Questions and Answers on the Meaning of ‎the Topics

43. What is Yod-Hey in Keter, HaVaYaH in the rest of the Partzufim [pl. of Partzuf]?

The expansion and departure that were in Partzuf Keter of AK is called Yod-Hey. The second expansion and second departure that were in Partzuf AB of AK is called Vav-Hey. The Yod-Hey in the first expansion are also incorporated in the second expansion since all the forces in the upper one are necessarily present in the lower one, as well. You find, that Yod-Hey is in Keter, meaning in Partzuf Keter of AK, and HaVaYaH in the rest of the Partzufim. (Item 23, and Inner Light, paragraph “He writes”)

44. Why do the four letters HaVaYaH imply lacks?

The letters are vessels. It is known that the departure of the light and its absence cause the making of the vessel. Hence it is necessary that in each of the four letters HaVaYaH there is some phase of a lack of light. This is the cause for the making of that letter, meaning that vessel, and this is why the letters are lacks. (Inner Light Item 24)

45. What do the Yod-Vav of HaVaYaH imply?

The Yod implies the expansion of the light of Nekudot [dots] of Partzuf Keter, which are the levels that emerged there from Hochma and below. Vav implies the expansion light of Nekudot of Partzuf AB of AK, meaning from Hochma and below of this Partzuf, as well. However, there is no sign of the expansion of the level of Keter in the four letters HaVaYaH, neither of Keter of Partzuf Keter, nor of Keter of Partzuf AB, since there is no deficiency there, for which the letters would be written, as it is written in answer 44. (Items 24, 25)

46. What do the Hey-Hey of HaVaYaH imply?

The First Hey implies the general departure of the first expansion, and the last Hey implies the general departure of the second expansion. (There, and Inner Light)

47. Why are the roots of the Sefirot in Malchut of the Rosh?

Because the whole matter of the vessels of reception, called Guf, are because of the reflected light that Malchut raises in her striking on the upper light from her and above in the ten Sefirot of the Rosh. Through this reflected light, Malchut acquires strength to expand from her and within her from above downward to ten Sefirot of clothing, called Guf. This means that the entire amount that the reflected light clothed in the ten Sefirot of the Rosh from below upward are themselves inverted and clothe ten Sefirot of the Guf. Thus, the ten Sefirot of the Guf are branches of the Malchut of the Rosh. (Item 1)

48. Where does the light of Keter that did not expand to the Guf stand?

It stands under Malchut of the Rosh, meaning under its root. (There)

49. What is the function of the light of Keter that did not return to the Guf?

It gives to its a branch that stands at the vessel of Keter of the Guf, which is the male of Keter. It also detains the illumination of GAR from expanding to the Partzuf. (Inner Light, Item 40)

50. Why must the vessels of the Guf receive the lights through the light of Keter?

Because although the lights departed from the Guf, they still receive enough light to sustain them. They receive this illumination through the Keter that departed from them and rose under Malchut of the Rosh, since it is the root of every ten Sefirot of the Guf, as the light of Keter always contains all the ten Sefirot that expand through it. (Item 3, and Inner Light there)

51. What is the meaning of the standing of the light of Keter under Malchut of the Rosh?

It indicates that it is a light without a vessel; hence, it cannot expand from above downward to the Guf. Its being under Malchut of the Rosh and above the vessels of the Guf indicates that it is a medium, an intermediate between the phase of the Rosh and the phase of the Guf, shining from its place to the Guf through its record that stands at the Keter of the Guf. (There)

52. What is the inversion of the anterior of the light of Keter to the roots, and its posterior to the branches?

It causes its branches in the Guf, which are ZON in the vessel of Keter that receive its illumination, not to be able to bestow that great light that they receive from it to the lower ones from Keter of the Guf. This is so because the posterior of the light of Keter detain and cease its illumination so as not to expand from the vessel of Keter of the Guf downward. (Items 4, 5)

53. What is sufficient suckling of the lights?

It is a sufficient illumination to descend below to clothe in the Guf to mate and generate offspring. (Item 3)

54. What is sufficient illumination to generate offspring?

Through two couplings that are induced in Malchut of the Rosh, ZON acquire the strength to descend to clothe in the Guf and generate offspring. (Inner Light, Item 3)

