TALMUD ESER SEFIROT
(The Study of the Ten Sefirot)
The Three Olamot Beria Yetzira Assiya
First, I will explain a certain matter that I had briefly heard from my teacher and then I will elaborate more as much as I heard later on.
His Guf was from Olam Yetzira, his Nefesh from Olam Beria, his Ruach from Nukva de ZA de Atzilut, and his Neshama from ZA de Atzilut. Also, He had Neshama to Neshama from Abba ve Ima de Atzilut.
We need a close examination here to compare this short text with the elaborate text presented later and with the rest of the articles regarding that matter. We must know that before the sin of Etz ha Daat Adam had two Behinot NRN; he had NRN from BYA and also NRN from Atzilut.
He also had a Malbush Hitzon on them like the current corporeal Guf about which it is said, “Then the Lord God formed man off the dust of the ground etc.” It is presented below that all the Olamot were on a higher level than they are now because from the current Chazeh de Yetzira downward was Mador ha Klipot, ZA de Atzilut was in the place of Abba and Nukva in the place of Ima.
Beria in the place of ZA de Atzilut and GAR de Yetzira in the place of Nukva de Atzilut. The bottom six of Yetzira in the place of the top six of the current Beria, GAR de Assiya in the place of the bottom four of the current Beria, and the bottom six of Assiya in the place of the top six of the current Yetzira. This is because the Sium Raglin was in the place of the current Chazeh de Yetzira (see item 55).
The Malbush Hitzon of Adam ha Rishon was made of Malchut de Assiya called “dust off the earth” and indeed the place of Beit ha Mikdash was built from this Beria de Malchut. However, Assiya was then completely above the current Chazeh de Yetzira.
Afterwards he had NRN from BYA, he had Nefesh Ruach from Assiya and Yetzira, which are also called “Behinat Guf” of Adam ha Rishon, because the VAK are called Guf. Finally, he had Neshama from Beria.
After that he had NRN from Atzilut, Nefesh from Nukva de Atzilut that was clothed in Olam Yetzira, and for the clothing of Nukva in Olam Yetzira, which is Behinat ZA. For this reason this Nefesh is named Ruach.
He had Ruach from ZA de Atzilut which is clothed in Olam Beria and for the dressing of ZA in Beria, which is Behinat Neshama and YESHSUT. Hence, this Ruach is named Neshama. In addition, he had Neshama to Neshama from ZON de Atzilut, which are then in the place of Abba ve Ima.
It is written, “His Guf was from Olam Yetzira,” meaning his Behinot Ruach Nefesh, called VAK or Guf, were both from Olam Yetzira. This is because the past Assiya stood above Chazeh de Yetzira and was thus considered that her Nefesh, which also received from Assiya, is also Behinat Yetzira compared to now.
It is written, “his Nefesh from Olam Beria.” It means that he had Behinat Neshama from Olam Beria, meaning his Behinat Neshama was from Olam Beria and it is called Nefesh relating to Nefesh de Atzilut. This is the meaning of “his Ruach from Nukva de ZA de Atzilut,” meaning from the part of Nukva clothed in the past GAR de Yetzira. It is called Ruach because of the Hitlabshut in Olam Yetzira which is Behinat ZA and Ruach.
This is the meaning of “and his Neshama from ZA de Atzilut.” In other words it is from the part of ZA clothed in Olam Beria. It is called Neshama even though everything that comes from ZA is only Ruach. This is because of his Hitlabshut in Beria, which is Behinat Neshama and Behinat YESHSUT.
It is written, “Also, He had Neshama to Neshama from Abba ve Ima,” meaning from ZON that rose and clothed AVI. This is because ZA rose to the place of Abba and Nukva to the place of Ima.
It is written in the Zohar, “The firmaments of Assiya exist on Eretz Israel to defend it etc.” The place of Beit ha Mikdash is opposite Beria and the Kodesh Kodashim is opposite the Upper Heichal Kodesh Kodashim of Beria.
ZA was then in the form of Neshama, which is Bina, and his Nukva was in the form of Ruach, which is ZA etc. called Neshama after ZA being up in the place of Bina etc. called Ruach after his Nukva having been at that time in the place of her husband ZA.
It is seemingly perplexing that he contradicts his own words. He says above that ZON rose up to Heichal Abba ve Ima, and below in the part (item 57) he says that ZA rose to the place of Bina and Nukva to the place of ZA.
The thing is that this speaks of ZA and Nukva that remained below clothed in Olam Yetzira and Beria. When ZA is clothed in Olam Beria it must give her from Bina de Atzilut because Beria receives only from Bina, as she is Behinat Bina de Guf and a Behina receives only from its corresponding Behina in the Elyon.
This is the meaning of the text “called Neshama after ZA being up in the place of Bina,” meaning he gives to Beria by receiving the Ohr above the Ohr from the place of Bina, which is the corresponding Behina of Beria.
It is written, “called Ruach after his Nukva having been at that time in the place of her husband Yodin.” This is because the Nukva that clothed in Olam Yetzira cannot give to Yetzira but only from the Ohr of ZA which is ascribed to Behinat Yetzira.
In order to give to Yetzira, she must be for her in the place of ZA, hence the Ohr is named after ZA, which is Ruach. Nonetheless, ZON themselves are on a higher degree because Nukva is in the place of Ima, which is YESHSUT, and ZA is in the place of Abba, which is the Upper AVI.
In Etz ha Daat, which is Olam Assiya that he was commanded not to eat from since he had no part in Assiya but only from Yetzira upward.
The meaning of the Mitzva that he was told not to eat from Etz ha Daat stems from the Sium Raglin of the three Olamot BYA that was on the current Chazeh de Yetzira. This was the end of the zone of the Kedusha and from there down was Mador ha Klipot.
It is so because only the first nine of the eight broken Melachim were sorted, which are the 248 Nitzotzin. However, their Malchuiot fell from the Chazeh down to the general place of BYA, which are the eight Malchuiot. Each of them consists of four Behinot, which are 32 in Gimatria, and they became the Klipot that are not good for anything, called Lev ha Even (The Stony Heart).
This is so because they are not sorted at all before the end of correction when Malchut de Tzimtzum Aleph that was concealed in RADLA will appear. Then, even SAM will be a holy angel, as then “He will swallow up death for ever.”
It is written, “he was commanded not to eat from since he had no part in Assiya but only from Yetzira upward,” meaning the current Assiya that is clothed in Mador ha Klipot and has contact with the above Lev ha Even. This is because the past Assiya ended entirely above the Chazeh of the general place of BYA which is above the current Chazeh de Yetzira.
Because of this Sium he was given the commandment of prohibition on eating the Etz ha Daat so that he would have no contact with the Klipot that cling to Assiya, meaning the Achoraim of Assiya that remained Achor be Achor. He was forbidden to eat the Etz ha Daat, meaning to extend He’arah to the Achoraim since the Shefa would reach the Kelim in the above-mentioned Lev ha Even, and he would die as in the case of the breaking of the vessels.
Since he broke it and ate from Etz ha Daat, which is Assiya, he flawed all the Olamot. Hence, they all descended from their degree because Yetzira clothed in Assiya.
It means in the past Olam Assiya too, when he stood at the first six of the current Olam Yetzira. It was therefore considered Olam Yetzira since the Tachton that stands in the place of the Elyon becomes like him (see item 60). Hence, now after the sin of Etz ha Daat he fell to the Behinat current Assiya that stands clothed in Mador ha Klipot. Also, the reason why the eating of Etz ha Daat caused the Hitlabshut of Assiya in the Klipot will be explained below (item 52).
Eretz Israel that was opposite Yetzira does not receive from it but through Assiya.
Prior to the sin, Yetzira was in the place of Beria, the Upper four of Nukva de ZA in the place of Nukva de ZA and the lower six in the place of the Upper six of Beria. Then, Eretz Israel, which is opposite the Yetzira received from the current Beria.
After the sin, the Upper six of Yetzira fell inside the past Assiya, and the bottom four of Yetzira fell to the place of the Klipot. This is so because from Chazeh de Yetzira downward they fell to Mador ha Klipot which is from the Chazeh down of the place of BYA.
Thus, Eretz Israel cannot receive from its corresponding Behina, which is Yetzira, except through Assiya from before the sin, meaning according to the state that was in the first Behina when Adam ha Rishon was born.
Beria is clothed in Yetzira, Nukva de Atzilut clothed in Beria and ZA clothed in its Nukva.
Beria that stood at the place of ZA de Atzilut descended below Parsa because of the sin to the place of the bottom six of Yetzira from before the sin, meaning the state at the time of the birth of Adam ha Rishon. ZA, which stood in the place of Upper Abba, descended to the place of the Nukva, to its Behinat from the Chazeh down, belonging to its Nukva and became Behinat VAK without a Rosh.
Thus, the principle state is the state of the Olamot prior to the sin, meaning in the first Behina at the time of the birth of the Neshama of Adam ha Rishon. ZA was in the place of Abba, its Nukva in the place of Ima and Beria in the place of ZA. GAR de Yetzira in the place of Nukva de ZA and her VAK in the place of the top six de Yetzira through the Chazeh.
After the sin ZA fell from its Chazeh downward and became VAK without a Rosh, and Nukva a Nekuda. Beria fell below Parsa in the place of the bottom six of Yetzira and the top four of the past Assiya. Yetzira fell to the place of the bottom six de Assiya and the top four of Mador ha Klipot and Assiya fell all the way down to the Eser Sefirot of Mador ha Klipot.
