Part Six Inner Observation

We should know that the world of Nekudim is the first root that the worlds ABYA stem from. It is here that the association of the quality of mercy with judgement is established and rooted as a first beginning. This is the meaning of the ten utterances from which the world was created, referring to the ten vessels for the clothing of the upper light, as we have already elaborated on above (Inner Light, beginning of Part 4).

However, in the previous three Partzufim of AK there was only one utterance, meaning that the upper light clothed only one vessel, called Malchut, but the nine Sefirot prior to Malchut were completely clear of a vessel.

Hence, we should thoroughly understand the evolution of the matters brought in the words of the ARI in this part, and how they come and connect by way of cause and consequence from the three previous Partzufim. We shall begin by explaining the order of the emanation of this Partzuf Nekudim from its upper Partzuf, called SAG of AK.

1. It has already been explained that the primary factor in the creation of any new Partzuf is the clash of the surrounding light and inner light with one another. This screen and reflected light that it raises draws and clothes the inner light of the Partzuf. To the extent that it clothes and draws the inner light, it repels from the Partzuf the surrounding light that belongs to the Partzuf (see Part 4, Chap 1, inner light item 7).

This clash of the surrounding light refines the screen from its coarseness until it raises it to its root, meaning completely refines it from its coarseness of the Guf [body] until it equalizes with the Malchut of Rosh of that Partzuf. This is considered that the screen rose and was incorporated in the screen in Malchut of Rosh, in the coupling from below upward that is there.

At that time, the screen of the Guf is renewed with a new coarseness, raising a new level of ten Sefirot in Rosh, Toch, Sof. This new level is considered a new Partzuf, the son of the previous Partzuf, where the new refinement and coupling were made (see Part 3, Table of Questions, item 210).

That light of the newly born Partzuf is discerned as part of the surrounding light of the upper Partzuf, since the surrounding light appears only by the creation of the souls and the Partzufim of the lower ones, as our sages have written, “The Son of David does not come before all the souls in the body end.” This refers to the entire well of souls included in the upper, inclusive surrounding light. This is also the meaning of the clash of the surrounding light with inner light, as this is the entire manner of its appearance.

You find that the screen of the Guf, which is the screen of Tabur, is the primary operator in the emanation of the lower one, since it ascends to be incorporated in the upper coupling of the Rosh and raises the records of the ten Sefirot that remain after the departure of the lights of the Guf of the upper one to the Emanator, which is Malchut of the Rosh (as written in Part 4, Table of Topics, item 210).

The reason for this is that in holiness, concealment and revelation always come as one, and wherever you find concealment, know this is also the place of the revelation, since they are gripped to each other as a wick to a candle, and the whole covering and concealment are the only preparation for its appearance. Thus, were it not for the concealment, that revelation would never have come to be, just as there is no existence for the candlelight without the wick.

You already know that the first appearance of this screen of Tabur, in the first Partzuf of AK, was the only cause of the existence of the darkness and the vacant space in the worlds. Also, the whole difference between the world of Ein Sof that filled all of reality and between Partzuf AK, which is only a thin line of light, occurred because of that screen of Tabur. That screen impeded the upper light did not let it spread and fill all of reality as it would, and put a Sof [end] and Sium [conclusion] on the upper light in the middle point, as has been elaborated on in previous parts.

Although the screen in Malchut of the Rosh did the matter of the impeding and striking on the upper light, it is known that the screen of the Rosh does not impede the upper light, but only in potential, since there is no discernment of clothing in the Rosh at all, much less impeding on clothing. Rather, anything that is marked as “potential” manifests and appears in the Guf “in practice,” and the phase of clothing that it made in the reflected light of Rosh, meaning on the first nine Sefirot, appears in the first nine Sefirot of the Guf, whose place is called “from Peh to Tabur.” The impeding and the repelling that it made in the Rosh appear in Malchut of the Guf, whose place is called “from Tabur to Sium Raglayim.”

Thus, it is made completely dark from the Sium Raglayim downward, for the line of light that is drawn from Ein Sof has been stopped there. It is known that that point of Sium was discerned as this world, meaning our very Planet Earth, as it says, “And His feet shall stand on the mount of Olives.”

2. It has been explained that the entire phase of judgement that exists in reality is packed and sealed in the screen of Tabur in its first appearance, which is the first Partzuf of AK. Hence, a strong clash took place there between the surrounding light and the inner light, since the inner light that clothed in Akudim of this Partzuf was very small compared to the upper light that remained outside, which is all the previous light that filled all of reality, called surrounding light with respect to that Partzuf. Also, the place of the clash was in the screen of Tabur, for had it not been for that screen, the surrounding light would have entered the internality of the reality as before.

This caused the refining of the screen and the departure of the lights of Akudim of the first Partzuf of AK, called Partzuf Galgalta. The screen, with all the records that remained of the ten Sefirot, rose and were incorporated in the coupling of Malchut of the Rosh of this Partzuf, except for the last phase, which does not leave a record.

This coupling was done there on the record of the upper phase included in the screen, which is the record of phase three, since the record of phase four disappeared, as it is the last phase. This is why the coupling was made there on phase three, eliciting the level of Hochma by the ascent of Malchut to the Hotem since she was incorporated in the screen of Tabur, which consists only of phase three (see Part 3, Table of Topics, item 210).

It explains there that after the coarseness was recognized in the records of the screen of Tabur, which come from coarseness of the Guf, they promptly descend from the Rosh to the Guf, meaning to phase three of the Guf, called Chazeh. From the Chazeh and above it elicits ten Sefirot of Rosh through a coupling with the upper light, up to the Peh of the upper Partzuf. From the Chazeh down, it expands in the ten Sefirot of Toch and Sof of the Guf, ending in the place of the Tabur of the upper one, since it cannot expand below Tabur, as it lacks phase four, and below the Tabur is the place of phase four.

3. You find that this screen of Tabur obstructed the surrounding light of the first Partzuf of AK and did not let it expand from the Tabur down. Now, by the force of the clash that the surrounding light made in it, it has been qualified to draw and clothe a complete Partzuf in RTS [Rosh-Toch-Sof]. Thus, it is precisely the force of concealment that has been inverted and became a force of revelation.

Moreover, the screen of the Tabur of this second Partzuf of AK is also refined by the force of the clash of the surrounding light on it, until it ascends and becomes incorporated in the coupling of the Rosh of that Partzuf, and it, too, is renewed there with a new coarseness of phase two, since here, too, the last phase, namely phase three, disappeared and did not leave a record of itself.

After the coarseness of the Guf in the screen had been recognized, it descends to the place of phase two of the Guf, which has the value as the Chazeh of its upper one because the Tabur of this Partzuf AB is phase three, since there is no longer phase four at all in the second Partzuf of AK, and therefore, the Chazeh is its phase two.

For this reason, the new level that was emanated from it descends to the place of its Chazeh and elicits the ten Sefirot of Rosh from the Chazeh and above, and the ten Sefirot of the Guf with Toch and Sof from the Chazeh and below. This Partzuf is the third Partzuf of AK, called SAG of AK.

Thus, we find once more that the force of concealment has been inverted into a force of revelation because the screen of the Tabur, which obstructed the surrounding light of Partzuf AB and did not let it expand below it even a bit has now been renewed and expanded into a complete Partzuf with RTS.

4. The matter of the screen of the Tabur does not refer solely to the point of Tabur, but to the entire ten Sefirot of Sium in it, and the point of Tabur is only the force of Sium on Keter-Hochma-Bina, after which there are two more points: the point of Yesod and the point of Sium Raglayim. The force of the Sium on ZA is at the point of Yesod and the force of the Sium on Malchut is at the point of Sium Raglayim. They are all contained in the screen of the Tabur, and remember that.

This entire place, called “from the Tabur to the Sium Raglayim,” is only the lowest Sefira [singular of Sefirot] of the Guf, called Malchut. The first restriction was on her and the screen, which detains and repels the upper light from clothing in her, had been installed in her.

Since the upper light contains the ten Sefirot, this screen in Malchut also contains ten forces of Sium for these ten Sefirot. The extension of these ten forces of Sium is called “from the Tabur down.” Now you can see that the whole matter of the above clash of the surrounding light with inner light, expanding the boundary of the screen of the Tabur as has been explained above, all this refers to that place from the Tabur and below.

5. We have yet to understand what is brought in several places, that the place of MA and BON is from the Tabur of the Partzuf downward, as well as the matter of the five Sefirot TNHYM of the Partzuf, whose place is from the Tabur of every Partzuf and below. According to the above, there is only one Sefira there, the Sefira of Malchut.

The thing is that the ARI has already noted in several places that there is no Malchut without NHY, as it is written, “three herds of sheep lying beside it.” The reason for it has already been explained above in Part 5, inner light item 45. It states that the three Sefirot, Hod, Yesod, Malchut, are only an expansion of the vessel of Malchut. Thus, in the vessel of Malchut itself there are three Sefirot HYM.

It is also known that in the posterior phases, Netzah and Hod are considered one Sefira, and they are incorporated in one another without any difference and distinction between them. Hence, all these four Sefirot NHYM are regarded as only the Sefira of Malchut. However, when the light reaches them from the anterior phase, Netzah is separated from Hod, its merit over Hod becomes apparent, and then they are considered two separate Sefirot.

Yet, even then, since the four Sefirot were once connected, they no longer separate. Rather, it is considered that Netzah contains the four Sefirot NHYM from the discernment of “right,” and Hod contains the four Sefirot NHYM from the discernment of “left.”

You can therefore see how there are always four Sefirot Netzah, Hod, Yesod, Malchut in Malchut. Thus, you should know that even though this entire place from the Tabur of AK and below is actually only the Sefira of Malchut. Nevertheless, there are four Sefirot NHYM there.

We have yet to explain the matter of MA and BON, which are always from the Tabur down. This is a completely different matter, for it is not considered among the Sefirot of the five phases of direct light, since then the place from the Tabur down is regarded as the four Sefirot NHYM. Rather, it is by the measures of the level of the five Partzufim Galgalta, AB, SAG, MA and BON.

Know that from the perspective of the measure of the level, MA and BON are regarded as one level that emerges through the coupling by striking in a screen whose coarseness is from phase one, drawing only the level of ZA. The reason is that here there are only four phases of coarseness in the screen: The level of Keter emerges on the screen of phase four, etc., and the level of ZA on the screen of phase one.

However, on a screen that is already refined, such as the phase of Keter, from which the level of Malchut should emerge, there is no striking there between it and the upper light, in a manner that a level of Partzuf would emerge from it in Rosh, Toch, Sof, since it is not in disparity of form from the upper light. Hence, there is only coupling by striking up to the measure of coarseness of phase one.

Moreover, even phase one is considered a very faint coarseness, and in the screen of phase one, the coupling by striking is called a thin look, from which there is no expansion of a Partzuf in RTS (see Part 3, Chap 11, item 6, and inner light there).

