. Which are the Behinot of Ohr Yashar and Ohr Hozer in Keter de Keter?

                    94. Which are the Behinot of Ohr Yashar and Ohr Hozer in Hochma of Keter?

                    95. Which are the Behinot of Ohr Yashar and Ohr Hozer in Bina de Keter?

                    96. Which are the Behinot of Ohr Yashar and Ohr Hozer in Hesed de Keter of Keter?

                    97. Which are the Behinot of Ohr Yashar and Ohr Hozer in Gevura de Hochma de Netzah?

                    98. Which are the Behinot of Ohr Yashar and Ohr Hozer in Tifferet de Bina de Hod?

                    99. Which are the Behinot of Ohr Yashar and Ohr Hozer in Netzah de Yesod de Keter?

                    100. Which are the Behinot of Ohr Yashar and Ohr Hozer in Hod de Tifferet de Malchut?

                    101. How are the Lights of Ohr Yashar and Ohr Hozer clothed in the Kelim?

                    102. What is the order of cause and consequence from Ein Sof through Malchut of Adam Kadmon?

                    Table of Answers for Topics

                    1. What is the origin of Kelim de Igulim?

                    Ein Sof is the origin of Kelim de Igulim. That is because these Kelim were already contained in Ein Sof, but were not apparent there because “He is One and His name One.”

                    (Histaklut Pnimit, Part 2, item 52)

                    1. What are the Reshimot that remained in the Igulim after the Tzimtzum?

                    After the Tzimtzum, when Ohr Ein Sof left all four Behinot, there still remained a Reshimo in each and every Behina; a kind of Ohr Ein Sof that was there prior to the Tzimtzum.

                    (Ohr Pnimi, Part 2, Chap 2, item 80)

                    1. Why are the Igulim located one inside the other?

                    It shows that there is no other differentiation there besides that of cause and consequence (see answer 22).

                    (Histaklut Pnimit, Part 2, item 53)

                    1. Why is there no state of one being inside the other in Ein Sof?

                    Because there is whatsoever no recognition of a Kli in Ein Sof.

                    (Histaklut Pnimit, Part 2, item 53)

                    1. What is the root of all the Lights?

                    Ein Sof is the root to all the Lights in the Olamot.

                    (Ohr Pnimi, Part 2, Chap 1, item 4)

                    1. What is the root of all the Kelim?

                    The Igulim are the roots to all the Kelim in the Olamot.

                    (Ohr Pnimi, Part 2, Chap 1, item 80)

                    1. What is the origin of the Ohr Hozer?

                    Behina Dalet, called Malchut, is the origin of the Ohr Hozer.

                    (Histaklut Pnimit, Part 2, item 66)

                    1. Why do the Lights precede the Kelim?

                    Because in the beginning, the Lights came out in three Behinot one below the other. These three Behinot are not regarded as Kelim before Behina Dalet appears, which is in fact, the only Behina that is regarded as a Kli. Thus, the Kelim are a consequence of the Orot.

                    (Histaklut Pnimit, Part 2, item 5)

                    1. Why does Bina not come before Hochma?

                    Because in the creation of the Olamot from above downward, the complete always comes first and causes the appearance of the incomplete. This is the order by which the degrees hang down: each lower degree is inferior to its upper, until the lowest of all degrees appears, namely Olam ha Zeh.

                    (Ohr Pnimi, Part 2, Chap 1, item 200)

                    1. What is the source for the controlling force in the Olamot?

                    The Masach is the first origin of a controlling force in the Olamot.

                    (Ohr Pnimi, Part 2, Chap 1, item 2)

                    1. Where does the Masach come from?

                    It is a result of Tzimtzum Aleph.

                    (Ohr Pnimi, Part 2, Chap 1, item 2)

                    1. How many reasons preceded the Masach?

                    Two reasons preceded the Masach: the Tzimtzum and the entrance of the Light. That is because the Masach can only appear when the Ohr Elyon reaches Behina Dalet and touches it

                    (see answer 43)

                    1. What is the source of Kelim de Yosher?

                    The Igulim are the source of Kelim de Yosher, because Malchut of Igulim extended the Light of Kav, and her power created the Masach.

                    (Histaklut Pnimit, Part 2, item 56)

                    1. Where do the Igulim get their Light?

                    The Igulim get their Light from the Kelim de Yosher. They cannot draw Light by themselves from Ein Sof because they don’t have a Masach and Aviut.

                    (Ohr Pnimi, Part 2, Chap 1 item 30)

                    1. How do the Igulim receive Light from one another?

                    The force of the Masach creates an impact in the Igulim, but it doesn’t carry its Aviut with it. This impact of the Masach is called Halonot de Igulim.

                    (Ohr Pnimi, Part 2, Chap 2, item 70)

                    1. Why must the Igulim receive from Yosher?

                    Because there is no Masach in the Igulim.

                    (Ohr Pnimi, Part 2, Chap 1, item 30)

                    1. What are the Halonot at the Gag and at the Karka of every Igul?

                    (See answer 85)

                    1. What made the Igulim become arranged one below the other?

                    The Light of Kav that the Igulim received created in them a discrimination of degrees, one below the other. These became Halonot from the impact of the Masach. Consequently, all the degrees of the Kav were formed in Igulim as well.