Know, that these bottom four of Yetzira from her Chazeh down when she fell to Mador ha Klipot are sometimes called Malchut de Yetzira because anything from the Chazeh down of any degree is considered Malchut.
His Guf is from Olam ha Zeh, his Nefesh from Assiya and his Ruach from Yetzira, the place where his Guf first was.
This is because the Guf of Adam is always from Malchut de Assiya, called “dust” and the Malbush Hitzon of its NRN is made of it (Ohr Pnimi item 43). The place of the sin when Olam Assiya was in the place of the first six de Yetzira up to the Chazeh, his Behinat Guf was also made of the Behinat current Yetzira because the Tachton that rises to the place of the Elyon becomes like him.
After he sinned in Etz ha Daat and all Eser Sefirot de Assiya fell to the place of the Klipot his Guf was made of Olam ha Zeh, which is Behinat Malchut of the current Olam Assiya. His Nefesh was made of the Upper nine de Assiya and his Ruach was made of the current Olam Yetzira in the place of the bottom six of the past Assiya.
Also, his Neshama was made of the current Beria in the place of the bottom six of the former Yetzira and he completely lost the NRN de Atzilut that he had prior to the sin. You should also know that these NRN de Beria that the Rav mentions do not mean that they remained in him after the sin. This is because after the sin nothing was left in him but Nefesh de Nefesh, as the Rav wrote in Shaar HaPsukim. Rather, it means that after he had repented, he acquired NRN from BYA once again.
Now the Nefesh of Adam was from Nukva de ZA that descended in the place of Nefesh in Beria, and his Ruach was from ZA that descended in the place of his Nukva etc. does not dispute with the article of Sabba, which speaks of after the sin.
Explanation: After the sin ZA came down to Behinat VAK and he is his Behinat from the Chazeh down, which belongs to Nukva. Thus, ZA descended to the degree of Nukva from before, and Nukva herself descended to a single Nekuda under the Yesod. Her bottom nine descended to Olam Beria, and you find that the Nukva descended to Beria.
This is the meaning of the words of the Rav that when he says that Nefesh is from Nukva and Ruach from ZA, he speaks of after the sin of Adam ha Rishon, when ZA became VAK and the Nukva a Nekuda under Yesod.
It is written, “In that, the text that states that Nefesh and Ruach are Malchut and Tifferet is correct and does not dispute with the article of Sabba, which speaks of after the sin.” It means that it will not disagree with the text of the Sabba because the Sabba speaks of after the sin, and the words that speak after the sin relate to his words that NR are Tifferet and Malchut.
Etz ha Daat is good, Matatron, and bad, Sam’el etc. However, after Yetzira came down and clothed in Assiya, Yetzira is called “Etz ha Daat of good and bad”, the name of Assiya.
Interpretation: After the sin the Upper six of Yetzira fell to the place of the lower six of Assiya and her lower half from the Chazeh down fell to the place of the Klipot. Hence, she is now half good, meaning her KHB HGT through the Chazeh, where she stands above Mador ha Klipot. She is also half bad, meaning her TNHYM from the Chazeh down, clothed in Mador ha Klipot where the Tachtonim cannot receive the He’arat Yetzira except when it passes through the Klipot.
This is the meaning of “good, Matatron”, meaning the Behinat from the Chazeh upward in her, and “bad, Sam’el”, meaning the Behinat from the Chazeh down in her, clothed in Mador ha Klipot, whose Rosh is called “Sam’el”. This is the meaning of Etz ha Daat of good and bad: good from the perspective of Matatron and bad from the perspective of Sam’el. All this occurred because of the sin of Etz ha Daat, though before the sin Etz ha Daat was only in Assiya.
We must understand that, since before the sin Olam Assiya too had no contact with Mador ha Klipot. Thus, why was Olam Assiya in a state of Etz ha Daat of good and bad? Moreover, according to what the Rav writes below (item 87), that on the eve of Shabbat in the twilight, before the sin of Adam ha Rishon, all of BYA rose to Atzilut, and Yetzira and Assiya rose to the place of ZON de Atzilut and were Panim be Panim?
After all, Olam Assiya was already in the place of Nukva de Atzilut with all her Eser Sefirot, and how does he say here that she was in a state of Etz ha Daat of good and bad? It must not be said that the sin was before that, since after the sin the Olamot had already fallen.
They also say in Masechet Sanhedrin that he sinned on the tenth hour, was sentenced on the eleventh, and was expelled from Gan Eden on the twelfth. Thus, the sin was after the twilight, and how are there good and bad in Assiya that rose to Atzilut, since it is written about Atzilut that “evil shall not sojourn with Thee”?
When you study the book Shaar HaPsukim, you will find that the Rav himself addressed it and explained it thus: We shall explain for you one rule and that will explain and settle all the mentioned articles. Know, that every Behinat middle line from the Chazeh down where the Orot are uncovered, whether in ZA, in Nukva de Atzilut, in Beria, or Yetzira, or Assiya, it is called Etz ha Daat.
Thus, when the Rav says here that Etz ha Daat is only in Assiya it refers to the Assiya of every Partzuf and every degree of the degrees and the Olamot. This is because from the Chazeh of every Olam and every Partzuf downward, it is considered as Assiya or Malchut of that Partzuf, even though they have five Sefirot TNHYM there.
However, not all the Assiya of the Partzuf is called Etz ha Daat, only the Behinat middle line in it, which is Yesod. This is because the three Kavim de Assiya are NHY and the middle line is Yesod. The Rav describes more accurately in the Tree of Life that only Behinat Ateret Yesod is called Etz ha Daat. This is why the Rav writes here that there is only Etz ha Daat of good and bad in Assiya.
However, the Rav says (Tree of Life) that the sin of Adam ha Rishon was in the lower Gan Eden, which is Bina de Malchut de Assiya. The Karka of that Gan Eden does not touch this Eretz of ours, meaning the Nekuda de Olam ha Zeh.
Thus, according to the Rav’s words here, Olam Assiya, which was already entirely in the place of Nukva de Atzilut, was also the Karka of the Gan Eden Tachton in Malchut of Olam Assiya that rose in the very place of Karka de Atzilut itself. Hence, why does the Rav say there that the Karka of the lower Gan Eden touched and did not touch our Eretz when our Eretz was below in the Hitzoniut of the Olamot that did not rise at all in all the ascents on the eve of Shabbat before the sin (item 88)?
Moreover, only the Pnimiut of the three Olamot BYA rose before the sin of Etz ha Daat, not all the Hitzoniut which is Behinat from Chazeh de TNHY de AK downward that became the place of BYA (see item 3). It turns out that the Karka of the Gan Eden Tachton stood at the Karka of Olam Atzilut and our Eretz is below the Raglaim of AK with respect to Behinat Malchut de Tzimtzum Aleph. The entire Hitzoniut de BYA severs them and the distance between them is great, so how does he say that Karka Gan Eden touched and did not touch our Eretz?
There is indeed great depth here and this is a very important matter. First we must know that even before the sin of Adam ha Rishon the Klipot came opposite Olam Atzilut, but they did not have Behinat Panim be Panim, but were merely as Vav and Nekuda.
In general there are three Klipot: Ruach Se'arah, Anan Gadol, and Esh Mitlakahat, which cling to Noga. This Noga is half good and half bad because when Noga is attached to the Gevul of Parsa de Atzilut she is good, and when the three above Klipot cleave to her, she becomes as evil as they.
This is the meaning of the serpent being turned into a rod and the rod turning into a serpent. The three above Klipot are the serpent. When Noga clings to the Gevul of the Kedusha she is called “a rod” and she is good, and when the Klipot cling to her the rod turns into a serpent and it is bad.
Explanation: the Klipot are built from the deficits in Kedusha, as it is written, “I shall be filled with her that is laid waste” since Tzor is only built out of the ruin of Jerusalem. Thus the Shoresh became the Klipot immediately with the deficit that was made at the outset of Tzimtzum Aleph. This is because of the Tzimtzum that was made on Behina Dalet to not receive the Ohr Elyon into her.
This is considered Malchut de Klipa and only Behinat Nekuda, meaning merely Behinat Shoresh. However, after Tzimtzum Bet the Hey Tata'a rose to Nikvey Eynaim when Malchut ha Mesayemet under the place of Sium Raglin de AK rose to the place of Bina de Guf, which is Chazeh de Tifferet.
Then the two bottom thirds of Tifferet and NHYM, which are Bina ZA and Malchut de Guf became Behinat vacant and empty Halal without Ohr (Part 16 item 3). Then these three above Klipot were made one opposite the other, meaning opposite the three Kelim Bina ZA and Malchut de Guf, which now remained as vacant Halal.
Ruach Se'arah is opposite Assiya, which is Malchut, Anan Gadol is opposite Yetzira, which is ZA, and Esh Mitlakahat is opposite Beria, which is Bina. Because this place of Halal in BYA caused a lessening in Atzilut, which is the meaning of the amputee going out with his stilt, there is the Behinat three above Klipot opposite from Olam Atzilut too. However, prior to the sin of Adam ha Rishon the Klipot were not built, and they were also separated from the Kedusha.
This matter of separation of the Klipot was made by the force of two great Tikkunim that were corrected in Olam Atzilut: 1 – The Inner AVI were concealed, which are GAR de Haya; 2 – Behina Dalet was concealed in RADLA that the Mochin de Yechida come out on.