This Partzuf MA and BON that emerged on the screen of phase one was only through a special correction, meaning by the ascent of the bottom Hey to the Einayim, where the two Heys connected together, the first Hey with the last Hey, as the ARI wrote (this part, item 44). The association of this coarseness with phase one caused a coupling by striking sufficient to elicit a Partzuf in RTS called MA and BON. However, without the association with the last Hey, phase one, too, is unfit for a coupling sufficient for a Partzuf to emerge.

6. It has been explained that the very cause of the emergence of the level of phase one, called MA and BON, is the last Hey, meaning Malchut of AK. Thus, two Partzufim are related to the last Hey, which is phase four: The first is Partzuf Galgalta of AK, whose level is up to Keter. The second is Partzuf Nekudim of AK, which are MA and BON of AK, whose level is up to ZA, which went out because of the ascent of the bottom Hey, which is phase four, to the Nikvey Einayim. The reason phase four did not elicit the level of Keter here, as in Partzuf Galgalta of AK, will be explained below.

Thus, you find that through the clash of surrounding light with inner light, the power of restriction in the screen of the Tabur of Partzuf Galgalta keeps broadening (see item 4 here), since once it had been refined into phase three, the RTS of the second Partzuf of AK, called AB, expanded from it. After it had been refined into phase two, a third Partzuf, called Partzuf SAG, expanded from it in RTS. Finally, after it had been refined into phase one, Partzuf Nekudim expanded from it, called MA and BON of AK.

7. Yet, we must thoroughly understand, since the screen had already been refined into phase one, meaning the measure of coarseness found in the vessel of Hochma, how can phase four still participate here with its coarseness, so that through the both of them, the level of MA and BON would emerge?

Furthermore, if phase four has actually been connected here with phase one, a Partzuf on the level of Keter should have emerged, like Partzuf Galgalta of AK. Thus, why did only the level of ZA emerge here, meaning as the measure of the level of phase one, and not the level of phase four?

The thing is that it is known that there is no issue of refinement in the vessels. Hence, even though the screen of phase four that operated in Partzuf Galgalta of AK has been refined when it emanated the AB, nevertheless, the vessels themselves were not changed by that in any way. The coarseness of phase four remained in them as in the beginning, before the refinement of the screen.

However, after the light departed from them, no action manifested from them, since a vessel without light is like a body without a soul. Therefore, after the Nekudot of Partzuf SAG expanded and shone from Tabur to the Sium Raglayim of Partzuf Galgalta of AK (see inner light item 1), because of this illumination of SAG, the coarseness of phase four in the vessels from the Tabur of AK and below was revived as in the beginning, and then the coarseness of phase four in the vessels from the Tabur of AK and below mixed with the screen in the vessels of Nekudot of SAG, since in the ascent of the screen to the emanator, it is incorporated with all the records in the Sefirot from which the lights had departed (see Partzuf 4, Chap 4, inner light item 50).

Thus, as it is was incorporated with the records of the Sefirot of SAG, which are phase two, it was also incorporated with the records in the vessels from the Tabur down, which are phase four. It raised those two phases together to the emanator, which is Malchut of the Rosh of SAG.

You already know that this screen consists solely of the coarseness of phase one because phase two is the last phase here, which does not leave a record behind it, but only from the phase of clothing. Thus, the screen consists of two records that remained after the departure of the lights from the Sefirot of SAG, which are phase two of clothing and phase one of extension, called male and female.

Therefore, Malchut of the Rosh also rose to phase one of the Rosh, meaning according to the measure of coarseness contained in the record that remained in the screen, which is phase one, as the ARI wrote concerning Partzuf AB (Part 5, item 6 and inner light there). However, the record of phase four is also included in the screen that remained in the vessels below Tabur of Galgalta of AK after the departure of the Nekudot of SAG from within them.

Hence, since the screen is primarily phase one, and phase four is subordinate to it and is not at all from its phase, it was drawn with it to the Nikvey Einayim, which is phase one of the Rosh. For this reason, the coupling was not made on the coarseness of phase four, which draws the level of Keter, but only on phase one, which draws the level of ZA.

8. With all that has been explained thus far, you will understand that the corrections depend primarily on MA and BON, standing from the Tabur of every Partzuf downward, since that is the place of the judgement and deficiency in every Partzuf, as in the Tabur of the first Partzuf of AK (see items 1, 2), and likewise in all the Partzufim to the end of Assiya.

Also, every lower Partzuf comes only to fill and complement the place of this lack in the upper one, because of the force of rejection and detainment that is present in the screen of that Tabur over the upper light. As he writes above, any the lower one reveals a part of that light which was rejected by the screen of the Tabur of the upper one.

Thus, the more the Partzufim and souls multiply, the more that boundary from the Tabur and below expands and becomes fit to receive the upper light. Finally, the general surrounding light, called surrounding light of Ein Sof, appears, and then it will be the end of correction.

Hence, the corrections depend primarily only on Partzufim MA and BON that stand from the Tabur down. Remember this, as this is a fundamental concept in the entire scope of the wisdom.

Thus, this world of Nekudim that the ARI engages in here is the first MA and BON that appeared in the worlds. It is called merely BON because all that remains from it to come to the worlds ABYA is the phase of female, called BON, as the male that draws the Mochin, meaning the GAR, is called MA, and the female that receives the Mochin is called BON.

‎9. Now we shall come to the words of the ARI themselves. First, we shall explain the matter ‎of the vessels of Partzuf Nekudim. The ARI says (Part 6, item 19) that the vessels emerged ‎by the looking of the Einayim in AHP. We must understand why the emergence of the ‎vessels of Nekudim is different from the rest of the Partzufim. It is known that Malchut of ‎the Rosh expands from her and within her into ten vessels from above downward in the ‎entire measure that her reflected light clothed the ten Sefirot of the Rosh. Accordingly, here, ‎too, Malchut of the Einayim should have expanded as vessels from Nikvey Einayim and ‎below to the same measure that she clothed from the Nikvey Einayim and above. Hence, the ‎looking should have been in the Nikvey Einayim and not in the AHP.‎

Indeed, there is a profound matter here. It has been explained above [item 7] that although ‎the bottom Hey, which is phase four, rose to Nikvey Einayim, which is phase one, the ‎coupling was not done on phase four but on the record of phase two of clothing, called Ozen, ‎which is the phase of male, and on the record of phase one of extension, called Hotem Peh, ‎as elaborated on above (Inner Light item 44).‎

It follows that the vessels of Nekudim have nothing of the phase of the bottom Hey, namely phase ‎four, since the bottom Hey remained in the Nikvey Einayim and her phase was not extended ‎downward.‎

We might therefore ask: How were the GAR of Nekudim divided into two Roshim, GE, ‎which is Keter, and AHP, which are HB, as it is known that the bottom Hey is in the Einayim ‎and the YHV are in the AHP? Indeed, we must remember that after the records rose for a ‎coupling in the Nikvey Einayim of the Rosh of SAG were incorporated in the coupling of the ‎Rosh and their coarseness was renewed, they immediately descended from there to their ‎appropriate place in the Guf, namely the Tabur. Then the upper light descended once more ‎on the screen and its records in a coupling by striking, eliciting ten Sefirot of the Rosh from ‎the Tabur and above, and ten Sefirot of the Guf from the Tabur and below, as in all the ‎Partzufim. Hence, the bottom Hey was incorporated once more in the screen in the place of ‎the Tabur, and the AHP descended outwards once more as in the Rosh.‎

It is likewise in the GAR of Nekudim themselves. Once they are divided into GE and AHP, ‎the bottom Hey is once again in the Einayim. However, the bottom Hey does not expand at all ‎from the Einayim and below because the looking, namely the coupling, is not done in phase ‎four, meaning the bottom Hey, but in phase two and phase one, which are AHP. Thus, it ‎becomes clear that the vessels of Nekudim are only from phase two and phase one, and have ‎nothing of phase four, even though Malchut of the Rosh includes the bottom Hey.‎

Thus, you can understand the matter of the association of the quality of mercy with ‎judgement, which are the connection of the two Heys: the first Hey and the bottom Hey. This ‎association remains permanent and existing in the Nikvey Einayim, and not in the phase of ‎AHP, which went outside, since there is only the phase of Vav in the AHP that exited, which ‎is only the screen of the first Hey, since the phase of the bottom Hey was not drawn to them ‎from the Nikvey Einayim.‎

Accordingly, we can understand the matter of the two kinds of NHY that shone in HB of ‎Nekudim, which are NHY of Keter and NHY of AK, meaning Yesod of AK (Part 6, item ‎‎16). Also, there is the matter of the upper Daat in the GAR of Nekudim (Part 6, item 26), ‎and the matter of the lower Daat, which is the Rosh of ZAT and the first king of Nekudim, ‎brought below in Part 7.‎

‎10. In order to understand this, we must have thorough knowledge about the emergence of ‎the seven lower Sefirot through the connection of the bottom Hey in the Nikvey Einayim. ‎Know that this bottom Hey made four steps before coming to her place in the ZAT of ‎Nekudim. First, she came to the Nikvey Einayim as Holam, after her descent from her ‎incorporation in the Rosh of SAG to her place in Tabur of AK. The first looking was done on ‎her double screen, and the ten Sefirot emerged from the Tabur up to the Chazeh, called the ‎first Rosh, or YESHSUT. In that place, the bottom Hey in the screen is in the Holam above ‎the letters YHV, called the GAR of Nekudim. This is the first step.‎

Next, she expanded from the Tabur down to the phase of Guf as AHP that exit the Rosh. ‎These AHP are the GAR of Nekudim, and they are also regarded as Rosh in and of ‎themselves, with ten complete Sefirot, which are also divided into Galgalta and Einayim and ‎AHP (see Inner Light item 48), where GE is the Keter of Nekudim and AHP are the HB of ‎Nekudim.‎

Then the bottom Hey comes once more in the Nikvey Einayim, meaning in the screen of the ‎vessel of Keter, called Yesod of Keter, or NHY of Keter, since the place of the coupling is ‎called Yesod or NHY. Here the bottom Hey is called “the dot of Kamatz,” which is a ‎firmament and a spark , or a line and a dot below it. This is the second step.‎

Here lies the main distinction, as the bottom Hey is above, in the Einayim, and the YHV are ‎below, in the AHP. This indicates that these AHP have nothing of the bottom Hey that is ‎connected in the Nikvey Einayim because the coupling and the looking were done only in ‎the AHP, which is only the phase of first Hey. Thus, only the Keter carries within it the ‎bottom Hey, while the HB are clear of the bottom Hey.‎