55. What causes the light of Keter to turn its anterior back to the branches?

Through the ascents of the male of Keter, namely phase four of clothing, with the female of Keter, namely phase three in complete coarseness, both from extension and from clothing, these ZON participate in one another in a common coarseness. At that time, the male attains both from the phase of extension, and these common MAN cause a phase of upper coupling in Malchut of the Rosh, and the level that emerges of this coupling attains up to Keter of the Rosh. Also, the light of Keter in Malchut receives this great light and bestows it to its branches, which are ZON. This is considered that it turned its anterior back to its branches. (Inner Light, Item‎ 9)

56. What causes the light of Keter to return its posterior to the branches?

The ascents of ZON to the Rosh mean that the coarseness in them is refined and their form equalized with the phase of Malchut of the Rosh. This causes the coupling in Malchut of the Rosh, which draws the light from the upper Keter, as it is written in answer 55. At that time, the light of Keter returns its anterior to the branches and bestows upon them the light of the upper Keter. However, after the second coupling, when ZON have already suckled enough to descend to the Guf for clothing in the vessels, the lights of ZON return and grow coarser in the coarseness of the Guf. At that time, they cause that the phase of intermediate coarseness, mentioned in answer 51, that exists in the light of Keter, which is its posterior, which deny its illumination from the Guf since it lacks phase four of extension. For this reason‎, no vessel of reception is extended from the first coupling, and this absence of vessels of reception is itself its phase of posterior to the branches. (Inner Light, Item‎ 10)

57. How will the Sefirot of the Guf generate changes in the Rosh?

These changes and operations that the phases of the Guf cause to be renewed in the ten Sefirot of the Rosh do not refer to the very essence of the ten Sefirot of the Rosh, but only to the Malchut and the screen in it. This is according to the reflected light that she raises up from below upward. For this reason‎, Malchut is considered the root of all the vessels and the lights in them, and all the incidents in the ten Sefirot of the Guf. Hence, when her branches acquire equivalence of form with her, they instantly return to her, as a branch that returns to its root.

Through this return, the branches are renewed and they cause the phase of renewed coarseness in the screen in Malchut. The upper light, which does not stop for a moment, copulates on the new form of coarseness that the screen attained by the incorporation of the branches in it. At that time, a level of new ten Sefirot comes out there “in potential,” appearing from there to the Guf in practice. (Inner Light, Item‎ 6)

58. What are ZON of Keter of the second expansion?

The male of Keter of Keter is the record of the vessel of Keter of the first expansion that was renewed in the upper coupling of the Rosh. The female is the actual light of the level of Hochma that emerged through a coupling of the upper light on the coarseness of phase three from Malchut of the Rosh upward, which was inverted and descended to the Guf from Malchut downward. (Item 9, and Inner Light)

59. What causes ZON to rise to Malchut of the Rosh?

The refinement of the screen in Tabur of the first expansion until it became refined in equivalence of form to the screen of Malchut of the Rosh is considered that the screen of Tabur rose to the Rosh. As it ascends in the order of degrees of the ten Sefirot of the Guf, the screen is incorporated with all the records in the Guf. The two records of male and female of Keter are the upper ones among them, containing all of them. Hence, when that screen rose to the Rosh, it brought these records with it, meaning ZON of Keter. Thus, the refinement of the screen of the first expansion caused ZON of Keter to rise up to the Rosh. (Inner Light, Item‎ 4)

60. What is sufficient reception for ZON from the illumination of the Rosh?

It is after the two couplings of ZON were completed. In the first coupling, which was the incorporation of the female in the male, they extended the light from the upper Keter. However, they still did not have the strength to turn over and expand downward to the Guf. This is so because the coarseness of phase four of the male was lacking the phase of extension of phase four since Malchut did not leave a record. That coarseness of phase four of clothing was sufficient to make a coupling of the Rosh by joining with the record of phase three. However, she was still not enough to make a of vessel of reception for clothing in the Guf through that reflected light. Hence, the ZON could not descend to the Guf until a second coupling was done, where there was an incorporation of the male in the female, and the coupling came out on phase three, which has the phase of extension, too. At that time, Malchut of the Rosh could expand from her and within her into ten Sefirot of the Guf to the Chazeh, and the ZON could come down. (Inner Light, Item‎ 4)