Explanation: The breaking of the vessels de ZAT de Nekudim happened because of the He’arat AB that they received during the Mochin de Haya that lowered the Hey Tata'a to the Peh as in Tzimtzum Aleph. Then the strength of the Parsa was cancelled and the ZAT de Nekudim expanded to the restricted place of BYA, and hence broke, died and fell to the Klipot.
The two above Tikkunim were made in Olam Atzilut in order to correct that, meaning in order to be able to receive Mochin de Gadlut by He’arat AB that lowers the Hey Tata'a from the Eynaim to the Peh. However, it is without expanding below Parsa to the restricted place of BYA. 1 – The Hey Tata'a was concealed in RADLA, thus even when He’arat AB lowers Hey Tata'a to the Peh there is no actual Behinat Malchut there, only Yesod de Malchut; 2 – The Inner AVI were concealed, which are the Behinat GAR de He’arat AB, and all that remains is Behinat He’arat VAK de He’arat AB. This does not expand from above downward at all, only illuminates from below upward, meaning only from the Parsa upward.
Thus, you find that the force of Parsa is always kept so that it is not cancelled as during the breaking of the vessels and no He’arah de Atzilut will expand to the restricted place of BYA. Therefore, the Klipot were separated from the Kedusha altogether because Kedusha no longer expands below the Parsa and the Klipot can no longer rob the Kedusha as during the breaking of the vessels.
Now you can understand what the Rav wrote above in item 56. In the first Behina, meaning at the time of the birth of the Neshama of Adam ha Rishon, although ZA rose to the Upper AVI and Mochin de Haya illuminated, it did not help to make them able to raise all Eser Sefirot de Olam Yetzira, only GAR de Yetzira, while the VAK remained below Parsa.
This is so because there is no Behinat from above downward in Mochin de Haya as the Inner AVI were concealed. For that reason it suffices to raise only GAR de Yetzira, which are Behinat from below upward and can rise to Atzilut. The VAK de Yetzira, however, did not receive any Tikun from these Mochin since there is no Behinat from above downward in that which expands to the VAK as well.
Now you can also understand what the Rav wrote in the ascents in the second Behina on the eve of Shabbat after midnight, when ZA rose to AA and acquired the Mochin de Yechida. Still, it only helped GAR de Olam Assiya to be able to rise to Atzilut but ZAT de Assiya remained below the Parsa and did not receive any Tikun (see below item 80).
This is so because of the concealment of the Hey Tata'a in RADLA, and thus even in Mochin de Yechida that emerge by the lowering of the Hey Tata'a to the Peh there is no actual Zivug on Behina Dalet, only on Behinat Yesod de Malchut.
For that reason the Nukva de ZA cannot rise there and be mingled in that Zivug since there is nothing of her Behina there. This is because Yesod and Atara are Behinat Nukva of the Guf de ZA, which is good for Behinat Zivug de ZA and Leah, being Behinat from Chazeh de ZA upward and there is no Hitpashtut there from above downward to Behinat Rachel.
It follows that only Behinat from the Chazeh upward of ZA rose to AA and received Ohr Yechida, and from its Chazeh down which is Rachel, Nukva de ZA, remained below in AVI. They did not receive anything from the Mochin de Yechida. Hence in Assiya too, only her GAR that could receive from the great Nukva, Leah, rose to Atzilut. However, ZAT de Assiya did not receive anything from these Mochin and could not ascend to Atzilut.
Moreover, even in the third Behina of the eve of Shabbat, at twilight, when the bottom six of Assiya rose above Parsa to Atzilut, it was not a complete ascent by Zivug on Behina Dalet, as this is utterly impossible. After all, she is concealed in RADLA.
Rather the ascent was as “additions of Shabbat”, which is the great dominion of Kedusha, as it is written that all the Dinim are impregnated in her. Hence, this He’arah helped only for the day of Shabbat and not before the Kodesh of the Shabbat.
The Rav wrote in the Tree of Life: “Adam ha Rishon could correct only the Olamot Elyonim, but he did not correct Olam Assiya which is all Klipot and this Olam remained in Behinat Achor be Achor etc. The exterior have a hold there among those Achoraim between the cleaved, and this is the meaning of ‘other gods’, meaning other gods that cleave to the Achoraim.”
Explanation: It is explained that although ZA rose in AA by the He’arat AB that lowers the Hey Tata'a to the Peh, there is still no actual Hey Tata'a there. This is because she was concealed. Rather, she is Malchut de Ima, contained in Yesod de Malchut.
This is enough for it only with Mochin de Ima of the Ohr Yechida, since there is NRNHY in the Ohr Yechida and then ZA received only the Neshama of Yechida. For that reason only ZA and Leah rise to AA and Rachel remains below.
It is known that Mochin de Neshama suffice only to being GAR to the Behinat from the Chazeh up, but from the Chazeh down he remains Achor be Achor with Rachel, as it is written, “their hinder parts were inward and their faces outward.” It means that there is only He’arah for Kelim de Panim there, called HBD HGT, but the Kelim de Achoraim which are NHY are hidden there inside the HGT.
This is so because they need to hide from the exterior that seize them because all that the exterior want is to annul the ending force of Parsa as during the breaking of the vessels. Thus they could receive He’arat Atzilut once more as during the breaking of the vessels.
For that reason their hold is on these NHY of Assiya that need the He’arah from above downward, whose Tikun is only by the annulment of the Parsa. At that time He’arat Atzilut will expand once more to the place of the Klipot as during the breaking of the vessels.
It turns out that as long as NHY de Assiya are concealed in the form of “their hinder parts were inward” and do not awaken to receive their Shefa, the Klipot are separated from the Kedusha. This is because they cannot suck from the Kelim de Panim de Assiya since they only receive from below upward and the Gevul of the Parsa is well kept to not expand there to the restricted place of BYA where the Klipot receive it.
However, when the Kelim de Achoraim awaken to suck from the He’arat GAR it cancels the Gevul in the Parsa. This is so because they can only receive from the Behinat GAR that comes from above downward and cancels the Parsa as in the case of the breaking of the vessels.
This is why the Klipot are called “other gods”. The Rav explained that it is because they cleave to the Achoraim. In other words, if the Achoraim de Assiya, which are the above NHY, would extend Shefa GAR from above downward the Shefa will instantly reach the Klipot since they are their actual Behina, meaning Behinat Lev ha Even.
The Rav writes that Olam Assiya is all Klipot (item 144) because in fact they hold to the Achoraim de Yetzira too. Even Olam Yetzira which is corrected in Mochin de Haya cannot receive them but only in its GAR, meaning from below upward because of the above reason that the Inner AVI were concealed. For that reason they have a hold also from Chazeh de Yetzira downward.
However, this is only half of Yetzira, not all of it. Conversely, in Olam Assiya where the entire Behina Dalet was concealed in RADLA, which is the gist of Olam Assiya, all of it is considered Klipot. This is because all that she extends from her share downward comes in the Klipot, which are the remains of the Melachim in the form of Lev ha Even.
This was the sin of Adam ha Rishon. He extended GAR de Haya that shine inside the Achoraim de Assiya and Yetzira, meaning that pass the Gevul of the Parsa as in the case of the breaking of the vessels. By so doing he too caused the breaking of the vessels because all his organs fell inside the Klipot. He also caused the Olamot to descend, and the bottom four of Yetzira and all Eser Sefirot de Assiya were greatly blemished since they were clothed in Mador ha Klipot (see item 94).
It is written, “Adam ha Rishon could correct only the Olamot Elyonim. However, he did not correct Olam Assiya which is purely Klipot, and this Olam remained in Behinat Achor be Achor. There, in those Achoraim, since there are many Klipot there the waste is more than the food and there is hold for the exterior among these Achoraim among the cleaved. This is the meaning of ‘other gods’.”
This means that Kelim de Achoraim de Olam Assiya are only corrected by manifestation of GAR de Haya and the manifestation of Malchut de Behina Dalet concealed in RADLA. She extends the Mochin from above downward and cancels the Gevul of the Parsa de Tzimtzum Bet.
Since this manifestation does not happen in the six thousand years before the end of correction, it follows that there is no correction and sorting to those Achoraim de Assiya. This is because they are Behinat Lev ha Even, whose only desire is for that Shefa, since this is their share. Their entire sustenance and vitalizing force is out of that desire.
The bottom six of Assiya rose to Atzilut in the third Behina of the eve of Shabbat at twilight and the Yetzira and Assiya became Panim be Panim (item 87). However, this was only because of the addition of Shabbat, which is the authority of Kedusha of the day of Shabbat itself, as it is said “All the judgments are impregnated in her.”
However, it was not because of the raising of MAN and the sorts since there is no sorting for them throughout the six thousand years. Hence, although the Achoraim de Assiya appeared there and became Panim be Panim, with regard to the weekdays they are still considered Achor be Achor.
The addition of Shabbat dominates only on the day of the Shabbat, meaning after the Shabbat is sanctified. This is the meaning of the words of the sages, that if he had waited with his Zivug to the day of Shabbat, there would have been no hold to the exteriors. His whole sin was that he rushed in his Zivug while it was still weekday.
It is written in the Tree of Life that “the Karka of the Garden touches and does not touch our Eretz.” Because of the ascent that was made in the addition of Shabbat when the Karka of the Garden rose to Atzilut, it certainly had no contact with our Eretz.