‎11. The difference between the phase of Holam and the phase of Kamatz is that the point of ‎Holam, which is the bottom Hey incorporated in the screen of the first Rosh, which stands at ‎the place of Tabur, remains permanently there and does not move from there, since the first ‎Rosh is not regarded as Nekudim at all (Inner Light item 20). However, there are ascents and ‎descents in the dot of Kamatz, which is the bottom Hey incorporated in the Keter of Nekudim ‎because during the coupling of AB and SAG this bottom Hey descends from the Nikvey ‎Einayim to the place of the Peh, below the letters YHV, and then HB of Nekudim return to ‎the phase of Rosh.‎

This is so because these HB of Nekudim were rejected from the Rosh to the phase of Guf ‎only because of the bottom Hey that came in the Nikvey Einayim, meaning NHY of Keter, ‎where she was like the Holam above the letters YHV. Therefore, the letters YHV, which are ‎HB of Nekudim, went out into the phase of Guf. However, now that the bottom Hey ‎descended from there and went below the letters YHV, meaning as a dot of Kamatz, whose ‎conduct is to come below the letters, HB return once more and join the Keter into a phase of ‎Rosh.‎

This matter is considered as Netzah, Hod, Yesod of Keter having clothed inside Hochma and ‎Bina, becoming Mochin for them. It means that it brought them back to being GAR and ‎Rosh because when the NHY of Keter were above them, they were rejected from the Rosh ‎and were discerned as Guf. However, now that the NHY of Keter became longer and the ‎bottom Hey in them descended below their letters, they regained the GAR. This is why it is ‎called clothing for Mochin. This is the third step of the bottom Hey, since she descended ‎below the letters.‎

12. Now you can see what is always brought in the words of the ARI, that Yesod of the upper one is Daat to the lower one, as here was this matter rooted. When NHY of Keter are above HB like the Holam above the letters, these YHV of HB are regarded as HGT, meaning a Guf where Yod is Hesed, Hey is Gevura, and Vav is Tifferet.

However, after NHY of Keter became longer and clothed in the HB as Kamatz under the letters YHV, by which the HB returned to the Rosh, the YHV have now become Hochma, Bina, Daat in the Rosh. The Yod became Hochma, the Hey Bina, and the Vav Daat.

Thus, it is considered that Netzah of Keter raised Hesed of HB to Hochma by clothing in them, the Hod of Keter raised Gevura to the degree of Bina, and the Yesod of Keter raised the Tifferet of HB to the degree of Daat. You find that through the clothing of Yesod of Keter in Tifferet of HB, Tifferet became the Sefira of Daat. This is the meaning of Yesod of the upper one becoming Daat through clothing in the lower one.

You should know that there are two phases of Daat: upper Daat, and lower Daat. This is because the Tifferet of HB, which has now become the phase of Daat of HB, is called upper Daat, since these vessels of HB have nothing of the bottom Hey, but only of the first Hey (Inner Observation here, item 9).

For this reason, it has no relation to the ZON, which are incorporated with the bottom Hey (here, item 6). Know that this Daat that shines in the vessels that have incorporation with the bottom Hey is called lower Daat.

13. Thus we have clarified that the coupling and clothing of NHY of Keter in HB of Nekudim benefits only the HB, since it returned them to the phase of Rosh. However, these GAR do not shine to the ZAT of Nekudim at all because of the bottom Hey in the Peh of Nekudim. These GAR cannot shine to her because they are not incorporated in her at all.

Therefore, a second coupling is required for the GAR to shine to the ZAT, as well, and this is the coupling of NHY of AK to HB of Nekudim. From this coupling emerge the ZAT with the lower Daat, as will be explained.

First, we must thoroughly understand the matter of NHY of AK. You already know that these NHY are the root of this whole connection of the two Heys and their ascent to Nikvey Einayim. First, SAG expanded to the Sium Raglayim of AK and clothed the inner NHY of AK, meaning of the first Partzuf of AK. Then the light of SAG, which is phase two, mixed with phase four in the inner NHY of AK. Therefore, after the screen was refined and rose to the Rosh of SAG to be renewed in a new coupling, it also raised with it the record of phase four, which is included in it. By this the bottom Hey, which is phase four, rose to Nikvey Einayim (see Inner Light item 6), and this ascent is called the restriction of NHY of AK.

The coupling made in the Nikvey Einayim took the Bina and ZON of each degree out, AHP of the Rosh became the Guf and HGT, and Bina and ZON of the Guf became NHY. Bina and ZON of NHY went out from the emanation of the Partzuf completely, meaning to the phase of the separated BYA. For this reason, Partzuf SAG of AK ended at the place of the Tabur of AK, and the Parsa was installed below it (see Inner Light item 6).

14. We must thoroughly understand what the ARI has written above (Part 6, items 11, 12), that the restriction and Parsa are two separate matters. This is because the restriction of NHY of AK was to diminish the light for the purpose of Nekudim, and the correction of the Parsa is not for the world of Nekudim itself, which is the world of Atzilut, but for the the world of Beria below it.

This means that here the beginning and the root of the three worlds Beria, Yetzira, Assiya, called “the separated worlds,” was made. It was done by the restriction of NHY of AK, where the records rose from the two Heys: the first Hey, and the bottom Hey. They connected in NHY of AK and came in the Nikvey Einayim, and from this coupling emerged the essential ten Sefirot of Nekudim, as the bottom Hey in the Einayim and the YHV in the AHP.

It is known that the records of ZON that came from NHY of AK returned to their place below the Tabur like the GAR of Nekudim, meaning also through the division of the degree, where Bina and ZON went out from the degree. It turns out that this same light of ZON that returned to its place after the coupling of Nikvey Einayim in the Rosh of SAG did not fill the entire ten Sefirot from the Tabur of the inner AK downward, but only the Keter and Hochma in it. Bina, ZA and Malchut in it went out from Atzilut completely and became the three worlds Beria, Yetzira Assiya, and all this was done through the restriction of NHY of AK.

However, the Parsa is a special correction for the purpose of Beria, meaning for the purpose of the three separated worlds BYA that were separated from the light of Atzilut because of the division of the degree. However, they are all named after Bina, meaning the world of Beria, since this is the highest Sefira.

The matter of this correction is truly a profound issue, since in fact, the Parsa is also a division of the degree on the Nikvey Einayim that is extended from the restriction of NHY. However, there is a matter of “draws from above and gives below” in it, as the ARI brought from The Zohar (Part 6, item 9). It means that there is a matter of ascending and descending in it, where on the one hand, it is the firmament that separates between the male upper waters and the female lower waters through the division of each degree, bringing Bina and ZON outside, and making Keter and Hochma of the degree into male upper waters, and Bina and ZON of the degree were separated and went out as female lower waters, after which the Parsa is called the “separating firmament.”

On the other hand, there is a matter of drawing from above and giving below in her, meaning that by the upper coupling of AB-SAG, the bottom Hey descends from the Einayim to the place of the Peh of the Rosh. At that time, the Parsa is breached, meaning that the difference between Keter and Hochma to Bina and ZON is canceled because they return to their degree as before (see Inner Light item 12).

15. This correction of the return of Bina and ZON to the degree is named only after the Parsa. However, ostensibly, this was all done only because of the coupling of AB and SAG, so how does the Parsa help in that, to even merit this correction being named after it? The thing is that anything that manifests does not change after its emanation. Hence, after the bottom Hey came in the Nikvey Einayim once, she never descends from there again. Thus, a second Rosh was installed for the purpose of the ascent and the descent of the bottom Hey from the Nikvey Einayim, which receives from the first Rosh.

Thus, the bottom Hey in the Nikvey Einayim of the second Rosh is in a state of ascending and descending, and that difference in the Nikvey Einayim of the second Rosh between the Keter and Hochma in it and the Bina and ZON in it is called the correction of the Parsa, since she is in a state of ascending and descending. This is why the matter of the return of BYA to Atzilut is named after the Parsa, since only she is corrected in this way, that the bottom Hey will descend to her place, to Assiya, and Bina and ZON that went out from all the degrees will return.

However, the difference that was made in the Nikvey Einayim of the first Rosh, called YESHSUT, is never canceled with respect to the Bina and ZON that went out from it, since there it is regarded as the beginning of Atzilut, which is not subject to change.

Besides the above said, there is another special correction in the Parsa: It hides and conceals the force of the bottom Hey in the Nikvey Einayim of the first Rosh, so it does not impart below when the AHP return to the Rosh. Had it not imparted down to the second Rosh, the bottom Hey of the second Rosh would have been unable to descend from the Nikvey Einayim to the Peh, since the force of the upper one always dominates its lower one. However, the Parsa conceals it, and her power is not imparted below at that time, and remember that.

From the above said, you can understand the distinction between HaVaYaH of AB and HaVaYaH of SAG. As HaVaYaH of AB is filled with Yods, so HaVaYaH of SAG is filled with Yods. The only difference between them is in the filling inside the Vav: The filling of the Vav of HaVaYaH of SAG is with Aleph, like this: ואו, since the meaning of the shape of the Aleph is explained regarding the correction of the Parsa: its shape has two Yods, an upper Yod and a lower Yod, with an slanted line, which is the Parsa, diagonally separating between them. This implies the division of the degree that occurred because of the restriction of NHY and the ascent to the Nikvey Einayim. The upper Yod is the phase of Keter and Hochma of the degree from the Nikvey Einayim and above, called male upper waters, and he lower Yod is Bina and ZON of the degree from the Nikvey Einayim and below, which went out from it, called female lower waters, and the Parsa between these Yods is the firmament that separates between waters and waters. This matter is the association of the quality of mercy with judgement; it is the first beginning of the worlds. This is why Aleph is the Rosh and the beginning of the twenty-two letters from which the worlds were created.

16. It has been clarified that the correction of the Parsa is not in the first Rosh, which is YESHSUT from the Tabur up, but in the second Rosh, which is from Tabur down. In the internality they are NHY of AK, and in externality they are the GAR of Nekudim, the place of MA and BON of AK, which the Vav of the Name HaVaYaH implies.

Hence, in the YH of HaVaYaH of SAG, which are from Tabur up, there is no issue of the Parsa and the bottom Hey there. They are equal to Partzuf AB, filled with Yodin equally with Partzuf AB. However, the Vav of HaVaYaH of SAG from Tabur down is filled with Aleph, for there is the place of the correction of the Parsa and the division to upper water and lower water.

Know, that because of that, HaVaYaH of MA is found to be filling all four letters with filling of Aleph. This is because it was primarily emanated in the form of the Parsa and the association of the bottom Hey (Inner Observation here, item 6).

However, in HaVaYaH of AB there is no filling with Aleph whatsoever, because the entire differentiation between AB and SAG refers to the association with the bottom Hey performed in Partzuf SAG, not in Partzuf AB. Even in the SAG the connection is unapparent, but only from Tabur down in its ZA, and not from the Tabur up.