61. What is the result of the ascent of ZON to Malchut of the Rosh?

The ascent of ZON upward caused the making of a coupling on phase three, which lowered only the level of Hochma to the Guf, and the light of Keter remained in the Rosh. Thus, the degrees descended because the light of Hochma clothed in the vessel of Keter, and the light of Bina in the vessel of Hochma, etc. It therefore follows that each and every vessel remained lacking much of that measure of light that it had in the first expansion. For this reason‎, the coarseness in the vessels had been recognized, and they were completed in a way that they will not be canceled by the light that is clothed there. It follows that the ascents of ZON caused the completion of the vessels. (Inner Light, Item‎ 5)

62. Why are all ten Sefirot of the first departure that rose to the Rosh called ZON of Keter?

It is because the highest Sefira contains all the Sefirot below it. Hence, the record of phase four contains all the records below her, but because she lacks the phase of extension, she must therefore join with the phase three. Hence, phase three, too, merits a name, and they are all named after the two records, which are ZON of the vessel of Keter. (Inner Light, Item‎ 6)

63. How does the record of Keter connect with the record of Hochma into the phase of ZON of a single degree?

The record of phase four, which is the male of Keter, is only half a record, its weaker half, which is only the phase of clothing. However, the record of phase three is complete with two phases of coarseness: of clothing and of extension. The male becomes needy of the female, to the extent that there is equivalence between them, and they become ZON of a single degree. (Inner Light, Item‎ 6)

64. What is the place of ZON of Keter when they ascend in the Rosh?

Under the root the light of Keter, which stands under Malchut of the Rosh, since the ZON are the branches of that the light of Keter. (Item 9, and Inner Light)

65. Who causes the ascent of Malchut of the Rosh to Yesod of the Rosh?

The coming of phase three, which is the female of the vessel of Keter to the place of Malchut of the Rosh. It causes a corresponding ascent of Malchut of the Rosh to Yesod of the Rosh, which is phase three of the Rosh. (Inner Light, Item‎ 6)

66. What does preparation of the lower ones to receive mean?

See answer to question No. 13.

67. What are the three kinds of Generality?

The first is the incorporation of the lights of ZON when they are without vessels, meaning when they ascend to the Rosh. At that time, they have both been refined and acquired the form of Malchut of the Rosh, which is not considered an actual vessel, where ZON are incorporated in one another in two couplings. The second is when they are in two vessels, and their illumination is incorporated in one another, which is in ZON of the vessel of Keter of Partzuf AB. The third is when both are clothed in one vessel, are incorporated in one another, and this is in Partzuf SAG of AK, when the female is clothed there in the male vessel of Keter. (Inner Light, Item 62)

68. Why are the record of Keter and record of Hochma called male and female?

The record of phase four is half a record from the coarseness of clothing, devoid of coarseness of extension. Hence, she is not suitable to draw any light, unless by joining with the record of the female, which is coarseness of phase three, which is complete with the phase of extension, too. For this reason‎, these two records are regarded as two parts of a body, where one gives the clothing, and one gives the extension. This is why they are called ZON.

69. What are the phases of the lights of ZON of Keter of the second expansion?

The male is the light of Keter, and the female is the light of Hochma. (Item 4, and Inner Light there)

70. How do the three lights, the light of Keter, and male and female of Keter, stand at the Malchut of the Rosh?

Each a branch stands under its proximate root. The light of Keter under Malchut of the Rosh, the light of the male, which is a record of that the light of Keter, stands below it, and the light of the female, which is the record of coarseness of phase three, considered a branch of phase four, stands under the male. (Item 9, and Inner Light)

71. How many couplings are there to the ZON of Keter in the Rosh?

They make two couplings: The first is on the coarseness that is made of phase four of clothing with phase three of extension. This coupling draws nearly the level of Keter. The second is a coupling made only on coarseness of phase three. This coupling draws only the level of Hochma. (Item 9, and Inner Light there)