Indeed, before he sanctified the Shabbat she was still connected with other gods that cleave there to the Achoraim, as with regard to weekdays there weren’t any sorts. It follows that she touches our Eretz, which is the restricted Behina Dalet who is forbidden to receive any He’arat Atzilut.
In this manner she touches from the perspective of the weekdays and does not touch from the perspective of the addition of Shabbat. The sin of Adam ha Rishon in eating Etz ha Daat means that he extended Mochin in the Zivug of Yetzira and Assiya Panim be Panim on a weekday.
These Mochin cancel the Gevul of the Parsa and come in the Klipot. This gives strength to the serpent, which consists of all three Klipot, to enter the lower Gan Eden and touch the Ateret Yesod, called Etz ha Daat.
This is the meaning of the tree shouting and saying, “Do not touch me!” The Rav wrote in the Tree of Life that by this touching, all the Upper Mochin that Adam acquired in these three Behinot of the eve of Shabbat, called Zihara Ela’a (Upper Radiance), fell and clothed in a Guf of Olam ha Zeh of the Klipot.
In Beit Shaar HaKavanot (Ohr Pashut item 19) it is explained in implication. Thus we have thoroughly explained the matter of Etz ha Daat which is only in Assiya and that it is all Klipot. From here you will also understand that the matter of Etz ha Daat and the matter of the breaking of the vessels are indeed the same matter, except this was in the Olamot and that was in the Neshamot.
The Guf of Adam was made of Yetzira, hence the word “created” etc. after Beria descended and clothed in Yetzira it is as though he was created from Beria.
As ZA is Behinat Yetzira de Atzilut, so Adam ha Rishon is discerned as the bottom Yetzira de BYA, meaning from the aspect of Ohr de Tolada. In this aspect he has no part in Bina which is Beria and is not fitting for Behinat Neshama and Mochin.
Instead, because of the ascent of the Hey Tata'a to Nikvey Eynaim, Bina herself expanded to Behinat ZON, called Yetzira and Assiya, or ZAT de Bina, in the form of VAK without a Rosh. In consequence, ZON were rooted in Bina.
Hence, although in principle ZA is VAK without a Rosh, when it rises to MAN to Bina and returns the AVI Panim be Panim, in consequence YESHSUT acquire their GAR, thus ZA also acquires Behinat Rosh. The rule is that everything that the Tachton induces in the Elyon returns to the Tachton in the same measure.
Consequently, Adam ha Tachton too can receive the Behinat Rosh from the ZON because after the ZON rise to AVI they become like them. Thus, although in the beginning of its creation, Adam is not worthy of Behinat Rosh because he has no part in Beria, yet through his ascent to MAN to ZON he causes them Behinat GAR from their Chazeh down too.
Since except the ascent of Adam to MAN ZON did not have Behinat GAR but only from the Chazeh up, he also acquires by himself that measure that Adam caused to extend in Chazeh de ZON down and attains Behinat GAR as they do. The discernment is that Adam, which is Yetzira, rose to Beria because he received GAR from Behinat Beria and equalized with her. You should also remember that BYA, Bina, ZON and NRN de Adam ha Rishon are one matter both in Atzilut and in the lower BYA.
During the birth of Adam ha Rishon the Olamot were already in the form of Beria, as the Rav wrote that Yetzira and Assiya de Atzilut were already in the place of Beria de Atzilut. This means that ZON de Atzilut have already ascended to AVI de Atzilut hence the lower BYA and NRN de Adam ha Rishon, which are their Tolada, were thus born in Behinat Beria.
The Guf of Adam ha Rishon, which is Yetzira, came out in the place of the top six de Beria, by which they had Rosh in Atzilut in the place of ZON. The Rosh itself, called Bina or Beria, was in the place of ZA de Atzilut, and the Garon, which is GAR de VAK or GAR de Yetzira, was in the place of Nukva de Atzilut.
This is the meaning of, “Then the Lord God formed man etc.” This is because there was a complete Yetzira in a complete Rosh from Atzilut since HaVaYaH Elokim implies perfection since Yetzira acquired the very same virtue of Beria.
However, after the sin when Beria descended once more to being Yetzira, which means that the Mochin de GAR that ZA caused YESHSUT departed, YESHSUT descended to VAK without a Rosh which is Yetzira. Also, the Mochin from ZA departed and he returned to Behinat VAK without a Rosh.
Hence, all this is considered that Beria descended to being Yetzira. This is the meaning of “And God created man etc.” It is so because Elokim designates Behinat Mochin de Katnut due to the Behinat Beria that became VAK without a Rosh.
That settles a difficult question: Beria is more important than Yetzira. Hence, why does it write in “formed” a full HaVaYaH Elokim, and in “created” only the name Elokim? According to the words of the Rav we can thoroughly understand that “formed” relates to the complete Yetzira after she had been turned into actual Beria and acquired Rosh from Atzilut. This is why the full name is used. “Created”, however, relates to his Behina after the sin on Behinat VAK without a Rosh, meaning on Beria that fell to being like Yetzira. This is why it only writes the name Elokim, indicating Katnut.
Therefore we should not ask why it is written, “created” when it should have written “formed”. The answer is that he did not return to actual Behinat Yetzira, as then it would never have been suitable for GAR.
Instead, he returned to BYA and is therefore still worthy of reforming his actions so as to raise MAN anew to ZON and extend Mochin de Gadlut in the same amount that he causes in the Elyonim. This is the precision of “created”, designating that he still holds to Beria, though to Katnut of Beria.
You already know that she only takes the place of the last four of ZA, namely Netzah Hod Yesod Malchut in him. She stands opposite them from behind, hence the name Dalet, since her place is only in the four mentioned Sefirot.
The bottom six of Assiya were in the place where now the first six of Yetzira.
Here we must remember what the Rav wrote above (item 20) that only ZON are sorted in the Beten of Ima and nothing more, and Rosh de Beria is sorted in Beten Nukva de ZA de Atzilut.
The rule is that every Partzuf is emanated in its adjacent Upper degree. You can see that according to the current state of the Olamot, ZA is in Behinat VAK and Nukva in Behinat Nekuda from the perspective of the permanent state. From that state it is impossible that the Rosh of Beria will come out from the Beten of Nukva de Atzilut.
This is so because when even for herself she is not a Partzuf, how can she emanate a second Partzuf below her? The rule is that the Partzuf cannot emanate a Partzuf Tachton below it before it grows to Behinat Neshama in itself (see item 60).
The Rav elaborated here to explain the order of the emergence of BYA from its beginning so as to teach us that the Olamot were not in the same situation as ZA is now, in a state of VAK and Nukva in Behinat Nekuda. Rather, ZA was then in Komat Abba which is Behinat Mochin de Haya and Nukva was in Komat Ima which is Mochin de Neshama. Then Beria could be sorted in the Beten of Nukva until she was completed and could sort the Olam Yetzira, and also Yetzira sort Olam Assiya.
With the above we can also understand the order of the state of the three Olamot BYA that the Rav wrote here. It is known that when the Tachton rises to its Elyon it becomes exactly like the degree of the Elyon, as the Rav will write in item 60.
It follows, that Nukva that rose to Komat Ima becomes completely like Ima and everything that is emanated from Ima is considered as the degree of ZA. This is because only Behinot ZA are sorted in Ima’s Beten (item 20). Thus, the Eser Sefirot de Beria must have been in the place of ZA because when Nukva is in Behinat Ima then Beria, which is emanated from it, is in the degree of ZA.
Also, since Olam Beria was then in the degree of ZA, the first four Sefirot of Olam Yetzira that emanates from it are considered to be in the degree of Nukva de ZA which clothes ZA from his Chazeh downward. Since Beria is in the degree of ZA the Ne’etzal from ZA is always his Behinat Nukva.
However, there are two degrees in the Nukva: Achor be Achor with the ZA from the Chazeh down, and Panim be Panim with the ZA on an equal Koma. The general state of the Olamot was still in Behinat Achor be Achor before Adam ha Rishon was created, as it is known that ZON themselves, when they rose to AVI. Consequently, they were still in a state of Achor be Achor.
This is so because ZA rose to Abba, called Upper AVI and Nukva rose only to Ima, called YESHSUT. It follows that Nukva clothes there only from the Chazeh de ZA downward in the same manner as the Halbasha of YESHSUT to the Upper AVI.
Thus, the Upper ZON are also only in Behinat from the Chazeh down Achor be Achor. Thus, although Olam Yetzira received the Behinat Nukva de ZA because of its exit from Beria which was Behinat ZA, she only received the first degree of Nukva, meaning Behinat Chazeh de ZA Achor be Achor downward.
For that reason only the first four of Yetzira became the degree of Nukva de ZA, but the bottom six of Yetzira descended to the current Behinat Beria, meaning below Parsa de Atzilut. This is because the Behinat Nukva de ZA takes only four Sefirot while being Achor be Achor from the Chazeh down and the rest of her Sefirot are in Beria.
Also, since Olam Yetzira became the degree of Nukva de ZA, it is considered that Olam Assiya that comes out of it, the first four Sefirot de Assiya became the degree of Olam Beria. This is because in Beten de Nukva de ZA only Olam Beria is sorted.
However, Nukva herself had only the first four Sefirot in Atzilut and the six lower Sefirot were in the degree of the first six of Olam Beria. Hence only the first four Sefirot of Olam Assiya, which is sorted by her, were in Olam Beria since they extend from the first four Sefirot de Nukva.