17. Now you can understand the matter of the coupling of AB and SAG by which the bottom Hey descends from the Nikvey Einayim and returns to her place as in the beginning. You already know that the Rosh of the SAG clothes the HGT of AB from Chazeh of AB to its Peh, since it is its phase of expansion Bet, as written in the previous parts.

After the AB dispenses its lights to the SAG, and since the light of AB hasn’t any the phase of bottom Hey in the Einayim, when lights AB come in SAG they lower the bottom Hey in the Nikvey Einayim of SAG to the place of the Peh too, which is her real place, as she is in AB.

Below, in the world of correction, this coupling is performed by the ascent of MAN from the lower ones. Here, however, there is still no conduct of raising MAN, but the coupling is done by itself, namely by SAG’s suction of sufficient amount of lights of AB. These lights lower the bottom Hey to her real place.

18. After the above-mentioned coupling of AB SAG is performed, two operations occur: one in internality of AK, meaning the inner ZON from its Tabur down, and one in externality of AK, meaning in GAR of Nekudim clothing without, from Tabur down. This is because in externality of AK, the Keter of Nekudim lowers its NHY and clothes them to Mochin in Hochma and Bina of Nekudim.

It means that it lowers the bottom Hey from its Nikvey Einayim, separating it from the HB of Nekudim, which took them out to the phase of Guf. Now it lowered the bottom Hey to her real place, to Peh of Nekudim, as a Kamatz under the letters YHV (see Inner Observation here, item 12), and the YHV that were as HGT returned and became the phase of HBD, meaning GAR and Rosh.

However, this is enough only for the phase of HB of Nekudim themselves, but no illumination is extended to ZAT of Nekudim any longer, because these HB have nothing of the phase of bottom Hey. Hence, they have no connection to the ZON that are incorporated with the bottom Hey, as he wrote there in item 12, and item 9 here.

The second act extended from the above-mentioned coupling of AB and SAG to the inner ZON of AK below its Tabur. This is because this light descended and breached that Parsa in the internality of AK that separates the inner ZON and brings them outside the Atzilut of SAG. Now it is canceled and the light of SAG returns and expands to the inner ZON as before the restriction of NHY, meaning through Sium Raglayim of AK.

This is so because then Bina and ZA and Malchut too, which came outside NHY of AK, and became the three worlds Beria Yetzira Assiya, have now returned to the phase of Atzilut, meaning NHY of AK, as in the beginning. Now you can understand the ARI’s words above, who says that the Parsa is a correction for the purpose of Beria, mentioned in item 14. It is so because through the correction of ascent and descent in the Parsa, Beria Yetzira and Assiya were returned to NHY of AK, and returned to the phase of Atzilut.

19. Since GAR of Nekudim clothe NHY of AK, here too there is a coupling of NHY of AK with the HB of Nekudim, as in AB and SAG. It bestowed upon them the light of the Melafom, which is the Vav with the dot, which means that it is the phase of bottom Hey that shines inside the letters YHV. The bottom Hey is called a dot and the phase of Peh of Nekudim is the Vav, and the dot comes inside the Vav, incorporated in the Vav of the HB.

Before they received the Melafom from NHY of AK, they could not impart anything to the ZAT because they were not incorporated with the bottom Hey (see item 9). This is because the bottom Hey remained in the Nikvey Einayim, meaning NHY of Keter of the Nekudim and YHV, which means a lack, for the bottom Hey descended to HB, which are AHP to the Keter.

However, now that the Vav of the YHV received the bottom Hey, which is the dot inside the Melafom, from Yesod of AK, and Hochma and Bina were incorporated with the bottom Hey, HB returned and made a coupling on her, meaning drew upper light on that screen that is incorporated with the bottom Hey, and drew the level of Keter. This light returned and imparted also from above downward to the ZAT, to the phase of Guf, as it is written in its place, in Part 7.

This is the fourth step that the bottom Hey made, meaning when she came inside the letters YHV, which are HB of Nekudim, as a dot inside the Vav. From here she can expand into the Guf of Nekudim, called the “seven lower Sefirot of Nekudim”.

Delve deep into the matter of these four steps that the bottom Hey made from the time of her connection with the first Hey inside the vessels of the inner NHY of AK, until she came inside the letters, which are the vessels of HB of Nekudim. From there she could come to her place, meaning ZAT of Nekudim.

This is because she made the first step from NHY of AK to Nikvey Einayim as Holam. There are three degrees in this step: the first in Nikvey Einayim of Rosh of SAG; the second, in Nikvey Einayim of YESHSUT, which is the place of the Tabur; the third, in Nikvey Einayim of Keter of Nekudim.

In all of these, she was as Holam above the letters YHV, meaning as bottom Hey in the Einayim and YHV in the AHP. In this phase, there were the YHV, which are the AHP, completely clean from the bottom Hey (see Item 10).

She made the second step from the Nikvey Einayim of Keter Nekudim to Peh of Nekudim as Kamatz under the letters of YHV. By that the HB returned to the phase of Rosh because YHV that were in the phase of HGT departed and came to the phase of HBD of Rosh. They are still clean of the bottom Hey since she is below them as Kamatz.

She made the third step by the coupling of Yesod of AK, at which time she came to receive inside the vessels of HB, meaning inside letters YHV. Through the coupling of AVI she descends to her place to ZON of Nekudim, and this is the fourth step.

Know that this step is called stepping outside. It means that here she stepped outside of Atzilut because the vessels of the seven lower Sefirot, where the bottom Hey expanded, illuminate outside Atzilut first by the force of the illumination of Yesod of AK that returned the BYA to Atzilut.

However, the ZAT could not exist like that, and their BYA returned, departed and were separated from Atzilut. This is called “the breaking of the vessels”, and for that reason this last step is called stepping outside.

We have explained two steps in the phase of Holam itself (Item 10 above). This is because there is the phase of Holam that does not have correction of the Parsa, meaning it can expand under the letters, which is the bottom Hey in the Nikvey Einayim of YESHSUT. Also, there is the phase of Holam that does have the matter of ascent and descent, which is the bottom Hey in Nikvey Einayim of Keter of Nekudim. We considered them two steps, so there are five steps here: four steps until it comes inside the vessels of HB, and one stepping outside.

20. We must thoroughly understand the difference between the two phases in the above-mentioned Holam. The phase of bottom Hey in the Nikvey Einayim on the first Rosh does not descend form her place any longer and the bottom Hey of the second Rosh, which is the Keter of Nekudim, descends below through the coupling of AB and SAG.

The reason for it is that it’s been explained above (here, item 15) that the primary correction in Parsa is to conceal and hide the force of the bottom Hey found in the Nikvey Einayim of Rosh of the upper one when the bottom Hey of the Rosh of the lower one descends to the place of the Peh.

The matter of this correction will not be portrayed in the first Rosh itself, since there, in the place of her first creation, the bottom Hey is in association with the first Hey. Had she descended from there, she would have had no way of ascending any longer. Moreover, the whole issue of the Parsa is nothing but an upshot of this bottom Hey that rose to Nikvey Einayim of the first Rosh.

Hence, she cannot descend from her place, as there is no one to conceal her force. However, after the Parsa is born under the first Rosh, and the AHP that went outside the first Rosh also divided into GE and AHP by themselves, it became possible for the bottom Hey to descend from these Nikvey Einayim of that Rosh.

This is because the Parsa conceals the bottom Hey in the Nikvey Einayim of the first Rosh in a way that the primary association of the quality of mercy with judgement, is made in Nikvey Einayim of the first Rosh into a fixed, existing root. However, the Parsa can conceal her force on occasion, not permanently. This act of association, meaning the above-mentioned ascent and descent is placed in the second Rosh.

21. You should also remember the need for two couplings made in Hochma and Bina of Nekudim that were explained above. They are the matter of clothing NHY of Keter Nekudim as Mochin in HB, and the matter of the illumination of Yesod of AK of the point to Shuruk to HB of Nekudim.

This is because the coupling of NHY of Keter helped only HB, meaning the phase of Rosh of Nekudim, as by the descent of the bottom Hey to the place of the Peh, the HB returned to the phase of Rosh. However, that did not help at all to the phase of Guf of Nekudim, which is the seven lower Sefirot, as it is written in Item 10.

Thus, the illumination of the inner NHY of AK was necessary, as they themselves are the bottom Hey (see Inner Light, Item 7). After the HB received the illumination of the bottom Hey from Yesod, as Vav with the dot inside it, meaning the bottom Hey, because the dot came inside the vessels of HB, that light is the core of ZAT that came to Bina of Nekudim. She procreated them and they came down to their place.

22. We must still clarify, that it is known that any lower Partzuf clothes its upper one from the Peh of Rosh down, as it is thoroughly written in the previous Partzufim of AK. Thus, why doesn’t that Partzuf of Nekudim, emanated from Partzuf SAG, clothe it whatsoever? After all, Keter of Nekudim begins below the Sium of the entire Partzuf of SAG, but it clothes the NHY of the first Partzuf of AK, called Partzuf Galgalta of AK.

We must also ask: what happens with the records of tastes of SAG that remained after the departure of these lights? After all, all the lights of Guf depart and rise to their emanator because of the refinement of the screen.

What is even more perplexing, where does the filling to the Guf of SAG from Tabur up to the Peh come from after the departure of the light from there? In all the Partzufim, the lower one fills and clothes the Guf of its upper one after its departure. However, Partzuf Nekudim does not clothe its upper one, which is SAG, as it stands below its Sium Raglayim. Thus, who fills it after the departure of its lights to the emanator?

To understand this, we must be precise with the ARI’s words here (Part 6, item 17). He writes, “all the light extended through the Tabur, though it is from the phase of Einayim, is all swallowed and incorporated in Akudim, hence becoming indistinguishable. However, only the light that is extended below the Tabur to its Raglayim is called dots, as now it stands alone.”

We must understand this: Why is the light from the phase of Einayim, which is emanated from Partzuf SAG, swallowed and incorporated with Akudim of SAG and is not apparent whatsoever through the Tabur? After all, any lower Partzuf clothes the upper one above the Tabur, too. Nevertheless, it is clearly apparent and is not contained in it and swallowed in it.

23. Here you must remember all the elements in the order of the emanation of a lower Partzuf from an upper one, explained in the previous parts. We will mention just a few:

The primary factor in the birth of a Partzuf is the refinement of the screen until it equalizes with the emanator. By that, it raises all the records of the Sefirot of the Guf to the emanator, which remain after the departure of the lights of Guf. There the screen is incorporated with them in the screen of Malchut of Rosh, called emanator, and then the records are renewed by the upper coupling of the Rosh.

When the coarseness in their Guf is recognized, they must exit the phase of Rosh and return to the phase of Guf as they were in the beginning. However, not to the phase of Tabur of the upper one as they first were, but one phase higher than the Tabur of the upper one. This is because the last phase always disappears during the refinement, until it leaves no record.