                    (Ohr Pnimi, Part 2, Chap 2, item 90)

                    1. Why do the Igulim need to be connected by the Kav?

                    The Kelim de Igulim are on the same level as the Rosh of every Sefira in the Kelim de Yosher above the Masach. Because of that, they are considered to be in the place of the Rosh of the Sefira, and do not expand below the Rosh de Yosher.

                    The Kelim below the Rosh are below the Masach of Malchut de Rosh, controlled by Aviut. For that reason, they stand below the Igulim, because lower implies having greater Aviut.

                    The Igulim do not have a Masach and Aviut. Thus, the Guf of every Sefira is emptied from Igulim. In that state, all Eser Sefirot of Keter de Igulim clothe the Eser Sefirot de Rosh de Keter de Yosher, and the Eser Sefirot de Guf de Keter are vacant from Igulim. Also, Eser Sefirot de Hochma de Igulim clothe the Eser Sefirot de Rosh de Hochma de Yosher and so on by the same way.

                    It turns out, that Guf de Yosher separates each two Sefirot of Igulim, so that there is no connection between the Sefirot of Igulim. That is why they need to be connected by the Kav.

                    (Ohr Pnimi, Part 2, Chap 1, item 3)

                    1. What is the difference between Sefirot de Yosher and Sefirot de Igulim?

                    The difference between them is only in the Masach: it exists in Yosher and does not exist in Igulim.

                    (Ohr Pnimi, Part 2, Chap 1, item 2)

                    1. Why is the Tzimtzum not enough, and the Masach is also needed?

                    (See answer 43)

                    1. What are Orot de Yosher?

                    They are considered as Light of Ruach.

                    (Ohr Pnimi, Part 2, Chap 2, item 30)

                    1. What is the difference between straight He’arah and rounding He’arah?

                    (See answer 34)

                    1. What makes the Igulim better than the Yosher?

                    From the perspective of the Kelim, the Igulim are finer than the Yosher, because there is no Masach and Aviut in the Igulim, whereas there is a Masach and Aviut in the Yosher.

                    Another reason is that Kelim de Igulim came before Kelim de Yosher.

                    (Ohr Pnimi, Part 2, Chap 1, item 2)

                    1. What makes the Sefirot de Yosher better than the Sefirot de Igulim?

                    From the perspective of the Orot, the Yosher is better than the Igulim, because Sefirot of Yosher extend Ohr Elyon and pour it to the Igulim.

                    The Lights of Yosher are considered as Lights of Ruach and the Lights of Igulim are regarded as Lights of Nefesh.

                    (Ohr Pnimi, Part 2, Chap 2, item 30)

                    1. In the Igulim, the outer the Igul, the better. Why?

                    Outer implies purer. Thus, the outer the Igul, the finer it is and the greater is its Hishtavut Tzura with Ein Sof.

                    (Histaklut Pnimit, Part 2, item 7)

                    1. In Kelim de Yosher, the inner the Kli, the better. Why?

                    Inner means having greater Aviut, meaning having a greater desire. Because of that, the measure of the Light that it extends is indeed great too, and so is the measure of the Ohr Hozer that is pushes back.

                    (Histaklut Pnimit, Part 2, item 5)

                    1. Why is Olam Assiya the outermost of all other Olamot?

                    Because its Behina Dalet hasn’t any Aviut, fitting for Hamshacha of Ohr Elyon. In that regard it is considered the most Zach of all the Olamot (See answer 55).

                    (Histaklut Pnimit, Part 2, item 13)

                    1. Who caused the appearance of the Masach?

                    When the Ohr Elyon reached and touched Behina Dalet in order to expand in it, it made the force of the Masach appear immediately, block it and push that Light backwards.

                    (Histaklut Pnimit, Part 2, item 18)

                    1. When is the Masach formed?

                    When the Ohr Elyon reached Behina Dalet and touched it in order to expand in it. Then the power of the Tzimtzum was awakened, which is a Masach that stops it and pushes it backwards.

                    (Histaklut Pnimit, Part 2, item 56)

                    1. Why does the quality of the Masach depend on the Aviut of Behina Dalet?

                    Because the Ohr Hozer that the Masach raises is only that same amount of Light that wanted to expand according to the measure of the Aviut in Behina Dalet. The meaning of “Aviut in Behina Dalet” is the measure of desire and Hamshacha of Ohr Elyon.

                    If there is a great Aviut, meaning Behina Dalet of Behina Dalet, the Light that wants to expand to Behina Dalet is also great. If the Aviut is small, meaning only Behina Aleph of Behina Dalet, then the Light that wants to expand in Behina Dalet is also very small.

                    Consequently, the measure of the degree of Ohr Hozer in the Masach and the measure of Aviut in Behina Dalet are one and the same thing.

                    (Histaklut Pnimit, Part 2, item 60)

                    1. What are the vessels of reception in the Light of the Kav?

                    Even though the Light of the Kav has but three Behinot, still, its vessels of reception come only from Behina Dalet. However, Behina Dalet itself does not receive Light.

                    (Histaklut Pnimit, Part 2, item 16)

                    1. What are the two kinds of Eser Sefirot in each Ne’etzal?

                    There are two directions of Eser Sefirot in each degree:

                    1. From above downward, beginning in Keter and ending in Malchut. Those are called Eser Sefirot de Ohr Yashar.

                    2. From below upward, beginning in Malchut and ending in Keter. This direction is called Eser Sefirot de Ohr Hozer.

                    (Histaklut Pnimit, Part 2, item 104)

                    1. Why is the Ohr Hozer considered to be a vessel of reception?

                    Because this Light belongs entirely to Behina Dalet. It would have qualified to clothe in Behina Dalet, if the Masach had not pushed it back, thus turning it to a vessel of reception instead of Behina Dalet.