Yet, her six bottom are considered to have been emanated from the bottom six of Nukva that were on the degree of Beria, and everything that comes from the degree of Beria is considered as the degree of Yetzira. For this reason the bottom six of Olam Assiya descended to the first six of Olam Yetzira.
Thus we have thoroughly explained the necessity of the state in the Olamot and their degree, that they must be as in the order that the Rav explains here. This is because no sorting is possible in the Beten of Nukva before she acquires Partzuf Neshama.
It follows that she must clothe Ima and since the Nukva already stood in the degree of Ima, then all the states that the Rav has already written must be so. You will also learn here that all the Olamot BYA came out of Nukva de Atzilut.
This is because not only did Olam Beria come out of Nukva that is in the place of Ima, when Olam Assiya emerged from Yetzira, the Yetzira was literally in the degree of Nukva de Atzilut. It follows that Olam Assiya too came out of Nukva de Atzilut, but from the Behinat Achor be Achor de Nukva.
Thus, how did we say above that Olam Yetzira had only its Upper four above where Nukva de Atzilut now stands and the rest of the bottom six Sefirot de Yetzira remained below in the place that it is now Beria? After all, all the Olamot could stand at the lowest degree de Nukva de Atzilut, which is beneath it.
In comparison, we see that the last drop in a human being’s brain contains everything that exists below it in the entire human body. It is so although we see that it is not so with respect to the size of the place. Moreover, a single organ of the body such as the thigh of the leg is bigger than the size of the entire head.
Quantity and a measurement of limited space. Rather, it is discerned in the quality of the Ohr itself.
This must not be confused with an imaginary place. Rather, quality means the number of disparities in form in the degree without differentiations of merit and importance in it. This is how he explains that it is true that the smaller degree in the Elyon is greater than everything below it.
Yet, this is still a qualitative difference, not a quantitative difference. For example, Malchut in the Elyon is greater than all the Olamot and Sefirot below it. Hence, it is impossible for the two Sefirot below her to be in Malchut de Elyon. According to the quantity there is only one form in Malchut de Elyon, which is why it is considered as merely one Sefira.
For that reason she cannot accept within her two Sefirot that have two different forms from one another, which necessarily require two separate places. The reason is that the Sefira is the Behinat Ohr, and the place is the Behinat Kli related to it.
Thus, the four Sefirot of Yetzira cannot be in the place of one Sefira of Malchut de Atzilut, but it requires four Sefirot of Malchut de Atzilut. This is because every Sefira requires its own unique place, as every disparity of form in the Ohr necessitates a disparity of form in the place, which is the Kli.
However, when Olam Beria rises to Olam Atzilut Beria returns to being in the degree of Atzilut itself and requires the same amount of space as if it is Atzilut in itself, etc. similarly.
Hence, when Yetzira rises to Nukva de Atzilut’s place she returns to being in her merit. Then the first four Sefirot of Yetzira require the same measure of space as the Nekeva of Atzilut, whose measure is also four Sefirot de Atzilut.
When Olam Beria rises to Olam Atzilut Beria returns to being in the degree of Atzilut.
This is very simple. There is no issue of imaginary places here, but of quality of merit. When you say that the Tachton rises to the place of the Elyon it means that its Tzura has been equalized with the Elyon. Hence, it is necessary that when Beria rises to the place of Atzilut it becomes exactly like Atzilut, and remember that in all the places.
Interpretation: As these four Olamot ABYA expanded when they reached the place of Sium of the sixth Sefira of the current Yetzira, He said to them “Dai, do not expand and do not enter the zone of the above-mentioned fourteen.” Instead, they would remain a Halal for the Klipot as was mentioned.
That place of the fourteen Sefirot was then the zone of the Olamot, etc. Shabbat Zone around it.
This implies to the Shabbat Zone of two thousand Amah that is given and added to the territory of the town where it is permitted to go out of town.
The thing is that Shabbat means the dominion of Atzilut in all the Olamot because the three Olamot BYA rise to Atzilut there as the Rav writes below. This is the meaning of the verse, “let no man go out of his place on the seventh day.”
The city one dwells in on Shabbat implies the place of Olam Atzilut where the Olamot rose. Hence he is forbidden to go out of his city on the day of the Shabbat, as the Olamot do not go out of Atzilut on the day of the Shabbat.
Yet, our sages added another two thousand Amah around the city where it is permitted to go out of the city without breaking “let no man go out of his place on the seventh day.” This requires explanation why it is not considered an exit outside his place.
We must understand these words, since on Shabbat all the Olamot rise to Atzilut and the same sixteen Sefirot through the current Chazeh de Yetzira also remain empty of the Ohr of Kedusha. Thus, the Shabbat Zone was made above in the place of Parsa between Atzilut and Beria, meaning the place where Atzilut ended. Why then is it permitted in exit and is not considered exit outside the zone until the place of Chazeh de Yetzira?
To understand that we must remember everything that the Rav wrote above in this Part in items One through Eight and in Ohr Pnimi there, meaning the explanation of the place of BYA. All of these thirty Sefirot de BYA, the sixteen and the fourteen that the Rav deals with here relate primarily to the thirty Sefirot of the place of BYA. They are called the Hitzoniut of the three Olamot BYA which do not rise even on the day of Shabbat, as the Rav writes below.
He says about them that at the end of the sixteenth Sefira it is the Shabbat Zone and is prohibited to enter in the zone of the fourteen Sefirot below. It explains there that this place BYA was made of half of Partzuf Tifferet and NHY de AK that remained under the Parsa de Atzilut during Tzimtzum Bet.
This was because of the ascent of Malchut ha Mizdaveget to Nikvey Eynaim and Malchut ha Mesayemet rose to the place of the half of Tifferet, which is Bina de Guf. There the place of Sium Kav Ein Sof was made which is Parsa de Atzilut, and from there down there remained an empty and vacant space without Ohr.
Hence, half Tifferet and NHY de AK remained empty without Ohr and are called the place of the three Olamot BYA, meaning where the three Olamot BYA are destined to expand.
See in Ohr Pnimi, the rest of the text, that the place for Olam Beria was made of the bottom half of Tifferet, the place for Olam Yetzira was made of NHY and the place for Olam Assiya was made of Malchut.
We know what the Rav writes for us that you have not a tiny Nitzotz in all four Olamot ABYA that has not four Behinot ABYA in itself. Thus, even within those TNHY de Partzuf Nekudot de SAG de AK that remained under the Parsa de Atzilut to the place of BYA, they are also considered as four Behinot ABYA in themselves.
This is so because those TNHYM expand to Eser Sefirot HBD HGT NHYM where HBD is the Rosh, HGT is the Behinat Atzilut in it until the Chazeh, and from Chazeh to Sium de Tifferet it is Beria in it. NHY are Yetzira and Malchut is the Assiya in it.
Thus the principal dominion force of BYA in it appears only from the Chazeh down, meaning from the Sium of the sixth Sefira of Yetzira downward. However, from the Chazeh up it is still Behinat Atzilut compared to the Kelim, even though it is empty of Ohr Elyon because of the Parsa de Atzilut above it that has already ended the Kav Ein Sof there.
Now we have thoroughly explained the great difference between the sixteen Sefirot from the Chazeh up in BYA’s place and the fourteen Sefirot from the Chazeh down in it, even when it is completely empty of Ohr, meaning immediately after Tzimtzum Bet. Even then it is considered that Behinat BYA is not apparent in the Kelim until the Chazeh since they are Behinat Rosh and Atzilut in the Kelim. The force of BYA is only apparent in them from the Chazeh down.
Now we can thoroughly understand the matter the Shabbat Zone of the two thousand Amah, permitted in exit although they are outside the city. The Rav says that they are opposite these sixteen Sefirot from Chazeh de BYA upward. From the Behinat Ohr in them they are already BYA since they are below Parsa de Atzilut. Therefore they are considered to be outside the city.
Yet, since from the Behina of the Kelim they are still Atzilut until the sixth Sefira of Yetzira, it is therefore still permitted to go there since it is not considered an exit outside Atzilut.
The reason is that they are still considered Atzilut from the perspective of the Kelim, hence the prohibition of “let no man go out of his place” does not apply to them. It is so because from the perspective of the Kelim they are still Atzilut.
The matter of the number of two thousand years implies the two Sefirot Keter and Hochma in them because HBD is Rosh and Keter and HGT are Atzilut and Hochma since the five Sefirot KHB ZON are called Rosh and ABYA. We find that until Chazeh de Yetzira they are only two Sefirot Keter and Hochma and from the Chazeh down they are Bina and ZON.
This is why the Rav writes that they are called Shabbat Zone, since Shabbat is Behinat Atzilut and at the Sium of the sixth Sefira de Yetzira it is the zone of Atzilut. From there down begins the BYA in them, being the fourteen bottom Sefirot.
You will not be perplexed by what the Rav wrote above that Rosh is Beria and HGT through Chazeh is Yetzira and from the Chazeh down it is Assiya. The value of the Orot is on one side and the value of the Kelim is on another.
What the Rav wrote to us in several places, that there is not a tiny Nitzotz in the entire ABYA that does not have Behinat ABYA within it, these are the values of the Kelim. Even the corporeal Guf is considered to have Keter and ABYA. Its Rosh is Behinat Keter, from Peh to Chazeh it is Atzilut, from Chazeh to Tabur it is Beria, and from Tabur down it is Yetzira and Assiya.
Although compared to the Orot there isn’t even Ohr Malchut in it before it acquires the Eser Sefirot de Assiya called Cycles, yet, even a fetus in its mother’s womb already has these Eser Sefirot. No Kli will be added to it when it grows, but it is merely that the Kelim are not fitting for their task before they acquire the Orot ascribed to them.