The Tabur of the upper one is always the last phase to disappear. Hence its corresponding phase in the Guf of the upper one is found to be one degree above the Tabur of the upper one. This is the conduct in all the Partzufim, (see above Part 4, Table of Topics, item 210).

Partzuf Nekudim, which is MA and BON of AK, emanates from its upper one, which is Partzuf SAG of AK, according to the above order. By the refinement of the screen of the Guf of Partzuf SAG of AK, it equalized its form with the emanator, which is Malchut of Rosh SAG, and raised all the records that the lights left after their departure from the Guf to the emanator.

After their renewal there in a coupling of Rosh, and after their coarseness had been recognized, they came out of the Rosh and descended to their corresponding phase in the Guf, which is one degree above the Tabur of SAG. That place is called Chazeh of SAG, and from the Chazeh up emerged the ten Sefirot of Rosh by a coupling with the upper light. From the Chazeh of SAG down the ten Sefirot of Guf came out in Toch and Sof through Tabur, meaning through Sium Raglayim of SAG, and this is the order in all the Partzufim.

24. It is known that this screen of the Guf SAG was refined and rose to Malchut of the Rosh SAG, meaning to Nikvey Einayim, to phase one of the Rosh. It also contains all the records that remained from the lights of ZON of the inner AK after the departure of their lights from them (see Inner Light, Item 1).

It turns out that in this refinement of the screen of the Guf of SAG there is a great difference from all the Partzufim, as it consists of two records from two separate Partzufim: The first is the records that remain from the ZON of Partzuf Galgalta of AK. These are distant from one another because the records of itself come from the screen of phase two, and the records of ZON of the inner AK come from screen of phase four.

Hence, when they were incorporated with the screen and rose to the coupling of the upper one in the Rosh of SAG, two kinds of couplings came out on them: the first on its own records, from which the light of Einayim that expanded to the Tabur came out (here Item 22). He says about it that it was swallowed and incorporated in Akudim and is not apparent, and its order of clothing is as mentioned above. This is because after its coarseness had become apparent and the screen descended from the Rosh to the Chazeh, it produced ten Sefirot of Rosh from the Chazeh to the Peh of SAG, and ten Sefirot of Guf from the Chazeh down to the Sium Raglayim of SAG, meaning the place of Tabur of AK.

The second coupling was made on the records incorporated with phase four, meaning the light of Nekudot of SAG that clothed that ZON of Partzuf Galgalta of AK. The phase four that is there connected to them (Inner Light Item 6), and this is the light that descended from the Einayim and expanded below Tabur of AK. The ARI says about it that only it is named “Nekudot” because it came out in the phase of the bottom Hey in the Einayim and YHV in the AHP.

25. Indeed, the above division of the two Partzufim from Tabur up and from Tabur down has been rooted in Partzuf SAG itself even before its departure. This is because then, too, the ARI states (Part 6, Item 6) that it is divided by tastes and dots (Nekudot). The tastes of SAG are the part of SAG that is not mixed with the inner MA and BON, which he compares to AVI, extending through Tabur of AK. The Nekudot of SAG are the part of SAG that clothed and connected in the inner MA and BON, which he compares to YESHSUT, beginning from the Tabur down.

Thus, back in Partzuf SAG before the departure of its lights, two separate Partzufim have been rooted in it, by the force of the connection with phase four of the inner MA and BON. Its upper Partzuf is called tastes, and is the phase of AVI, and its lower Partzuf is the phase of YESHSUT, called Nekudot.

Thus we have learned that the outer Partzuf MA and BON of AK, emanated from the outer Partzuf SAG of AK is divided into two Partzufim: the upper one until the Tabur, and the lower one from the Tabur down. When you regard both as one Partzuf, like the tastes and Nekudot of SAG, then the upper one will be considered GAR, and the lower one as VAK, in the same relation that AVI relate to the ZON of Atzilut.

26. Now you can understand what is presented in several places, that GAR of ZA remain in Ima during its Atzilut, and do not depart with it. It has been explained above (here Item 8) that the world of Nekudim is the first ZON that appears in the worlds, meaning MA and BON.

It also explains that the core of MA and BON is its connection with the phase four (here item 6). It is always emanated from Partzuf SAG, meaning Partzuf Bina, because as it is here, so it is in all the worlds. Hence, SAG is called Ima, since she is the emanator of ZON, meaning MA and BON.

In the first MA and BON you find that the emanated being from the SAG of AK had to come out in two Partzufim: Partzuf GAR from the Peh of SAG to Tabur, not incorporated with the bottom Hey, and Partzuf VAK from the Tabur down, incorporated in the bottom Hey.

The upper Partzuf above Tabur was swallowed and incorporated with Akudim of SAG because it has no phase of Nekudim at all, meaning the connection with the bottom Hey. Only the Partzuf from the Tabur down is considered Partzuf Nekudim, meaning MA and BON. Thus, the GAR of MA and BON remain and are swallowed in the Guf of Ima, meaning the SAG, and do not exit with the MA and BON.

In other words, they do not connect with them whatsoever since they are an entirely separated Partzuf, as the ARI says, that the light from Peh to Tabur is swallowed and incorporated in Akudim of SAG.

It is known that all the forces in the upper one must be in all its lower ones. Hence, the matter of the division of MA and BON into two Partzufim GAR and VAK that appeared in the first MA and BON, applies in all the Partzufim of MA and BON from here on. The GAR remains adhered and swallowed in its emanator, meaning Ima, and only the VAK emerge with the name MA and BON.

Cause and Consequence

We shall now explain the order of all the operations made in the worlds through cause and consequence thus far, meaning how every operation is necessarily caused with all its conditions by its original cause.

1. We shall begin with the world of restriction. The restriction was primarily on phase four, which is the phase of Malchut of Ein Sof, called the “Middle Point”. However, the departure of the light was from all the ten Sefirot, and these records that the light left after its departure are called the ten Sefirot of circles.

Afterwards, a screen was established in Malchut of the ten Sefirot of circles and the upper light expanded once more, until it struck that screen in the vessel of Malchut. From the striking of the upper light in the screen, a great light appeared, called reflected light.

This reflected light rose and clothed the upper light up to Keter, from below upward, and those ten Sefirot are called the Rosh of the line. After that the reflected light expanded once more with the upper light inside it from above downward, in the same amount it clothed from below upward before in the Rosh of the line.

That expansion from above downward is called Toch and Sof of the line, and these Rosh, Toch, Sof of the line are called “the first Partzuf of Adam Kadmon,” or “Partzuf Galgalta of AK.”

2. Thus we have before us ten operations:

1. The place where the restriction occurred.

2. The ten Sefirot that the records laidת called the ten Sefirot of circles.

3. The ten Sefirot called circles.

4. The screen in the vessel of Malchut.

5. The expansion of upper light once more.

6. The coupling by striking of the upper light with the screen.

7. Reflected light that becomes a garment and the phase of reception for the upper light.

8. The ten Sefirot of straightness, which are the Rosh of the line.

9. The expansion of Malchut with the reflected light into the ten Sefirot from above downward. The first nine Sefirot of those ten Sefirot are called the “Toch of the line,” and the Malchut of those ten Sefirot is called “the Sof of the line.”

10. Nekudot of the Sium of the line. From there down it is darkness and not light.

3. Now we will explain the connections of cause and consequence among them: First, the place where the restriction is made is caused by the departure of light of Ein Sof from there. Thus, the first thing to know is that there is no absence in the spiritual. Hence, any slight change in the spiritual does not mean that the first form is absent from its place, as in corporeality. Rather, it means that the first form remains in its place unchanged in any way, and the change in the form refers to an addition to the previous form. Thus, now there are to forms instead of one.

We must also remember that the law of separation in the spiritual is nothing more than the disparity of form. As the ax separates in the corporeal, so disparity of form separates in the spiritual. Thus, if the spiritual acquires some change within, it divides and becomes two. The distance between them is as the measure of the difference of form between them. If it is a slight difference, they are still considered close, but if the disparity is great, they are considered far from one another.

4. The reason for the restriction and the departure of light is that Malchut of Ein Sof, which is phase four, wanted a more complete equivalence of form with the upper light, as explained above in Part 1 Inner Light and Inner Observation. It explains there that there was not even a slight change made in Ein Sof itself by the restriction that was made, but that this world of restriction is only an addition, renewed over the light of Ein Sof.

The thing is that Malchut of Ein Sof wanted greater adhesion. Hence, a change of form occurred in her, for that yearning did not manifest in her in Ein Sof. Thus, it is considered that a new form was added here, and she departed from Malchut of Ein Sof, and acquired her own name, which is the phase of Keter of the world of restriction.

This Keter itself expanded into four phases, and when phase four in it appeared, wanting greater equivalence of form with the upper light, she diminished the will to receive in her and all the light that was there immediately departed. This is because the entire vessel of reception in the spirituals is the will to receive. Without the will to receive there is no light, because coercion applies only in the corporeal, of course.

Thus we have explained the operations, which are the place where the restriction was made and the ten Sefirot that the records made into ten vessels of circles left. The yearning for equivalence of form in Malchut of Ein Sof activated both of them together, meaning the expansion of light and its departure from there.

From them came the third act, the ten vessels of circles, because these records that remain after the departure are the circles. Thus, these three acts are necessary and stem from one another.

5. The fourth act is the screen in the vessel of Malchut of circles extending by the departure of light from all four phases. This is because the restriction was only on phase four while the departure was from all ten Sefirot, for at that time, phase four was the entire receptacle for the light.

Thus, there immediately awakened in her a desire to extend the light over only the first three phases, and not on phase four, for she couldn’t tolerate the darkness. Because of the manifestation of that desire, the fundamental boundary was elicited and born in the worlds, as it says, “Thus far shalt thou come, but no further.”

This refers to the limitation on receiving only in the first three phases. This form of reception is called “The correction of the screen in the vessel of Malchut”. It was extended by the extension of light from the emanator once more after the restriction.

Thus the fourth act and the fifth act have been explained, which are the screen in the vessel of Malchut, and the expansion of the upper light once more. This is because the departure of light activated both the screen and the extension of upper light once more, on the first three phases, for she could not tolerate the darkness.

6. The sixth act is the coupling by striking of the upper light with the screen, extending by the force of the upper light itself. The restriction and the screen made on phase four came out by the force of the emanated being itself, and the upper light extending from Ein Sof that filled the entire reality there without any boundary does not tolerate the boundary imprinted in the screen.

Quite the contrary, it wants to come into phase four as well, and fill the entire reality as is its custom, but the screen pushes it back by the force of its boundary. This is called coupling by striking. Thus, the coupling by striking is extended from the upper light itself.