                    (Histaklut Pnimit, Part 2, item 21)

                    1. What is the measurement for the amount of Ohr Hozer?

                    The amount of Light that should have clothed Behina Dalet had the Masach not pushed it backwards.

                    (Histaklut Pnimit, Part 2, item 60)

                    1. Why is Malchut regarded as the Keter of the Ohr Hozer?

                    Because Ohr Hozer is nothing more than a Light that was meant to be in Behina Dalet, which is Malchut. Because Malchut did not receive this Light within her, this light became clothing and a receptacle for all nine Sefirot above her.

                    Consequently, Malchut is the origin for every Eser Sefirot of Ohr Hozer and is therefore regarded as the Keter de Ohr Hozer.

                    (Histaklut Pnimit, Part 2, item 102)

                    1. Why do the Masach and the Aviut function as one?

                    (See answer 101)

                    1. Why are the Aviut and the Ohr Hozer interdependent?

                    (See answer 101)

                    1. What purifies the Masach?

                    The Aviut in a Masach is the amount of the desire in it. Therefore, acquiring and clothing Ohr Pnimi in a Partzuf intensifies the Ohr Makif and purifies the Aviut in the Masach.

                    (Histaklut Pnimit, Part 2, item 74)

                    1. Why are Sefirot of Igulim regarded as Nefesh?

                    Since there is no Masach and Aviut in Sefirot of Igulim, they do not have a Kli in which to extend the Ohr Elyon. Instead, they receive their Lights through the Kelim de Yosher. Because of that their Lights are regarded as Lights of Nefesh. This means that there is no bestowal in this Light, but only for their own needs.

                    (Histaklut Pnimit, Part 2, item 95)

                    1. Why are Sefirot of Yosher regarded as Ruach?

                    Because the Kelim de Yosher have a Masach and Aviut, they are qualified to extend Ohr Elyon and pour it unto others, and a Light that contains an aspect of bestowal in it is called “a Light of Ruach” or “Ohr Zachar.”

                    (Ohr Pnimi, Part 2, Chap 2, item 30)

                    1. What is the virtue of the first three Sefirot of Yosher?

                    GAR are clean with respect to the Aviut of the Masach because the Masach and Malchut are their last Behina. The Aviut never ascends to them, because Aviut can never transcend its own location, not even a bit.

                    Know, that the first three, namely KHB, are the Rosh of a degree that consists of complete Eser Sefirot (See answer 13).

                    (Ohr Pnimi, Part 2, Chap 1, item 90)

                    1. How are the Sefirot of Yosher positioned in the Igulim?

                    Each and every Sefira is considered to have a Rosh, called GAR, and a Guf, called ZAT (See answer 64). The Sefira of Keter has GAR and ZAT; so does Hochma, and so does Bina, and so on.

                    The position of every Eser Sefirot, GAR and ZAT of Igulim, is only in the place of the Rosh and GAR de Yosher. That is because Eser Sefirot of Igulim of the Sefira of Keter, revolve only around GAR de Keter de Yosher. However, ZAT de Keter are vacant from Igulim (see item 89).

                    Also, every Eser Sefirot of Hochma de Igulim revolve solely around GAR de Hochma de Yosher and ZAT of Hochma de Yosher are vacant from Igulim. So are the rest as well.

                    (Ohr Pnimi, Part 2, Chap 1, item 90)

                    1. Why are the Igulim positioned in the place of GAR de Yosher?

                    Because both haven’t any of the Aviut of the Masach.

                    (Ohr Pnimi, Part 2, Chap 1, item 90)

                    1. What is the distance between each Igul?

                    It is as the measure of ZAT of the Sefira of Yosher that separates between each two Igulim. ZAT de Keter de Yosher separate between the Eser Sefirot of Igul Keter and Igul Hochma; ZAT de Sefira of Hochma de Yosher separate between the Eser Sefirot of Igul Hochma and Igul Bina and so on.

                    (Ohr Pnimi, Part 2, Chap 1, item 90)

                    1. Why don’t the Igulim surround the ZAT de Yosher?

                    (See answer 89)

                    1. Why is it forbidden to contemplate on the GAR of each degree?

                    Because the Lights came before the vessels (See answer 13) and the Ohr Hozer that ascends from below upward and clothes them is not considered as actual vessels, but only as roots of vessels. We do not have attainment in the Light without a Kli.

                    (See answer 21)

                    1. Is it forbidden to delve in all Eser Sefirot of the GAR?

                    There are inner GAR and ZAT even n the GAR of the degree, and engaging in the ZAT of the GAR is also permitted.

                    (Ohr Pnimi, Part 2, Chap 2, item 5)

                    1. Why do we not contemplate on the Sefirot of Igulim?

                    Because they are GAR. In fact, all Eser Sefirot of Igulim are positioned in the place of GAR de Yosher.