Because of that, we mostly name the Kelim after the Orot dressed in them. The Rav writes above regarding the Guf of Adam ha Rishon that his Rosh is Beria, meaning Neshama and HBD, his Guf which is HGT is Yetzira, meaning Ruach, and from the Chazeh down he is Assiya, meaning Ohr Nefesh.
This discernment is according to the values of the Orot clothed in him. In addition, in that regard it is considered that the Rosh and the HGT through the Chazeh are considered the First nine Sefirot in the Guf, which are Keter and ABY and from the Chazeh down it is only for Sefirat Malchut in him, called Assiya.
This is so from the Behinat Hitlabshut Orot in the Kelim since every emergence of an act in the Kelim is only according to the Orot clothed in them.
When we are concerned with discerning only the values of the Kelim, such as here concerning the Shabbat Zone where the prohibition applies chiefly to the places that are the Kelim, we have to discern ten complete Sefirot in them KHB ZON. These are called Rosh and ABYA each emerging from its opposite Behina in the Shorashim Elyonim until “one higher than the high” by way of branch and root. Hence this also applies to a corporeal Guf.
It is written, “When they reached the place of Sium of the sixth Sefira of the current Yetzira, He said to them “Dai, do not expand and do not enter the zone of the above-mentioned fourteen.” Instead, they would remain a Halal for the Klipot.”
It has been explained (Ohr Pnimi item 56) at the end of the item, that all these three Olamot BYA were emanated from Nukva de Atzilut and even Olam Assiya emerged from Nukva de Atzilut. This is because her Elyon which is Olam Yetzira was then in Behinat actual Nukva de Atzilut.
Thus, even Olam Assiya can only expand through the Sium of the current Chazeh de Yetzira, meaning only in the measure of the sixteen Sefirot which are Behinat Atzilut de BYA. However, they could not expand from the Chazeh down, where they are already Behinat BYA from the perspective of the Kelim too. This is because the force of Sium de Kav Ein Sof made in the Parsa below Atzilut begins to show its authority there in Chazeh de Yetzira meaning after the Sium of the Rosh and Atzilut de BYA.
For that reason no upshots of Nukva de Atzilut can expand there since the dominance of the Sium de Kav Ein Sof made in Tzimtzum Bet leave these fourteen Sefirot as vacant Halal. It is written, “they would remain a Halal for the Klipot.”
As Olam ha Zeh was made in Behinat vacant Halal in Tzimtzum Aleph, so from Chazeh de Yetzira down it became a vacant Halal in Tzimtzum Bet because the force of Sium de Parsa below the Atzilut begins to manifest there.
You can relate the matter to what is written in AA de Atzilut that this Masach in Peh de AA that generates Bina de AA outside the Rosh does not appear at all in its exit place at the Peh, but only in the place of its Chazeh. Hence, AVI that stand from the Peh to the Chazeh still have Rosh and GAR. Only YESHSUT, which stand from his Chazeh down remain in Behinat VAK without a Rosh because of this Masach.
We have elaborated in different places, but here too the power of Sium in the Parsa below Atzilut is Behinat Peh de Rosh with regard to BYA, hence beginning only at Chazeh de BYA. From there down the vacant Halal is made for the Klipot.
For that reason his Guf was divided into two Olamot, the covered Upper half was placed in the last six of Yetzira and the revealed lower half was placed in the first four de Assiya.
To explain that we must also explain what they said in the Tikkunim that Yetzira controlled Eretz Israel and Assiya controlled Hutz la Eretz, Ever ha Yarden, Suria etc. What all these discernments mean. We have explained that before Adam was created the Olamot were higher in degree.
Hitpashtut of Adam ha Rishon in three Olamot Beria Yetzira Assiya when he was created.
This entire article was explained above in Part 8 and study it there.
Thus, the Guf from Eretz Israel is not far from his Agavot from Bavel, since these are the two upper Prakin proximate to the Guf. The other lower four Prakin in both his Raglaim were from the other lands in Hutz la Eretz.
The Guf from Eretz Israel is not far from his Agavot from Bavel, since these are the two upper Prakin proximate to the Guf.
Eretz Israel is Behinat Olam Yetzira. Prior to the sin her First four were in Nukva de Atzilut and her lower six were in the First six of Beria, meaning HBD HGT through Chazeh de Beria.
Our sages do not speak of the Rosh and Garon of Adam ha Rishon, but only from his Guf which is Behinat lower six de Yetzira that were then in the First six of Beria. Also, Malchut de Yetzira that stands in the place of Chazeh de Beria is Behinat Ever ha Yarden, containing the First four of Assiya too, which then clothed the lower four TNHY de Beria. The Behinat Guf de Adam ha Rishon was made of them, from the Chazeh down to the end of his Tifferet.
Malchut of the First four of Assiya that was in the place of the current Beria is Behinat Suria, close to Bavel. The Raglaim of Adam ha Rishon are Behinat bottom six of Assiya that clothe the First six of Yetzira until the Chazeh. This place is Behinat Hutz la Eretz, hence you find that his Raglaim are from Behinat Hutz la Eretz.
However, the Raglaim are divided into three thirds. His two Upper thirds, called his Agavot, are from Behinat two Upper thirds de VAK de Assiya, which are Behinat Bavel, proximate to Suria, which is Malchut of the First four of Assiya.
The part of his Guf from the Chazeh down to Sium Tifferet is made of those. The two Upper thirds of VAK de Yetzira, namely Bavel, are found to be close to Behinat Eretz Israel, meaning Malchut de Yetzira that was in Chazeh de Beria like his Agavot, close to his Guf.
The first Behina, how the Olamot were when Adam ha Rishon was created.
We must know that this first Behina is considered the “constant” of Mochin de BYA, but they descended from their place because of the sin of Etz ha Daat.
The Olamot begin to rise above their place from the fifth hour of the eve of Shabbat and Kedusha is added to them. It is as we mention regarding the excess Hey mentioned in verse, “And there was evening and there was morning, the sixth day.” It implies the fifth hour.
The Olamot begin to rise above their place from the fifth hour of the eve of Shabbat etc. It is as we mention regarding the excess Hey.
Explanation: The six days of Bereshit are HGT NHY. Thus, the sixth day is Yesod, in which all five days were sweetened and corrected, which are HGT NH. This is the meaning of the Sixth Day “And the heaven and the earth were finished etc.” For this reason Yesod is called Kol (Heb: all), because it contains five Sefirot HGT NH.
The sixth day itself is divided into twelve hours. The first six are five Hassadim in Yesod, which are the sweetening of the five days HGT NH from the aspect of the Hassadim. You find that the sixth hour is its own Behina from the aspect of Hassadim.
The last six hours are the sweetening of the five days HGT NH from the aspect of the Gevurot in them, and the sixth hour and the twilight is its own Behina from the aspect of the Gevurot, sweetening the five Gevurot HGT NH.
The sweetening falls mainly on the fifth day, which is Hod, namely Malchut that is close to the Klipot. This is the reason for the excess Hey of the sixth day, implying the fifth hour, which is the Hesed that is ascribed to Sefirat Hod.
Thus, when the fifth hour on the eve of Shabbat comes, the Olamot begin to rise up from their place and Kedusha is added to them. This is so because then all five days HGT NH have been sweetened from the aspect of the five Hassadim in the Yesod, and hence there is an ascent to all the Olamot above their place.
The Olamot rose in the following manner: ZA rose to the place that is now the place of AA.
ZA de Atzilut first came out only in Behinat VAK without GAR, considered its “permanence”, and the GAR that he later acquired is considered “inconsistent additions”. Similarly, BYA came out in the first Behina in the Behinat VAK in them, because Beria came out in the place of ZA de Atzilut, which is Behinat VAK.
Also, Yetzira came out in the place of Nukva de ZA, clothing from the Chazeh down, when the Nukva has only Behinat VAK without GAR. This is considered the “permanent” of BYA, had it not been for the sin that lowered them below Parsa.
Now at the fifth hour on the eve of Shabbat Kedusha was added to them (see Ohr Pnimi item 77). BYA acquired Mochin of Behinat addition, meaning the GAR in them, because ZA rose to the place of AA and Nukva to the place of Abba, meaning Upper AVI, where Nukva procreated the Mochin for Olam Beria.
Mochin de Beria were emanated from the Upper AVI since Nukva rose there, and everything that emanated from the Upper AVI is considered YESHSUT. Hence, Olam Beria was then made in the degree of YESHSUT de Atzilut and acquired her GAR.
Similarly, Beria emanated Mochin for Olam Yetzira and through these Mochin the Yetzira became the degree of ZA de Atzilut. This is because everything that emerges and emanates from the degree of YESHSUT is considered the degree of ZA. Then Yetzira too acquired her Mochin de GAR.
Similarly, Yetzira emanated Mochin to Olam Assiya. Because Yetzira is now in the degree of ZA, the Mochin de Assiya were made in the degree of Nukva de Atzilut clothing ZA from his Chazeh downward, Achor be Achor, since she is the next degree after ZA.
You find that now the Assiya is in the state of Olam Yetzira in the first Behina, where GAR de Assiya clothe the Nukva de Atzilut and her bottom six remain under the Parsa clothing the First six of the current Olam Beria.