7. The seventh act is that the reflected light, which becomes a garment and receptacle for the upper light, is drawn by the force of the striking of the screen in the upper light, to the extent that it pushes it back. This is because that full measure of the upper light that was fitting to come in phase four, and did not come there because of its detainment on the screen that pushed it back, is called reflected light.

Thus, the reflected light is extended from the striking of the screen on the upper light. Remember, that from the restriction onward, from the time phase four stopped being a receptacle for the upper light, the reflected light took its place. In other words, the reflected light became the vessel of reception instead of phase four before. Other than that, there is no vessel of reception.

8. The eighth act is the ten Sefirot of straightness in the phase of Rosh of the line. It is extended by the departure of the light during the restriction (see Item 5), as in the fifth act. However, they connect and clothe to be the roots to the Partzuf only through the reflected light in the above-mentioned seventh operation, relating to its clothing on them from below upward.

9. The ninth act is the expansion of Malchut with the reflected light in her from above downward into Toch and Sof. It is extended from the screen in Malchut of the Rosh.

She is considered moving from “potential to actual” because the same measure of rejection and measure of clothing that came out by the force of the screen in the ten Sefirot of Rosh, were only in “potential”. In fact, there are neither rejection nor clothing there. Rather, everything that is done in the ten Sefirot of Rosh in potential, manifests later in the Toch and Sof, called Guf, in practice.

The measure of the light that the reflected light clothed in the Rosh in “potential”, in that same measure the upper light is found to clothe in the Guf of facto. This clothing is called “the Toch of the Guf” from Peh to Tabur.

The Sium that the screen made in the ten Sefirot of Rosh in potential, meaning the phase of striking it made on the upper light, not letting it expand into phase four, appears in the Guf “in actual fact,” from the Tabur down to the Sium Raglayim. This is called the Sof part of the Partzuf.

Thus, from Sium Raglayim of the Partzuf downward, the middle point appears in actual fact, as the screen stops the upper light there altogether, and leaves a vacant space without light. Hence, the phase of Toch of the Guf is considered the position of the first nine Sefirot, and the phase of Sof of the Guf is regarded as the Sefira of Malchut alone, meaning the phase of limitation and power of Sium in her.

Thus the ninth operation and the tenth operation have been explained. These are the expansion Malchut from above downward to Toch and Sof, called Guf, and the point of the Sium of the line, under which it is darkness and not light, both activated by the screen of the Rosh.

10. Thus the cause and consequence through the elicitation of the first Partzuf of AK, called Partzuf Galgalta of AK, has been explained. Now we shall explain the elicitation of the five Partzufim of AK from one another by way of cause and consequence.

First we shall explain the causes for the birth of a Partzuf in general, meaning as it is in all the Partzufim equally, and then we will explain the particular Partzufim.

The first cause in the birth of a Partzuf is the clash between the surrounding light and the inner light, by which the screen of Guf of the Partzuf is refined and becomes as refined as the screen in Malchut of the Rosh. This is considered ascending and incorporating in the upper coupling of Rosh, along with the records of the ten Sefirot of Guf contained in it.

Its two upper records, called male and female, generate two kinds of couplings in the screen of Rosh. Through this incorporation, the screen and the records are renewed until it becomes apparent that its root is from the coarseness of Guf, except the last phase, which disappears from them.

Then they descend to the Guf once more, in its externality, to the place of the Chazeh, and the upper light expands in a coupling by striking on this screen, raising reflected light from the screen upward, and extends the ten Sefirot of Rosh, whose level reaches the Peh of the previous Partzuf.

After that Malchut expands from the Chazeh downward with the reflected light in her into the ten Sefirot of Guf in Toch and Sof. These Rosh, Toch, Sof are considered an upshot, a son to the former Partzuf, clothing it from the Peh of Rosh through its Sium.

11. Thus there are fourteen operations before us:

1. The clash between surrounding light and inner light.

2. The refinement of the screen.

3. The incorporation of the screen in the records of the ten Sefirot of the Guf.

4. Two upper records: male and female.

5. Two kinds of couplings in the screen of the Rosh.

6. Renewal of the coarseness in the screen and the records.

7. The manifestation of the coarseness of Guf in them.

8. The concealment of the record of the last phase in them.

9. Their exit from the Rosh.

10. Their arrival at the externality of the Guf of the previous Partzuf in the place of the Chazeh.

11. The coupling by striking performed on the screen in the place of the Chazeh, extending the ten Sefirot of Rosh.

12. The expansion of Malchut of the Rosh from the Chazeh down to the phase of Guf in Toch and Sof.

13. Clothing the previous Partzuf.

14. Its level begins from the Peh of the previous Partzuf.

12. Now we shall explain the cause and consequence connections in them. The first operation is the clash between surrounding light and inner light that is extended from the screen. To the extent that the screen draws and clothes the inner light in the Partzuf, it rejects the surrounding light that belongs to the Partzuf.

This is so because its ability to clothe the upper light comes entirely by its striking on the upper light that pushes the full measure of light that should expand in phase four to its posterior, not letting it expand in the Partzuf from its Tabur down. It is known that this light, which cannot clothe in the Partzuf, is the surrounding light of the Partzuf.

Hence, we find that the inner light and surrounding light contradict one another because the measure of the clothing inner light is as the measure of coarseness of the screen. Conversely, the measure of the surrounding light depends on the refinement of the vessels.

Thus, the surrounding light refines the screen and the inner light departs from the Partzuf. For this reason, the screen is the reason for the clash between surrounding light and inner light.

13. The second operation, which is the refinement of the screen, is extended from the clash between surrounding light and inner light, as in the first operation.

The third operation, which is the incorporation of the screen in the records of the ten Sefirot of Guf, comes together with the refinement of the screen extending from the clash between surrounding light and inner light. Since the screen is refined by an order of degrees, according to the Sefirot, it passes and comes within each and every one, mingling with it during its ascent.

When it is refined into phase three, it comes and becomes incorporated with the Sefira of ZA; and when it is refined into phase two, it comes and becomes incorporated with Bina, etc., similarly. Finally, it comes to the emanator and becomes incorporated with all of them.

14. The fourth operation, which is the two upper records of male and female, is extended by the force of the concealment of the last phase because of the refinement in each and every Partzuf.

For example, after the refinement of Partzuf Galgalta, phase four disappears, and after the refinement of Partzuf AB, phase three disappears, etc., meaning precisely to that part of coarseness in her that stands for extension and striking. However, the part of clothing in her, does not disappear, and this is called the male. It is unfit to make a coupling with the upper light, except when it connects with its closest phase that has a complete record, which is called its female.

For instance, after the refinement of Partzuf Galgalta, the last phase remains with only half of the record of phase four, meaning only from the phase of clothing, called the male. In order to make a coupling with the upper light, it must connect with phase three, which becomes its female, and then it can make a coupling with the upper light. Thus, the matter of male and female appears because of the concealment of the last phase of each Partzuf after its refinement.

15. The fifth operation is two kinds of couplings in the screen of Rosh. It comes together with the male and female that were made by the concealment of the last phase because at first, the female is incorporated with the male, and by the coupling with the upper light they draw light on the level of the male. From this coupling, it is still not extended to clothing in the vessels, due to the absence of extension in the male.

Hence, a second coupling is needed, where the male will be incorporated with the female, at which time the ten Sefirot at the level of the female will be drawn. From this second coupling, the light becomes fit to clothe in the vessels. Thus, the two kinds of couplings made on the male and female in the screen of Rosh are extended because of the concealment of the last phase after the refinement of the Partzuf.

16. The sixth operation, which is the renewal of the coarseness in the screen and the records, is extended by their unification in the screen of the Rosh, until they operate together with it in the coupling by striking on the upper light. This is because the lower one that comes in the place of the upper one truly becomes one with it.

Thus, immediately as they come to the Rosh, they are incorporated with the coarseness from below upward operating in the Rosh, hence their own coarseness is renewed, meaning the phase of “potential” coarseness, which is destined to appear in actual fact and turn into coarseness from above downward.

17. The seventh operation is the recognition of the coarseness of Guf in the screen and the records that rose. It comes along with the renewal of the coarseness that they have acquired during their unification with the screen of the Rosh.

With the renewal of their coarseness, the phase of from-above-downward in them immediately becomes apparent in the records, meaning the coarseness of Guf that they have already used before the ascent.

In the beginning, before they were refined from the coarseness in them, it was not at all apparent that they are Sefirot of Guf, for they were completely silent. Hence, they equalized with the phase of Rosh and rose and united with the screen of Rosh. However, after they acquired the phase of “potential” coarseness in the screen of Rosh, and the records were revived, along with it a certain measure of coarseness of Guf became instantly apparent, imprinted in them since they were in the Guf. This thing is considered disparity of form with respect to Malchut of Rosh.

18. The eighth operation is the concealment of the record of the last phase in them. It is extended by the force of the clash with the surrounding light, whose operation is discernible primarily on the last phase, and no record of her remains.

The ninth operation is their exit from the Rosh, extending by the discerning of their coarseness (see Item 17). This is considered disparity of form from Malchut of the Rosh because the disparity of form and the exit is the same.

19. The tenth operation is their emergence to the externality of the Guf of the previous Partzuf at the place of the Chazeh, extending form the concealment of the last phase. For example, after the refinement of Partzuf Galgalta of AK, its screen and records rose to the Rosh, and their coarseness returned except for the last phase. Thus, they have only phase three of the coarseness of the Guf that they had before the refinement, called Chazeh.

Phase four is the last phase to disappear from them because of the refinement. Hence, this level, which comes out on the coarseness of phase three, is considered externality over the previous Partzuf, as it is known that the coarser is regarded as higher and more internal. For this reason, they are externality to Partzuf Galgalta, which is phase four.

20. The eleventh operation is the coupling by striking performed on the screen in the place of the Chazeh. It is extended from the incorporation of the screen in the Malchut of Rosh, which was incorporated and acquired the coarseness of the phase of “potential” from screen of Rosh (see Item 16).

It was compelled to descend from the Rosh because of the coarseness of Guf that was discerned in the records that were incorporated in it. However, it is still not enough for actual coarseness of the vessels, but only when it first elicits, through the upper coupling, ten Sefirot of Rosh from below upward in the phase of “potential.” Afterwards, Malchut expands in the ten Sefirot from her and within her from above downward in the phase of vessels for actual clothing in Toch and Sof.

Thus the eleventh operation has been clarified, namely the coupling by striking. The twelfth operation is the expansion of Malchut of Rosh from the Chazeh down to the phase of Guf in Toch and Sof. Both are extended from the ascent and incorporation of the screen in Malchut of Rosh.

21. The thirteenth operation is the clothing over the previous Partzuf, extending and connected with the departure of lights of Guf of the previous Partzuf. This is because the new Partzuf fills the vessels that have been emptied of their lights with its light during the refinement of the screen and its ascent to the Rosh. It is considered that it clothes it with its new lights.