                    (See answer 13)

                    1. How are the Eser Sefirot divided among the five Behinot of the Ratzon?

                    The root of the four Behinot is called Keter. Behina Aleph is called Hochma, and Behina BetBina. Behina Gimel is called Tifferet, or Zeir Anpin, and it consists of six Sefirot of its own: Hesed, Gevura, Tifferet, Netzah, Hod, Yesod. Behina Dalet is called Malchut.

                    1. What exactly does it mean, “Ten and not nine, ten and not eleven?”

                    It means that Behina Dalet, meaning Malchut, does not receive anything from the Ohr Elyon after the Tzimtzum. However, because of the virtue of the Ohr Hozer in her, it is regarded just as important as all other Sefirot. That is why it says “ten and not nine.”

                    It says “ten and not eleven,” to indicate that you should not think that there is any form of reception of Ohr Elyon in Behina Dalet. If there were, Malchut would be regarded as two Sefirot: Malchut of Ohr Yashar and Malchut of Ohr Hozer. That would bring the number of Sefirot to eleven. For that reason the text warns us, “ten and not eleven,” because Malchut receives nothing from the Ohr Yashar.

                    1. Why doesn’t the will to receive appear all at once?

                    Because it is opposite from the Shoresh. The only form of the Shoresh is that of bestowal; and that of Behina Dalet is only of reception.

                    Two opposites cannot stem from one another by way of cause and consequence. It is only possible to do it gradually, slowly, because the Shoresh is only the cause of the closest Behina to it, namely, Behina Aleph.

                    After that Behina Bet comes from Behina Aleph, and from Behina Bet comes Behina Gimel, and only then Behina Dalet can appear.

                    (Histaklut Pnimit, Part 2, item 5)

                    1. Why is Aviut regarded as Pnimiut?

                    Because Aviut is the Kli of Hamshacha and the primary vessel of reception, using the Ohr Hozer that ascends from it. For that reason, Aviut in the Kli is also regarded as its Pnimiut. The lesser the Aviut, the greater the Hitzoniut, and that which is completely Zach is regarded as the most Hitzon (See answer 55).

                    (Histaklut Pnimit, Part 2, item 5)

                    1. Why is Pnimiut regarded as a vessel of reception?

                    It can be compared to a wall of a Kli that is made of four crusts, one around the other. Consequently, the Shefa in the Kli touches only the Pnimi, meaning the innermost crust in the Kli.

                    (Histaklut Pnimit, Part 2, item 5)

                    1. What is the measurement for the greatness or the smallness of the Olamot?

                    It is as the measurement of the Ohr Hozer that the Masach in that Olam or degree raises.

                    (Histaklut Pnimit, Part 2, item 55)

                    1. Why does the Light also leave the first three Behinot during the Tzimtzum?

                    It is because the vessels of reception of all four Behinot are actually only Behina Dalet. The other three Behinot do not have any form of reception and Hamshacha in them.

                    Consequently, when Behina Dalet restricted herself from receiving, the first three Behinot also remained without vessels of reception, and their Lights departed too.

                    (Histaklut Pnimit, Part 3, items 24, 27)

                    1. What are the three discriminations in the Kelim?

                      1. The Atzmut of the substance of the Kli, meaning the measure of its Aviut.

                      2. The force of the Tzimtzum that is placed on Behina Dalet in the Aviut of the Kli.

                      3. The Masach (See answer 43).

                    There are two inner distinctions that we must make regarding the first discrimination:

                    1. The first substance, meaning the one that is regarded as Malchut of the previous degree. This Malchut is regarded as the reason, her Maatzil. This is especially true before the Light reached the emanated degree.

                    2. The second is the substance of the emanated degree itself, after all the Light that is intended to reach that degree has actually reached it.

                    (Histaklut Pnimit, Part 2, item 24)

                    1. What are the two discriminations in a spiritual substance?

                    1. What is regarded as the Malchut of the Upper One.

                    2. What is regarded as the substance of the emanated degree itself.

                    (See answer 127)

                    1. To which point is the Ne’etzal named after its Elyon?

                    As long as the emanated degree does not receive the Light that is intended for it, it is named after the next degree above it.

                    (See answer 127)

                    1. When is the Ne’etzal considered to be leaving the Elyon into its own authority?

                    When the emanated degree acquires its own Light. From that moment it is no longer considered a part of Malchut de Elyon, called Maatzil, and has its own authority.

                    (See answer 127)

                    1. What does Lo Efshar mean?

                    A state of “having to receive” is called Lo Efshar. It relates primarily to Ohr Hochma or He’arat Hochma, considered the essence and the sustenance of the Partzuf. In other words, it is something that the Partzuf cannot be separated from, like one who must sustain oneself.

                    (Histaklut Pnimit, Part 2, item 46)

                    1. What does Lo ka Mekavein mean?

                    A great desire is called ka Mekavein (Aiming). When one wants something very much, we say that one aims one’s heart to extend it unreservedly, because the intention and the desire are felt within the heart.

                    However, it is so only when the Ohr is absent. When there is Ohr, it is called Lo ka Mekavein.

                    (Histaklut Pnimit, Part 2, item 43)

                    1. Why is Behina Aleph considered to be in a state of Lo Efshar and Lo ka Mekavein?

                    Because Behina Aleph is meant to receive only Ohr Hochma, being the very essence and sustenance of the Partzuf. It is regarded as Lo Efshar because it is compelled to receive its sustenance and essence, and compelled reception is not regarded as reception.