This is so because Nukva de Atzilut herself in the place she rose, also clothes ZA only from the Chazeh down since ZA rose to the place of AA and Nukva did not rise there with him. Instead, she remained in AVI, clothing ZA from the Chazeh down as has been explained above in the first Behina in the bottom six of Yetzira.
The principal place of the Olamot and their genuine degree is in this order, and this is their rightful place for all times etc. ZA should grow to be like Arich Anpin.
It means that the whole matter of Olam ha Tikun is about reviving the seven Melachim that died during the breaking of the vessels in Olam Nekudim. This will mean the revival of the dead and Gmar ha Tikun.
However in the beginning of Olam ha Tikun, when the new MA came out and revived the Melachim, not all were corrected, but some were corrected and some were not corrected. Consequently, all the degrees descended from their place.
GAR de Atik clothed on the place of GAR de Nekudim and HGT NHYM de Atik on the place of HGT NHYM de Nekudim. GAR de AA clothed on HGT de Atik, meaning on the place of HGT de Nekudim, and AVI and ZON on ZAT de AA in the place of TNHYM de Nekudim.
It turns out that AA descended to the place of ZA de Nekudim, because his GAR clothe HGT de Atik that stand in the place of HGT de Nekudim, which are ZA. ZA himself descended to Behinat VAK de NHY de Nekudim since AVI clothe HGT de AA, which in turn clothe NHY de Atik that stand in the place of TNHYM de Nekudim.
ZA clothes VAK de VAK de AA and is therefore located in the place of VAK de VAK de NHY de Nekudim. It follows that the degrees descended significantly since AA descended to the degree of ZA de Nekudim and ZA descended to VAK de VAK de NHY de Nekudim.
It is written, “ZA should grow to be like Arich Anpin etc. the place of Arich Anpin should be the place of ZA because by that it becomes Arich.” It means that AA stands in the place of ZA of Olam ha Nekudim, meaning the place of HGT de Atik that took the place of HGT de Nekudim, which are ZA.
Before ZA rises and clothes his HGT in Olam ha Nekudim, all the degrees are still in a state of descent. It is written, “Know, that the principal place of the Olamot and their genuine degree is in this order,” meaning that ZA will rise and take the place of GAR de AA, which is the true place of ZA.
Also, Nukva’s place was in Nekudim in the place of NHY de Nekudim, meaning from the Chazeh of ZA de Nekudim downward. Now during the descent of the degrees the GAR of the Upper AVI stand there clothing HGT de AA which clothe NHY de Atik, which are the place of NHY de Nekudim.
Similarly, the real place of the three Olamot BYA is in the place of YESHSUT and ZON de Olam Atzilut. This is because these three Olamot BYA are discerned as the new NHY that came out to ZA during the emergence of Gadlut de ZAT de Nekudim with the Mochin de AB SAG that came out. This is because the Mochin de AB lowered the Hey Tata'a from the Eynaim and raised the AHP that fell to the Guf back to the Eser Sefirot de Rosh.
Also, as a result, the TNHY that fell below Parsa to the place of BYA returned, joined the ZAT de Nekudim and became Behinat Atzilut. However, they broke because the Parsa was not yet in its fullest power. In consequence, the Ohr expanded to these new NHY de BYA from above downward, meaning to the place of BYA. As a result, they broke and died since they breached the Gevul of the Parsa.
However, if the Orot of the new NHY had not expanded into BYA but would rather have raised the new NHY from BYA above Parsa, as in the case of Olam ha Tikun, then they would not have been broken. They would have remained with all the Orot de Atzilut forever.
Now you can see that the whole issue of the sorting of BYA is these new NHY that joined the ZAT de Nekudim when they were already in Gadlut. They broke because they wanted to receive the Orot de Atzilut in their place in BYA, and must now sort them and raise them from the place of BYA to be once more Behinat new NHYM to Olam Atzilut.
This will be the Tikun and the revival of the dead. You find that the true place of BYA is in the place of YESHSUT and ZON de Atzilut because after ZA and Nukva return to their place in Nekudim, these BYA must be their Behinat new NHY, clothing Nukva from the Chazeh down.
Since Nukva is the place of AVI then her new NHY, which are BYA are from the Chazeh down of the Nukva in the place of YESHSUT and ZON. This is because YESHSUT and ZON are clothed from the Chazeh down of AVI, and thus the real place of the three Olamot BYA at the time of Gmar Tikun is in the place of YESHSUT and ZON de Atzilut.
This thoroughly explains the words of the Rav how this order that was on the second Behina on the eve of Shabbat is the true state of ZON and BYA.
This is the meaning of the text “it is holy,” because the Nekeva returns to being holy, and Beria rose in Ima, as you know that Ima nests in her abdomen.” Also, Yetzira in the place of ZA because ZA nests in the angel and Assiya in Nukva de ZA because Malchut nests in the Ofan, which is Assiya.
Protrude and exit Olam Atzilut like a pregnant woman whose Ubar protrudes outside her body.
This is the meaning of the Ibur of the Ir presented in Masechet Iruvin. When you come to measure the zones you do not measure from the wall of the city but go seventy Amah and some margins and begin to measure from there. These seventy Amah are called the Ibur of the Ir, considered as though they are still within the wall of the city.
The Rav says that these lower six of Assiya that remained below Parsa de Atzilut in the place of the first six of the current Beria are considered to have remained as one Guf with Olam Atzilut. It is like a pregnant woman whose Ubar and Beten protrude outside her Guf. This is the meaning of the Ibur of the Ir, which is considered like the Ir itself although already outside the wall.
We must understand these words. How can you say that the last six de Assiya are one Guf with the Atzilut when Parsa interrupts between them? How are these first six of Beria different than the rest of the Sefirot de BYA, and also, what is the resemblance to the Ibur of an Ir?
The thing is that Parsa is the Behinat Sium on Ohr Atzilut that is made at half the Tifferet, which is Bina de Guf by the power of the ascent of the Hey Tata'a in the Nikvey Eynaim, which occurred during the emergence of the Nekudim. As a result, Malchut ha Mizdaveget, meaning the Peh of the Rosh rose to Nikvey Eynaim, which is Bina de Rosh. Then the Eser Sefirot de Rosh came out from Bina upward, and the Eser Sefirot from above downward into Behinat Guf expanded from Nikvey Eynaim downward.
The AHP of the Rosh went outside the Rosh and were contained in Behinat Guf and Malchut ha Mesayemet that prior to that stood in the Etzbaot Raglaim, rose from there to the place of Bina de Guf, called Tifferet, meaning to the Chazeh. There at the Chazeh she ended the Partzuf and the two thirds Tifferet and ZON remained below the Sium of the Partzuf, meaning below Atzilut (see above Ohr Pnimi items 2 and 3).
This is indeed difficult since the Hey Tata'a rose to Bina, only the Hotem Peh should have gone outside the Sium of Atzilut since the Zivug was made in Bina. Why did the Hey Tata'a rise in the middle of Bina, meaning under GAR de Bina, by which the ZAT de Bina herself went outside the Rosh and outside Atzilut?
Indeed this is the meaning of “Abba took Ima out for her son and Abba himself was corrected with Dechura and Nukva.” This is because GAR de Bina are called YESHSUT. Malchut rose in GAR de Bina and Abba himself was corrected there in Dechura and Nukva, which is the meaning of Eynaim and Nikvey Eynaim. Hence, the Awzen, which is ZAT de Bina, called YESHSUT, went outside the Rosh into Behinat Guf.
Also, the two thirds of Tifferet, which are Behinat ZAT de Bina de Guf, called YESHSUT went out of Atzilut because of that. This correction was in order to provide Mochin for ZA which is the son of YESHSUT. Had YESHSUT not gone outside, there would have been no presence of Mochin for ZA (see item 33).
Thus you find that from the aspect of the ascent of the Hey Tata'a in the Eynaim only, ZAT de Bina did not have to go outside Parsa de Atzilut. This is the meaning of the two lower thirds of Tifferet that were made into Olam Beria.
However, this was a special Tikun by Upper AVI who took the Hey Tata'a within them in order to eject ZAT de Bina outside the Rosh and outside Atzilut so as to provide Mochin for ZA. Hence, YESHSUT are considered the Beten of AVI, protruding outside the Guf de AVI.
Yet, they are still considered as the Guf de AVI itself because this is the protrusion and the exit outside the Guf de AVI. It is not because of a flaw in them, but only for her Ubar, being ZA who did not have Mochin anyhow.
Thus, the place of Olam Beria was made of two thirds of Tifferet, which are ZAT de Bina de Guf that remained below the Parsa and expanded to Eser Sefirot de Beria. The First seven are Behinat ZAT de Bina and from the Chazeh downward they are Behinat ZON.
Hence, these First seven of Beria, which are KHBD HGT through the Chazeh, are already under the Parsa de Atzilut. Yet, since they do not exit Atzilut because of their own flaw but in order to give Mochin to ZON, they are regarded as being from the Parsa upward, inside Atzilut.
It is rather like a pregnant woman where the Ubar protrudes outwardly, meaning as the Beten protrudes outside the Guf in a pregnant woman, which is not because of her, but because of the Ubar in her. Similarly, the exit of these First seven of Beria outside Atzilut is because of the Ubar in her, which is ZON to whom she wants to give Mochin. It turns out, that in herself she is still Guf de Atzilut, although she protrudes and exits below Parsa de Atzilut, as this is not because of a flaw.