22. The fourteenth operation is when its level begins from the Peh of the previous Partzuf, extending by its birth and emergence from there, as is the nature of the branch that is attached where it exits and sucks off the root. Similarly, the entire root of the new Partzuf is from the incorporation of the screen of Guf in the Malchut of Rosh, called Peh. Hence its level is attached there, and from there it begins.

23. Thus we have explained the fourteen operations that cause the birth and emanation of a Partzuf from a Partzuf in general, as it is in all the Partzufim equally; how each causes and is caused by its prior cause in utter necessity. Now we shall explain the cascading of the Partzufim of AK by cause and consequence.

The ten operations that were made for the emanation of Partzuf Galgalta of AK through cause and consequence have already been explained (Item 1). After Partzuf Galgalta had been completed, the clash between the surrounding light and inner light began, and following it all the above fourteen operations until Partzuf AB of AK was emanated from it in Rosh, Toch, and Sof.

Thus, the Peh of Partzuf AB is AB at the place of the Chazeh of Partzuf Galgalta, since phase four, called Tabur of Galgalta, was not included in the screen of AB, as it is the last phase, which disappears along with the refinement. Hence, the ten Sefirot of Rosh AB stand from the place of the Chazeh to the Peh of Partzuf Galgalta, and its Sium Raglayim is above the Tabur of Galgalta, as it is phase four there. Also, AB has nothing of phase four, hence it cannot expand below Tabur of Galgalta.

24. After the Rosh, Toch, Sof of Partzuf AB has been completed, the clash between the surrounding light and inner light returns on it, as well. This activates all fourteen operations until Partzuf SAG of AK was emanated from it in Rosh, Toch, and Sof, namely the third Partzuf of AK.

There, too, the screen of its Rosh did not stand at the place of Tabur of AB, meaning in phase three of the Guf, which is the Tabur to AB, but at its Chazeh, since the last phase of AB is not included in the screen of SAG, as it disappeared with the refinement of the screen.

From the Chazeh to the Peh of AB stand the ten Sefirot of Rosh SAG, and from the Chazeh and below, the ten Sefirot of the Guf of SAG come out in Toch and Sof through the Sium Raglayim of the first Partzuf of AK, called Galgalta.

25. Here, in Partzuf SAG, two operations that were not in Partzuf AB were added: 1. It extended below Tabur of Galgalta of AK, as well, and clothed and illuminated in the vessels of Galgalta of AK from the Tabur and below. 2. It divided into two Partzufim on the Tabur of Galgalta of AK. From the Tabur upward, it is called AB of SAG, or tastes of SAG, and from the Tabur of Galgalta downward, it is called SAG, MA, BON of SAG, or dots, tags, letters of SAG.

The first operation, meaning what is extended below the Tabur of Galgalta, as well, is extended because there was still no restriction on the light of Bina, obstructing it from shining to phase four. Because the first restriction was only on light of Hochma, Partzuf AB, whose level is up to Hochma, could not expand below the Tabur of Galgalta, the place of phase four. However, the level of Partzuf SAG is only up to Bina, so it could shine into phase four, as well.

The second operation, meaning its division into tastes and dots, is extended from the first operation, from the force of the male of Partzuf SAG. The male of SAG is phase three of clothing. In the first coupling of the Rosh, it drew the level of Hochma, which clothes the vessel of Keter of SAG (see Inner Light, Item 1).

Thus, the vessel of the Keter of SAG, in which there is light of Hochma, had to end at the Tabur, as well, like Partuzf AB. For this reason, Keter of SAG, which is extended through Tabur, is called AB of SAG, or tastes. However, the male light cannot expand below Keter; therefore, the rest of the lower nine Sefirot of SAG expand from Tabur of Galgalta downward because there is no light of Hochma in them, but only the light of Bina, upon which the restriction does not apply. Thus, this part is called SAG of SAG, indicating that there is nothing of AB there.

26. After the Rosh, Toch, Sof of Partzuf SAG was completed, the clash between surrounding light and inner light returned on it, as well, and the rest of the fourteen operations related to it. Finally, the fourth Partzuf of AK was emanated from it, called MA and BON of AK. MA and BON, too, came out in two separate Partzufim from one another on the Tabur of Galgalta of AK, as Partzuf SAG, from which they are extended.

However, there are several very important operations added in the order of the emanation of Partzuf MA and BON. This is because they implanted the matter of the association of the quality of mercy with judgement, considered the beginning of the worlds, as the worlds would not have existed whatsoever were it not for them.

The fundamental cause of all these additional operations is the expansion of Nekudot of SAG from the Tabur of AK downward, meaning into the vessels of NHY of Galgalta, which are from phase four. In this manner, SAG, which is phase two and the first Hey of HaVaYaH , adhered to the NHY of Partzuf Galgalta, which are phase four, the bottom Hey of HaVaYaH.

This caused the second restriction in AK, as was the first restriction in Ein Sof (Part 6, Item 7). As the first restriction was on phase four, so here, the restriction was made on phase two. Also, as the first restriction removed the light from all four phases, and then returned and extended only the first nine Sefirot, here, too, the restriction that was made on phase two, removed the light from the entire Guf of SAG, and then returned and drew only the two Sefirot Keter and Hochma in the entire Rosh, Toch, Sof in this Partzuf MA and BON.

In the first restriction, the line of light of Ein Sof on Malchut of NHY of AK stopped at the place of this world and remained without light. Here, too, in the second restriction, the light of the line from Ein Sof stopped on Bina of NHY of AK. Thus, Bina, ZA, and Malchut remained below the point of restriction, without light.

Know, that here is where Bina acquired the name Beria in all the degrees, from the word “Bar” (external), such as “Batei Barai” (outskirts), meaning outwardly. Through the second restriction here, Bina in all the degrees went outside the degree, where Bina of the Rosh became the phase of Guf, Bina above the Tabur became below Tabur, and Bina of NHY went completely outside the Atzilut of the Partzuf, remaining without light, like the point of this world during the first restriction.

27. However, there is a great difference between the restriction here and the first restriction: There, the restriction on phase four was absolute, and can never change. Here, however, in the second restriction, it is not so finite, and might change by an upper coupling.

Hence, from here on there are states in each Partzuf: a state of Katnut [greatness/adulthood] and a state of Gadlut [smallness/infancy]. Consequently, two Roshim [pl. of Rosh] were established here: the first Rosh, where the two Heys are connected to each other permanently, which can never be separated. After that, a second Rosh was established, where their connection is not permanent, but ascends and descends.

The Parsa was set up between them. During the Katnut, the two Heys are connected in the Nikvey Einayim of the second Rosh by the force of the dominion of the upper Rosh. Then the lower one is regarded as being without a Rosh. During the Gadlut, performed by the illumination of AB, the Parsa conceals the first Rosh and its dominion is not apparent. At that time, the lower Hey descends from place of the Einayim of the second Rosh below the Peh of the second Rosh, and the three Sefirot AHP return to the Rosh. Then the lower one acquires the phase of Rosh and GAR.

28. Know, that Katnut and Gadlut apply only in Partzufim MA and BON in all the degrees, whereas the lower Hey is already in the Nikvey Einayim of their Rosh. They are considered the phase of Guf of that Rosh.

Thus you see that the ten Sefirot of Nekudim are considered the first MA and BON in the worlds. Even though half of the Partzuf of upper MA and BON clothes from the Peh of SAG downward, to the Tabur of Partzuf Galgalta of AK, it also stemmed form the Nikvey Einayim of Rosh of SAG. However, because the lower Hey is connected to the first Hey in it, it is no longer considered the phase of MA and BON.

This is so because the screen in it consists of the lower Hey when it came out of Nikvey Einayim of Rosh SAG, and descended to its corresponding phase, which is the Tabur. Thus, only the ten Sefirot of Nekudim are considered MA and BON, and only in them does the above matter of Katnut and Gadlut apply.

Moreover, even the GAR of Nekudim are not considered actual MA and BON because the lower Hey remains in Nikvey Einayim of the second Rosh, which are the GAR of Nekudim. Also, YHV without any manifestation of the lower Hey descended in the AHP of this Rosh Bet, which are the HB in it.

Thus, the lower Hey is only at the Keter of GAR of Nekudim, which is this Galgalta and Einayim of this Rosh. However, in these HB of GAR, there is only the phase of the first Hey. Thus, they, too, are not regarded as actual MA and BON. Nevertheless, the matter of Gadlut and Katnut does operate in them because there is still the lower Hey in them, as Holam over their letters YHV, meaning in the Keter.

The real MA and BON are the seven lower Sefirot of Nekudim, which are the true Guf of Nekudim. They are the first root of MA and BON in the worlds from now on, though the phase of MA does not exist in them for there was the breaking of the vessels in them (see Part 7). Only the phase of BON was left of it; hence, these MA and BON are only referred to as BON in the words of the ARI.

29. The lower Hey made four steps from the time she connected with the first Hey, and came in the Nikvey Einayim of Rosh SAG, until she came to her place, which is the Guf of Nekudim, called ZAT of Nekudim.

The first step is from Nikvey Einayim of Rosh SAG to the place of Tabur of Guf of the inner AK, which is the Nikvey Einayim of the first Rosh, called YESHSUT. There she permanently connected with the first Hey and became a fixed root to Partzuf MAN and BON in its phase of Katnut.

The second step is to Nikvey Einayim of the second Rosh, where there is the correction of the Parsa. The lower Hey is separated from the place of Nikvey Einayim by the coupling of AB SAG, and descends to the place of this Peh of Rosh.

The third step is the descent of the lower Hey from Nikvey Einayim below the Peh. It is called clothing of NHY of Keter as Mochin and GAR in Hochma and Bina of Nekudim. Through the descent of the lower Hey under the YHV, they return to the phase of Rosh, and where they were previously only HGT, they have now become HBD. They clothe the three upper joints of NHY of AK: Hochma on the upper joint of Netzah, Bina on the upper joint of Hod, and Daat on the upper joint of Yesod.

A fourth step is from Yesod of AK to Daat of HB, as a dot inside the letters of YHV. Then AVI make a coupling on the collective MAN from Vav and a dot, and engender the MA and BON to their place.

30. Thus, the main operations added to the emanation of MA and BON were explained here. Let us briefly explain them in an orderly manner:

Because of the expansion of the lower nine of SAG below the Tabur of the inner AK, illuminating to the vessels of NHY of the inner AK, the two Heys became adhered and connected. This is because the light of SAG is the phase of the first Hey, and NHY of the inner AK is the lower Hey.

Thus, when the matter of refinement of the screen returned to Partzuf SAG, as well, the screen was found to be consisting of two Partzufim here: Partzuf SAG and Partzuf Galgalta, raising them together to the Rosh of SAG, to Nikvey Einayim, meaning to phase one from there.