                    It is also not considered to have any desire for Ohr Hochma because desire appears only when the Ohr is absent, and there is a yearning to have it, but not when it is filled with this Ohr.

                    (Histaklut Pnimit, Part 2, item 43)

                    1. Why is Behina Bet considered to be in a state of Efshar and Lo ka Mekavein?

                    Behina Bet is an increase in the desire to bestow, by which she extends Ohr Hassadim. She does not have to overcome herself at all, and it is Efshar for her to be completely separated from it, hence the name Efshar.

                    However, it is still regarded as Lo ka Mekavein because this above mentioned yearning must only be for Ohr Hochma, not for Ohr Hassadim. It is so because Ohr Hassadim is not regarded as Aviut, since the Tzimtzum was only on Ohr Hochma, and not at all on Ohr Hassadim. Hence, the desire for Ohr Hassadim is not regarded as an aim.

                    (Histaklut Pnimit, Part 2, item 43)

                    1. Why is Behina Gimel considered to be in a state of Lo Efshar and ka Mekavein?

                    Behina Gimel is about Hamshacha of Hochma into the Ohr Hassadim that Bina extended. This Hamshacha is called Lo Efshar, because He’arat Hochma is a must reception for the Partzuf.

                    It is called ka Mekavein because this Hamshacha was made when the He’arat Hochma was absent, resulting in the presence of the desire.

                    1. Why is Behina Dalet considered to be in a state of Efshar and ka Mekavein?

                    He’arat Hochma alone is quite sufficient for her sustenance. Because there was already He’arat Hochma in Behina Gimel, there was no need for a new overpowering to draw Ohr Hochma. For that reason, this Hamshacha is considered as Efshar, meaning it was possible to become separated from it.

                    She is regarded as ka Mekavein because she lacks the Atzmut of this Ohr Hochma that she extended, and therefore has a great desire when extending it.

                    1. Why are not all the forms of the Ratzon worthy of being vessels of reception, but only Behina Dalet?

                    Because a Kli is not complete before it has a desire to receive. That desire to receive does not appear, unless two conditions are met: Efshar and ka Mekavein.

                    (See answer 136)

                    1. Why does every Shinui Tzura in Behina Dalet become a new Ne’etzal?

                    The rule is that the Ohr Elyon does not stop shining for the Ne’etzalim even for a moment. Wherever there is an able Kli of Hamshacha, the Ohr Elyon immediately shines.

                    Therefore, after the Hamshacha of Behina Dalet in Behina Dalet was completed, it created a new form of Kli de Hamshacha, with Aviut Gimel in Behina Dalet, and it too was immediately filled with the Ohr Elyon.

                    After that, when a new form of Aviut emanated once more, this time of Aviut Bet in Behina Dalet, it too was instantly filled with the Ohr Elyon, and so it always is.

                    1. Why is the Ohr Elyon incessant in the Ne’etzalim?

                    Because the Ohr Elyon is always in a state of complete rest, without any Hidush Tzura. In spirituality, Hidush is regarded as motion, and any Hidush Tzura in the Hitpashtut of the Ohr Elyon is done by the force of Hamshacha that appears in the Ne’etzal alone (See Part 1, answer 64).

                    This Hitpashtut of the Ohr Elyon is like lighting one candle from another; while the first is not lessened whatsoever. Thus, only that part of the Hitpashtut Ohr Elyon that the Ne’etzal received is regarded as Hidush Tzura with a correlation between the Kli and the Light that is clothed in it. However, the Ohr Elyon itself is not decreased in any way because of this Hitpashtut that occurred the Ne’etzal.

                    1. What is the difference between bestowal and reception in the Kelim?

                    They are complete opposites. That is because there must be a large measure of Aviut in the Partzuf for bestowal of the Ohr Elyon, the largest possible measure. In that state, the Kli extends the greatest and most complete Light.

                    On the other end of the scale is the Hitlabshut of the Ohr Elyon in the Kelim. That is because the complete and greatest Light clothes only the purest Kli that can exist in reality.

                    Hence, we must always distinguish between two matters in each Partzuf:

                    1. The bestowal measured in the excessive Aviut is regarded as Pnimi and Hitzon.

                    2. The Behina of reception and Hitlabshut in the Kelim is regarded Elyon and Tachton.

                    Thus, the greatest Partzuf in reality should also be the most internal, meaning the most Av of all the Partzufim in reality. At the same time, it should be higher than all the Partzufim in reality, meaning more Zach than all other Partzufim in reality. This is so because they are two separate Kelim, one to extend the Light, and the other to receive it.

                    (See answers 55 and 141)

                    1. Why does the giver gives to the most Av, while the receiver receives in the most Zach?

                    Because the Ohr Elyon is only captured in the Partzuf to the extent of the Ohr Hozer that rises from the Masach in the Partzuf. Its measure depends on the measure of the Aviut in Behina Dalet (See answers 101 and 2).

                    For that reason, the giver needs the excessive Aviut in the inferior. The receiver, however, needs the purest Kli, so that the Light may clothe it. In other words, it needs to have Hishtavut Tzura between the Ohr and the Kli. Otherwise, the Shinui Tzura separates the Ohr from the Kelim.