Now you can also see the meaning of the Ibur of the Ir, which is not included in the two thousand Amah of the Shabbat Zone. The Ir means Olam Atzilut, as written in Ohr Pnimi item 62. On the day of the Shabbat all the Olamot are in the form of Atzilut and the zone of the two thousand Amah are opposite the two Sefirot ZON de Hitzoniut of the place of BYA which cannot rise to Atzilut. They remain below Parsa, empty without Ohr.
They are in the place of Rosh and Atzilut de Kelim since there is an opposite value between the Kelim and the Orot. Although Rosh and Atzilut of the place of BYA are Keter and Hochma from the aspect of the Kelim, they are ZA and Nukva from the aspect of the Orot.
Hence, these two thousand Amah are not measured from near the city wall, which is Parsa de Atzilut, but we leave and add seventy Amah and some margins, opposite these seven Sefirot de Beria KHBD HGT and the Chazeh. Each Sefira contains ten and the Behinat Chazeh is the “margins”.
These seven Sefirot de Beria are still discerned as Guf de Atzilut and the matter of their protrusion outside Olam Atzilut resembles a protrusion of a Beten outside a woman’s Guf, which is not because of her, but because of the fetus. For this reason we measure the Shabbat Zone only from Chazeh de Beria downward until the general Chazeh of the place of BYA.
It is written, “these bottom six protrude and exit Olam Atzilut like a pregnant woman etc.” He wishes to say that even the bottom six of Assiya that remained then below Parsa inside the place of the First six of the current Beria, are also considered to have been in Atzilut. This is because the place of these First seven de Beria is discerned as the actual Ibur of the Ir, meaning like a pregnant woman.
Permanent section for the Klipot.
This is so because she has only temporary residence in all three Olamot BYA, as it is written in the Zohar: “Ima nests in Kursaya, ZA nests in Yetzira and Malchut nests in the Ofan.” Nesting means temporary residence. The reason is that on Shabbats and Good Days they return to their place in Atzilut, and BYA remains completely empty of Kedusha.
Yet, the Klipot that have acquired permanent residence from the Chazeh de BYA downward never leave there throughout the six thousand years. They do not leave there even on Shabbats and Good Days.
However, regarding the first sixteen Sefirot de BYA from the Chazeh upward, after the sin the Klipot built a great construction. It is written, “God hath made even the one as well as the other,” and they occupy their share in the first sixteen Sefirot too throughout Komat BYA. However, they do not have permanent residence there since on Shabbats they must leave the first sixteen Sefirot from the Chazeh up.
This is so because during the ascent of the Olamot on Shabbat these sixteen Sefirot become completely empty, having neither Kedusha nor Klipot. Yet, they do not leave from Chazeh de BYA downward even on Shabbat. This is the meaning of the words of the Rav, “except for the last fourteen Sefirot, which became a permanent section for the Klipot.” This means that they never leave there until the end of correction.
We must understand the reason why the first sixteen are so different from the last fourteen, and also what is the matter of the permanent residence and temporary residence which is said both about Kedusha and about the Klipot.
First we must remember that the place of BYA is one matter and the Olamot BYA with everything inside them, Kedusha and Klipot, are a separate matter.
The difference between them is very big because the place of BYA was made of the Kelim of NHY de Partzuf Nekudot de SAG de AK. They remained below Parsa by the renewal that occurred there in Tzimtzum Bet, where the Atzilut ended on the Chazeh of this Partzuf.
You find that the Kelim themselves are from Tzimtzum Aleph but the renewal of the ascent of the Hey Tata'a in the Nikvey Eynaim lowered them below Atzilut and they were emptied of their Orot. Thus, the Kelim of the place of BYA are from Behinat Tzimtzum Aleph, but the three Olamot BYA and the Partzufim in them, both Kedusha and Klipa, came primarily from Tzimtzum Bet.
It is so because they came out during the Gadlut de Eser Sefirot de Olam ha Nekudim with the Hitpashtut of the new Ohr de AB de AK that lowered the Hey Tata'a back to its place in the Peh de Rosh and returned the AHP to the Rosh.
Afterwards, when the Mochin expanded from Rosh to ZAT they lowered the Nekudat Sium too from the place of the Chazeh de Partzuf Nekudot de SAG to the place of Sium Raglin as before. Then ZAT de Nekudim expanded through the Nekuda de Olam ha Zeh, equal to the Raglaim of AK. Since they breached the Gevul of the Parsa that was made during the Katnut de Nekudim, they broke because of that and died.
It is known that all four Olamot ABYA of Olam ha Tikun were made of these ZAT that died as well as ABYA de Klipot because some were corrected and some were not corrected. ABYA de Kedusha were made of those that were corrected where the Kelim de Panim became Olam Atzilut, and the three Olamot BYA were made of the Kelim de Achoraim.
What remained after ABYA de Kedusha and could not be corrected was made into ABYA de Klipot, thus both BYA de Kedusha and BYA de Klipot emerged and were made after Tzimtzum Bet. However, BYA’s place came out entirely during Tzimtzum Aleph like all the Partzufim of AK, and Tzimtzum Bet only diminished it to lower it outside Atzilut.
The reason that some were corrected and some were not corrected is that the breaking of the vessels was because Malchut de Tzimtzum Aleph that became a vacant Halal, became Av again in Kelim de ZAT, as they crossed the Gevul of the Parsa. Hence, only the First nine Sefirot of each Melech of the ZAT could be sorted, but Malchut of every Melech could not be sorted since she was in Behinat vacant Halal from Tzimtzum Aleph.
However, because of their breaking, all the Behinot were mixed with one another and each Behina that is sorted and rises from BYA has 320 Nitzotzin, which are all seven Melachim. This is so because with Melech ha Daat they are eight Melachim. Each Melech contains Eser Sefirot, and in each Sefira there are four Behinot HB TM, thus 320.
Since Malchut in each Eser Sefirot was not sorted you find that there are eight Malchuiot here where in each Malchut there are four Behinot HB TM, which are thirty-two Nitzotzin. This is the meaning of Lev ha Even, since these thirty-two Nitzotzin of the Malchuiot are considered the vacant Halal of Tzimtzum Aleph. They are unfit for any correction and must be separated from the Kelim. Without it, it is impossible to revive them.
It turns out that they are 320 Nitzotzin in general, but only the first nine of them can be sorted and revived, which are the 248 Nitzotzin. The Malchuiot among them are the thirty-two Nitzotzin and have no Tikun at all and must be separated from the Kelim, as it is written, “and I will remove the stony heart out of their flesh.”
Hence, the place of BYA, which is TNHY de Nekudot SAG de AK was divided into two Behinot in the same manner, its First nine and the Malchut in it. In itself it expanded into Eser Sefirot HBD HGT NHYM. All first nine in it HBD HGT through the Chazeh stand where Orot clothe the Kelim, and only its Malchut stands from the Chazeh downward (Ohr Pnimi item 3). It turns out that everything that fell to its Behinat Malchut which is from its Chazeh down is not suitable for sorting because they are Behinat Lev ha Even.
It is written, “the last fourteen Sefirot, which became a permanent section for the Klipot.” It means that the Klipot do not leave there even on Shabbat because there is Behinat Malchut of the place of BYA where Lev ha Even fell, which cannot be corrected throughout the six thousand years.
It turns out that the Klipot do not move from there and acquire permanent residence there though the sixteen Upper Sefirot from the Chazeh upward in the place of the 248 Nitzotzin rise on Shabbat. At that time they become Atzilut once more and the Klipot that are opposite the 248 Nitzotzin all cancel on the day of Shabbat. Hence, that place became completely empty then and has neither Kedusha nor Klipa.
We divide the place of BYA and say that from the Behinat Kelim, HBD HGT through the Chazeh is considered the Behinat Keter Hochma in it, meaning Rosh and Atzilut. Also, from the Behinat Hitlabshut of the Orot in the Kelim, all nine Sefirot in it are considered to be in HBD HGT through the Chazeh, and only Malchut is from the Chazeh down.
Similarly, all the Olamot are divided in the same manner because the nine Sefirot of the first Olamot in general are in AK and Atzilut through the Parsa, where Nukva de ZA is. From Parsa down there is nothing of the nine original Sefirot, only the Hitpashtut of Nukva de ZA, meaning Malchut alone.
All these Partzufim de BYA are Behinat Ohr of Tolada. Yet, from the Behinat Hitpashtut Orot in the Kelim from Parsa downward it is considered to be the three Olamot BYA, which are the three Komot Bina and ZON while AK and Atzilut are considered as merely Keter and Hochma. In other words, it is just as we have said in the two discernments of the place of BYA and also in every single item, because everything that exists in the general always abides in the particular too, even in the very last item.
You find that there are two Behinot of Eser Sefirot: the original Eser Sefirot and Eser Sefirot of Ohr of Tolada. The Sium of the original nine Sefirot is in Malchut de Atzilut and the Sium of the nine Sefirot or the Ohr of Tolada is in the place of Chazeh of the place of BYA that ends there, and remember that.
This is only according to the state of BYA in the first Behina that the Rav wrote here, which is the permanent state of BYA. What they acquired in the second Behina and in the third Behina is an addition in them.
Also, the descent that the Olamot descended afterwards because of the sin of Adam ha Rishon and the last four of Yetzira and the Eser Sefirot of Assiya that descended from the Chazeh of the place of BYA downward is the matter of the great lessening and descent from their permanent state. It is considered as Hitlabshut of Kedusha in Klipot because from the Chazeh of the place of BYA downward it is the place of the Klipot.