Because the lower Hey is not in its place, but was incorporated and united with the first Hey, meaning the first Hey received and became the phase of lower Hey, the coupling was made only on the first Hey. Consequently, two couplings were made there: one for the male, and one for the female. However, the primary coupling occurred in the phase of female, which is phase one, since she is complete with the phase of extension, too, from which there is expansion to the vessels.

When the coarseness of Guf in the screen became apparent, it went out of the Rosh of SAG and descended to its corresponding phase in the Guf, namely the Tabur of the inner AK. This is because there begins the place of the lower Hey, incorporated in the screen, and there it made a coupling with the upper light, and the ten Sefirot of Rosh called YESHSUT emerged from the Tabur and above.

Bina, ZA and Malchut of that Rosh already stand below Tabur because the lower Hey stands at its Hochma, which is also the place of Tabur, and the Sefirot below Hochma stand from the Tabur down. Also, they are the GAR of Nekudim, meaning the core of the Rosh of Nekudim. This is because the first Rosh is not at all considered Nekudim, as the lower Hey in the screen is below it, and the coarseness does not operate whatsoever from below upward. Hence, it is considered Akudim of SAG. For that reason GAR of Nekudim remain the phase of Rosh of the Nekudim, named the second Rosh.

This second Rosh has ten Sefirot, too, which are divided by the GAR. GE are incorporated in the Keter, and AHP are in Hochma and Bina. The lower Hey is in Keter, which is the second Rosh, and Hochma and Bina, which are AHP, departed from the second Rosh into the phase of HGT, meaning the phase of Guf.

You find in them that the lower Hey in the Einayim and the YHV in these AHP, meaning the lower Hey does not shine anything in these AHP, which are Hochma and Bina. Instead, they are only the phase of the first Hey.

The correction of the Parsa is on this second Rosh, where there are two corrections:

1. The first is that the two Heys contained in it are diagonal, meaning that a breaching of the Parsa is sometimes possible there. At that time the two Heys separated from one another and the lower Hey descended from there downward below Malchut of this Rosh, as Kamatz under the letters YHV.

2. The second is to hide and conceal at that time the force of the lower Hey that stands at the Nikvey Einayim of the first Rosh with a tight connection with the first Hey. It is so because had it not been for that concealment, it would have been impossible for the lower Hey of the second Rosh to descend below the letters.

Here was the root for the state of Katnut of the Partzufim made, meaning a possibility of ascent and Gadlut. However, it can never be that it would also diminish more than the level of Katnut that was in it. This guard is extended by the force of the lower Hey in the Nikvey Einayim of the first Rosh, tightly connected there with the first Hey. Also, the state of Gadlut was extended from the lower Hey in the Nikvey Einayim of the second Rosh.

Two operations were made in order to engender the Gadlut of Nekudim: The first is for the Rosh of the Nekudim, where by the coupling of AB SAG the lower Hey in the Einayim that stood above HB, which are YHV, descended and went under these letters YHV. In that the HB returned to the second Rosh, and the YHV that were HGT rose and became HBD.

This is called clothing NHY of Keter in Hochma and Bina. The second operation was for the ZAT, which are the true Guf of Nekudim. Yesod of AK illuminated the point of the lower Hey inside the letters, within the HB of Nekudim, as Melafom, which is a dot in the Vav. They became MAN in HB, made a coupling on them, and engendered the ZAT of Nekudim. This will be explained in the next part.

31. We find thirteen operations here:

1. The connection of the two Heys, the first Hey and the lower Hey.

2. The incorporation of the screen in the records of the two Partzufim from Partzuf SAG and from Partzuf Galgalta of AK.

3. The coupling was made only on the phase of the first Hey.

4. The descent of the screen after its incorporation in the two couplings of the Rosh, its arriving at the place of Tabur of the inner AK.

5. The first Rosh, called YESHSUT.

6. The second Rosh, called GAR of Nekudim.

7. The exit of Bina and ZON outside the degree in all the degrees.

8. The preparation of the place for the three separated worlds, called Beria, Yetzira, and Assiya, and the line of Ein Sof that previously stopped at the middle point, which is the point of this world. Also, the phase of Malchut of NHY of the inner AK rose above the new point of restriction to the place of Bina of NHY of the inner AK.

9. The division of the second Rosh itself into GE and AHP, where the lower Hey is in the Einayim and YHV in the AHP.

10. The correction of the Parsa.

11. The correction of Gadlut and Katnut.

12. The lowering of the lower Hey below the letters YHV, which was for the purpose of Gadlut and face-to-face of GAR of the Nekudim.

13. The arriving of the lower Hey into the letters for the purpose of the emanation of ZAT of Nekudim.

32. Now we shall explain the connections of cause and consequence in them:

The first is the connection of the two Heys. They extend from the illumination of the lower nine of SAG, which are phase two and lower Hey, into the vessels of the inner NHY of AK, which are phase four and lower Hey.

The second is the incorporation of the screen from the records of the two Partzufim, SAG and NHY of AK. They, too, extend from the illumination of SAG to the vessels of the inner AK.

The third is the coupling that was only on the coarseness of the first Hey. It is extended because the record of SAG is the principle, and the lower Hey of NHY of AK is subordinate to it, connected to SAG through its illumination to NHY.

The fourth is the descent of the screen to the place of Tabur. It is extended by the force of the lower Hey contained in that screen, and the connection of the Heys, which is from the Tabur of AK downward because of the expansion the light of SAG there, and not from the Tabur upward.

The fifth is the first Rosh. It is extended from the incorporation of the screen in the coarseness of the Rosh. Hence, as it descends below, as well, it first elicits the phase of from-below-upward, which is like all the Partzufim.

The sixth is the second Rosh, called GAR of Nekudim. It is extended from the AHP that departed from the first Rosh.

The seventh is the exit of Bina, ZA and Malchut from all the degrees. It is extended by the force of the lower Hey that was connected with the first Hey, and the first Hey receiving the form of the lower Hey. That creates a coupling in the Nikvey Einayim, and Bina and ZON exit from the Rosh, and similarly so from all the degrees.

33. The eighth is the place that became the three separated worlds BYA and the line of Ein Sof that stopped at the Bina of NHY of AK. It, too, is extended from the ascent of the lower Hey in Nikvey Einayim because Bina, ZA and Malchut of NHY came out below the point of the restriction, which has now risen above the Bina of NHY. This Bina became the world of Beria, the ZA, the world of Yetzira, and Malchut, the world of Assiya.

The ninth is the division of the second Rosh into lower Hey in the Einayim and YHV in the AHP. It is extended from the division of Partzuf SAG on tastes and dots, called AB and SAG (see above Item 25). Hence, the screen that rose from there to the Rosh of SAG elicited two phases of Rosh there:

1. One from the phase of tastes and AB, from which the upper Partzuf of MA is extended, beginning [another version from the manuscript of Baal HaSulam: in that] in Peh of SAG, and ending in Tabur.

2. And a second Rosh from the phase of Nekudot and SAG of SAG, from which the lower Partzuf of MA and BON is extended, beginning from the Tabur of AK downward, which are the ten Sefirot of Nekudim (see here Items 24, 25).

The first Rosh is from the phase of lower Hey in the Einayim, whose branches are Se’arot Rosh, and the second Rosh is from the phase of YHV in the AHP, whose branches are Se’arot Dikna (Inner Light Items 2 and 19).

It explains there that although the second Rosh is AHP of the first Rosh, still it is a complete Rosh in and of itself. The reason is that the screen descended to its phase of Nikvey Einayim and made the coupling with the upper light on the coarseness of the phases of Nekudot in it, producing the ten Sefirot from below upward.

It is so because in every place where the form of coarseness was renewed in the screen, a new coupling was made. Hence, there are three phases discerned in the second Rosh:

1. Bina, ZA and Malchut that emerged from the first Rosh.

2. The phase of complete Rosh, meaning that a new coupling was made on the phase of dots in it, which incorporate the lower Hey.

3. It is necessarily divided into GE and AHP, since the new coupling made in it was only in the Nikvey Einayim, meaning phase one. It is also regarded that its lower Hey is in the Einayim and YHV in the AHP, and the AHP came out of the Rosh.

It is known that the screen displays all the couplings it consists of in the Rosh of the upper one after it comes down to its place in the Guf of the upper one. Hence, these two Roshim appear below as well:

1. The first Rosh from Tabur upwards, called YESHSUT, considered tastes and AB.

2. The second Rosh from Tabur down.

They contain the same three above phases, which are a complete Rosh in and of themselves. Also, the AHP from the phase of the first Rosh, and the phase of division of the lower Hey in the Einayim and YHV in the AHP, where these AHP depart from this second Rosh.

34. The tenth is the correction of the Parsa. It, too, is extended from the division of Partzuf MA and BON into two Partzufim on the Tabur, rooted in and caused by the division of SAG into tastes and dots (see here Item 33).

It is so because originally they are one Partzuf, as the tastes and Nekudot of SAG extend from one Rosh: The tastes are Keter of the Guf SAG and the Nekudot are the lower nine of that Guf. Hence, the MA and BON, too, come from their screen. Although they have two Roshim, they are also considered one Guf.

Thus, this division is similar to the Parsa inside the intestines of a person, where this Parsa divides a single Guf and makes it be like two separate Gufim.

On the one hand, the boundary in the Parsa is similar to the boundary in the Tzipornayim of the Raglayim of the Partzuf, since it, too, stands and ends the upper Partzuf of MA and BON. It is related to Partzuf AB of SAG and tastes and is considered AVI of MA and BON, where the Tzipornayim of the Raglayim end on the Parsa.

On the other hand it is in the middle of the Partzuf, since on the part of the root the tastes and dots are only one Partzuf. Thus, the middle and the Sium are mixed in it together. Consequently, two corrections shine in it:

1. The force of the connection of the two Partzufim. It is assisted by the primary coupling of AB and SAG, when the AB of SAG and SAG of SAG became one and the lower Hey descended from the Einayim under the letters YHV, and the AHP in all the degrees return to their degree as in the beginning.

2. The second correction is the concealment of the permanent lower Hey in the first Rosh, so that it does not manifest its force when the AHP return to the Rosh. In that regard, she distinguishes the first Rosh above her as a separate Partzuf, not connected whatsoever with the second Rosh.

35. The eleventh is the correction of Gadlut and Katnut. The twelfth is the lowering of the lower Hey below the YHV, sufficient for the returning of HB of Nekudim face-to-face. It is extended by the coupling of AB and SAG the by the two corrections in the Parsa.

The thirteenth is the entry of the lower Hey into the letters for the purpose of emanating the ZAT of Nekudim, which are the real Guf. It is extended from the illumination of Yesod of AK to the Rosh of Nekudim, of the phase of Shuruk, which is a dot inside the Vav. This matter will be explained in completeness in Part 7.