                    (See answers 16 and 140)

                    1. How should we understand the Hidush Tzura in the expansion of the Ohr Elyon?

                    (See answer 139)

                    1. How is the Ne’etzal emanated from the Ohr Elyon?

                    The Ohr Elyon necessarily contains a will to bestow. This will is regarded as the last Behina that is contained in the Ohr Elyon. This part, meaning the above will to bestow, is inverted and becomes a Hamshacha of Ohr de Behina Aleph.

                    This Hamshacha of Light is certainly a Hidush Tzura in the above will to bestow. Because of that it is considered to have been divided, exited the will to bestow and become the Behina Aleph of the will to receive.

                    This means that it was no longer a Maatzil and instead became a Ne’etzal, because Shinui Tzura separates and distances spiritual objects from one another. However, this discrimination of a “part” in this case, does not decrease anything from the whole. Instead, is like a candle that Lights another candle, without the first decreasing in any way.

                    1. What is the difference between the names of the four Behinot and the names KHB ZON?

                    When we discern only the substance in the Kelim, we define them as “four Behinot.” When we want to include the Reshimot in each and every Kli as well, we define them as KHB ZON.

                    1. What is the order of the entrance of the Lights into the Ne’etzal after the Tikun?

                    First, the smaller Lights enter, then the greater Lights; Nefesh enters first, then Ruach and so on until Yechida.

                    (See answer 48)

                    1. What is the order of the growth of the Kelim in each Partzuf after the Tikun?

                    First the more important Kelim grow, then the smaller Kelim. Keter grows first, then Hochma etc. until the Kli of Malchut, which comes last.

                    1. What is the first substance of every Ne’etzal?

                    Malchut de Elyon becomes the Keter of the Tachton. In other words, the will to bestow in the Upper One becomes the first substance in the lower one.

                    (See answer 143)

                    1. What are the two Ketarim (pl. for Keter) in each degree?

                    The Shoresh of the four Behinot is called Keter of the Eser Sefirot de Ohr Yashar in the degree. Malchut of the degree is regarded as the Keter of the Eser Sefirot of Ohr Hozer in the degree.

                    1. When the Light moves from one place to another, it does not become absent in the first. How come?

                    This is simple; if it had been interchangeable, it would not have been eternal.

                    1. How is every Elyon incorporated with its Tachtonim (pl. for Tachton)?

                    It is incorporated through the Eser Sefirot of Ohr Yashar because all the Lights come only from Ein Sof. Consequently, the Tachton must pass through all its Elyonim (pl. for Elyon) in a form cause and consequence, until it reaches the last consequential, the one the Light is intended for.

                    The Light does not become absent from place A when passing to place B. Hence, all the Lights that pass through the Elyon become fixed in it.

                    1. How is every Tachton incorporated with its Elyonim?

                    It is incorporated through the Eser Sefirot of Ohr Hozer, where Malchut is regarded as the Shoresh and the Keter (See answer 148). All the parts of Ohr Hozer that clothe its Elyonim pass through her on their way up. For that reason, every Tachton is regarded as consisting of all the parts of Ohr Hozer that belong to the Sefirot above it.

                    1. What is the key to find the differences between the Sefirot that are intermingled with each other?

                    The two directions of Eser Sefirot of Ohr Yashar and Eser Sefirot of Ohr Hozer in each degree create the Hitkalelut of the Sefirot in one another. They mingle in such a way that each Sefira consist of all other ten, and those ten mingle with all other ten, and so on and so forth incessantly (See answer 20).

                    We must find the key to easily unearth the changes in the order of the particular Eser Sefirot that come in a Sefira only by means of Hitkalelut, are not from its Atzmut. Hence, remember these three concepts that you may always use them.

                    For example, if you want to know the Eser Sefirot contained in Bina, the first thing to know is that there are two Sefirot in her Atzmut: Bina de Ohr Yashar and Hod de Ohr Hozer. Second, count the Sefirot from her downward through Yesod, which are the Ohr Yashar in her, meaning HGT NHY that travel through her from above downward. The third: Count the Sefirot from her upward, through Keter, which are two: Yesod and Malchut, and know her Sefirot of Ohr Hozer, traveling in her from below upward.

                    Now calculate: the two Sefirot of her Atzmut, and the six Sefirot of Ohr Yashar and the two of Ohr Hozer, add up to ten. This is how you should calculate in every Sefira, and you will know all her instances with a single scan.

                    1. Which are the Behinot of Ohr Yashar and Ohr Hozer in Keter?

                    Nine of Ohr Yashar, from Keter to Yesod, and one of Ohr Hozer - Malchut.

                    1. Which are the Behinot of Ohr Yashar and Ohr Hozer in Hochma?

                    There are eight of Ohr Yashar, from Hochma to Yesod. They clothe the purer Kelim, meaning Ohr Hochma in Kli de Keter. There are also two of Ohr Hozer, Yesod and Malchut, which clothe the Kelim of Yesod and Malchut.

                    1. Which are the Behinot of Ohr Yashar and Ohr Hozer in Bina?

                    There are seven of Ohr Yashar from Bina downward. Here too, the Light of Bina clothes the Kli de Keter etc. through the Light of Yesod that clothes the Kli de Netzah. There are also three of Ohr Hozer, Hod, Yesod and Malchut, in the Kelim of Hod, Yesod and Malchut.

                    1. Which are the Behinot of Ohr Yashar and Ohr Hozer in Hesed?

                    There are six of Ohr Yashar from Hesed to Yesod, and four of Ohr Hozer, from Netzah to Malchut. Ohr Hozer of Netzah clothes the Kli de Netzah etc.

                    1. Which are the Behinot of Ohr Yashar and Ohr Hozer in Gevura?

                    There are five of Ohr Yashar, from Gevura to Yesod, and five of Ohr Hozer, from Tifferet to Malchut. They clothe as above, meaning Ohr Yashar in the purer Kelim and the Ohr Hozer, each in its proper Kli.

                    1. Which are the Behinot of Ohr Yashar and Ohr Hozer in Tifferet?

                    There are four of Ohr Yashar from Tifferet to Yesod, and six of Ohr Hozer, from Gevura to Malchut.

                    1. Which are the Behinot of Ohr Yashar and Ohr Hozer in Netzah?

                    There are three of Ohr Yashar from Netzah to Yesod and seven of Ohr Hozer, from Hesed to Malchut.

                    1. Which are the Behinot of Ohr Yashar and Ohr Hozer in Hod?

                    Two of Ohr Yashar, Hod and Yesod, and eight of Ohr Hozer, from Bina to Malchut.

                    1. Which are the Behinot of Ohr Yashar and Ohr Hozer in Yesod?

                    One of Ohr YasharYesod, and nine of Ohr HozerHochma through Malchut.

                    1. Which are the Behinot of Ohr Yashar and Ohr Hozer in Malchut?

                    In Malchut there are Eser Sefirot of Ohr Hozer without any Ohr Yashar.

                    1. Which are the Behinot of Ohr Yashar and Ohr Hozer in Keter de Keter?

                    Nine of Ohr Yashar, from Keter to Yesod, and one of Ohr HozerMalchut.

                    1. Which are the Behinot of Ohr Yashar and Ohr Hozer in Hochma of Keter?

                    Eight of Ohr Yashar, from Hochma to Malchut, and two of Ohr HozerYesod and Malchut.

                    1. Which are the Behinot of Ohr Yashar and Ohr Hozer in Bina de Keter?

                    Seven of Ohr Yashar from Bina to Malchut, and three of Ohr Hozer, from Hod to Malchut.

                    1. Which are the Behinot of Ohr Yashar and Ohr Hozer in Hesed de Keter of Keter?

                    Six of Ohr Yashar, from Hesed to Yesod, and four of Ohr Hozer, from Netzah to Malchut.

                    1. Which are the Behinot of Ohr Yashar and Ohr Hozer in Gevura de Hochma de Netzah?

                    First, we must understand the inner Eser Sefirot contained in the general Netzah. They are: three of Ohr Yashar - the Light of Netzah clothing the Kli de Keter de general Netzah, the Light of Hod in Kli de Hochma de general Netzah, and the Light of Yesod in Kli de Bina.

                    Now, take the inner Hochma of the general Netzah. The inner Hochma too is necessarily made of Eser Sefirot, by the eight Sefirot of Ohr Yashar that pass through her from above downward, even in those that have only Ohr Hozer. That is because when the Sefirot were mixed, the Sefirot of Ohr Yashar always shine into the Sefirot that have Ohr Hozer.

                    However, the eight Sefirot of Ohr Yashar that passed from Hochma downward, are not regarded as Ohr Hochma, but as Ohr Hod. That is because Ohr Hod is clothed in the Kli de Hochma in the general Netzah.

                    Thus, in the Eser Sefirot of Hochma de Netzah, there are now only passing Lights of Ohr Yashar from Hochma de Hod downward. Hochma de Hod stands in that Kli de Keter, Bina de Hod in Hochma, and Hesed de Hod in Bina. Gevura de Hod stands in Hesed, and Tifferet de Hod in Gevura. Thus we find that there is Ohr Yashar from the Light of Tifferet de Hod in Gevura de Hochma de Netzah.

                    Now we shall take that Gevura de Hochma de Netzah, which was also made of ten inner Sefirot: Ohr Yashar that travels through her from above downward, and Ohr Hozer that travels through her from below upward. In that Gevura there are five Sefirot of Ohr Yashar from Gevura downward. However, this is not really the Light of Gevura, but the five lower Behinot of Ohr Tifferet de Hod, which clothe the purer Kelim.

                    It turns out, that Ohr Gevura de Tifferet de Hod clothes the Kli de Keter of Gevura de Hochma de Netzah. Also, Ohr Tifferet de Tifferet de Hod, clothes Kli de Hochma of the Gevura de Hochma de Netzah.

                    The Light of Netzah de Tifferet de Hod in Kli de Bina of Gevura de Hochma de Netzah, and Ohr Hod de Tifferet de Hod, clothes the Kli de Hesed of Gevura de Hochma de Netzah. Ohr Yesod de Tifferet de Hod clothes Kli de Gevura of Gevura de Hochma de Netzah.

                    There are five other Sefirot de Ohr Hozer that clothe according to the Kelim, as they always do.

                    1. Which are the Behinot of Ohr Yashar and Ohr Hozer in Tifferet de Bina de Hod?

                    Initially, Bina de Hod has only Ohr Hozer, and not any Ohr Yashar. However, the Ohr Yashar of the adjacent degree, namely Ohr Yesod, shines in it. Consequently, this Bina is mingled with the Lights that pass through her, which are seven Lights of Ohr Yashar, from Bina downward.

                    Because her Light is but the Light of Yesod de Ohr Yashar, the Ohr Yashar in her begins from Bina de Yesod downward. Ohr Bina de Yesod clothes the Kli de Keter, and Ohr Hod de Yesod clothes the Kli de Tifferet of Bina de general Hod.

                    Later on, when you take the specific Tifferet of Bina de Hod, which also consists of Eser Sefirot, you will have there four of Ohr Yashar from Tifferet downward, which clothe in the higher Kelim.

                    This is the order of the clothing in the higher Kelim: Tifferet de Yesod of Yesod in Kli de Keter; Netzah de Yesod of Yesod in Kli de Hochma; Hod de Yesod of Yesod in Kli de Bina, and Yesod de Yesod of Yesod in Kli de Hesed.

                    In addition, there are six Behinot of Ohr Hozer that travel through her from below upward. Those travel from Gevura to Malchut, and clothe according to the Kelim as they always do.

                    1. Which are the Behinot of Ohr Yashar and Ohr Hozer in Netzah de Yesod de Keter?

                    Initially, there is only Ohr de Yesod in Kli de Keter in the Eser Sefirot of Yesod de Keter, and the rest are but Ohr Hozer. Also, in Netzah de Yesod of Keter there is only Ohr Hozer.

                    However, Ohr de Yesod de Ohr Yashar that stands at Keter shines there, and Netzah de Yesod of Keter is regarded as Ohr Yashar de Yesod.

                    When it consists of Eser Sefirot, it has three Lights NHY de Ohr Yashar from it down to Yesod. They pass from above downward below Yesod de Ohr Yashar.

                    Netzah de Yesod clothes the Kli de Keter, Hod de Yesod clothes the Kli de Hochma, and Yesod de Yesod clothe the Kli de Bina. The seven Lights of Ohr Hozer clothe the Sefirot HGT NHYM according to the Kelim.

                    1. Which are the Behinot of Ohr Yashar and Ohr Hozer in Hod de Tifferet de Malchut?

                    There is only Ohr Hozer there, because anything that extends from Malchut has only Ohr Hozer.

                    1. How are the Lights of Ohr Yashar and Ohr Hozer clothed in the Kelim?

                    This is the rule: The more important Lights clothe the purer Kelim; the less important clothe the lesser Kelim.

                    Thus, in the Sefira of Keter, Malchut of Ohr Hozer clothes Malchut de Keter.

                    In Hochma, the eight Sefirot of Ohr Yashar, being Hochma, Bina and HGT NHY, are clothed in the Kelim of KHB HGT, Netzah and Hod, while Yesod and Malchut of Ohr Hozer are clothed in Yesod and Malchut there.

                    In Bina, the seven Sefirot or Ohr Yashar, being Bina and HGT NHY are clothed in the Kelim KHB HGT, Netzah, while Hod, Yesod and Malchut of Ohr Hozer are clothed in the Hod, Yesod and Malchut there. this is also how it continues.

                    1. What is the order of cause and consequence from Ein Sof to Malchut of Adam Kadmon?

                    There are ten reasons here, which are as follows:

                    1. The first and foremost reason is Ein Sof. It is the reason for the four Behinot, in a way that they will become apparent once the Light is restricted.

                    In Ein Sof Himself there is no form of a Kli, for it is all Ohr. Indeed, only from the Tachton, meaning from the Olam Tzimtzum, can the Elyon be studied.

                    1. The first three Behinot that are emanated from one another are regarded as the reason for the appearance of the possibility of a desire for Hishtavut Tzura in Behina Dalet, called Malchut de Ein Sof.

                    2. Malchut de Ein Sof is the reason for Keter de Olam Tzimtzum. The reason for that is that desire to want Hishtavut Tzura that Malchut de Ein Sof acquired is regarded as Shinui Tzura in Malchut de Ein Sof. For that reason it is separated from Malchut de Ein Sof and acquires its own name outside that Malchut, namely – Keter de Olam Tzimtzum.

                    (See answer 32)

                    1. This Keter is the reason for the Tzimtzum Aleph because it expanded once more down to its Behina Dalet (See answer 38), and then restricted that will to receive and the Light departed.

                    2. The Light that departed after the Tzimtzum is the reason for the appearance of the Kelim of the Eser Sefirot de Igulim.

                    (See answer 72)

                    1. The Kli de Malchut de Igulim, meaning Behina Dalet in them, is the reason for the Hamshacha of the Ohr Elyon once more from Ein Sof.

                    (See answers 83 and 138)

                    1. The Ohr Elyon that was extended once more is the reason for the appearance of the force of the Masach in the Kli of Malchut.

                    (See answer 43)

                    1. The Masach is the reason for the Eser Sefirot of Ohr Hozer that ascend from it to Keter de Ohr Yashar. They are called Rosh de AK.

                    (See answer 101)

                    1. The Ohr Hozer that ascends from the Masach is the reason for the appearance of the Kelim de Yosher. In other words, it renders force of Hitpashtut in the Behina Dalet so that she may expand by herself to Eser Sefirot from within her down to Malchut de Malchut.

                    2. The above Behina Dalet that received the force of Hitpashtut by means of the Ohr Hozer is the reason for the Eser Sefirot de Kelim de Adam Kadmon. These Sefirot are called the Guf of Adam Kadmon down to his Malchut.

                    (See answer 11)