72. How is the illumination of the upper Keter extended by the ZON that rose to the Rosh?

ZON of the vessel of Keter that participate in their kinds of coarseness together, cause the ascent of Malchut to the Yesod of the Rosh, which is phase three of the Rosh. Also, they participate there together like ZON of Keter of the Guf. This is so because Malchut is phase four, and the Yesod is phase three. Thus, the light of Yesod did not rise up and Malchut did was not refined from her phase four when she rose to the Yesod, but only to the extent of the lack of extension that the male of the vessel of Keter lacked. Hence, the coupling that emerged on the common coarseness of Yesod and Malchut of the Rosh drew nearly the level of Keter. The lights of the Rosh did not exchange their places, and the light of Keter remained in its place, and did not descend to the degree of Hochma. For this reason‎, the illumination of the upper Keter was elicited by that coupling. (Item 9, and Inner Light there)

73. How is it possible that Malchut of the Rosh would rise to phase three, and the lights would not exchange their places?

When Malchut of the Rosh is not completely refined to phase three, but receives phase four of clothing of the male of the vessel of Keter inside her, she then participates with phase three of the Rosh. In this manner, she draws the light of the upper Keter, and the lights do not exchange their places, see answer 72. (Item 9, and Inner Light there)

74. When are the ZON together in Yesod of the Rosh?

During the ascent of Malchut of the Rosh to Yesod of the Rosh only in the form of association, and not in the form of refinement, see answer 73. (Item 6)

75. What is the incorporation of the female in the male?

Phase three, which is the female, which has the phase of extension, too, participates with phase four of the male and incorporates with him in one screen. At that time, nearly the level of Keter is drawn upon it. (Item 9, and Inner Light)

76. What causes the descent of the degrees?

Malchut of the Rosh ascends to Yesod from the phase of refinement to phase three and an upper coupling in the level of Hochma emerges on the screen in her. At that time, the degrees descend there since the light of Hochma clothes in the vessel of Keter, and the light of Bina in the vessel of Hochma, etc. It follows that Keter descended to the degree of Hochma, and Hochma descended to the degree of Bina, etc. This is so because the vessel is drawn primarily after the light in it. When the light of Hochma clothes the vessel of Keter, Keter descends to the degree of Hochma, etc. (Item 10, and Inner Light there)

77. Why does the illumination of upper Keter of the first coupling of the Rosh is not extended to the Guf?

Because the phase of extension from the coarseness of phase four is missing there. Because of that lack, Malchut cannot expand from her and within her to ten Sefirot of the Guf to Malchut of Malchut, called Tabur. (Item 10, and Inner Light there)

78. What makes the light of Keter exit Malchut of the Rosh?

When Keter’s time to go back down to the Guf from above downward comes, although it has not returned, still, the phase of the Guf contained in it since it was in the first expansion has awakened. This is in disparity of form from the phase of Malchut of the Rosh, and it is known that disparity of form separates and parts the spirituals. For this reason‎, it is considered to have gone out from Malchut of the Rosh. (Item 10, and Inner Light there)

79. What caused the male of Keter incorporate with the female in the second coupling?

The previous incorporation of the female in the male, which was in the first coupling, which equalized them together, caused the male to be incorporated later in the female in the second coupling. (Item 11)

80. What does the incorporation of ZON of Keter do in the two couplings of the Rosh?

Through these couplings, ZON are incorporated together. The male is incorporated in the new level of light of Hochma, all of which expands and descends to the Guf, and the female acquired illumination from upper Keter. In that, they unite and incorporate in the vessel of Keter of the Guf, as well, and both also receive from the posterior of the light of Keter. (Inner Light, Item‎ 40)

81. How were ZON of the vessel of Keter emanated?

Through the ascent of the screen of Tabur of the first departure to the Rosh, it raised these two records of phase four and phase three with it. These are ZON of the vessel of Keter, where they were incorporated in Malchut of the Rosh in the two couplings, received their completion, and descended to the Guf to the vessel of Keter. (Inner Light, Item‎ 40)

82. How were ZON of the vessel of Hochma emanated?

The Nukva left the posterior of the vessel of Keter because of the clash of surrounding light and inner light, and was also refined from phase three to phase two. At that time, the level of Bina emerged on phase two and gave to the vessel of Hochma. Also, the male of Keter, which is phase four, was refined into phase three, and gave this residue to the vessel of Hochma. He became the male of the vessel of Hochma, and the level of Bina that was emanated from the female became the phase of female of the vessel of Hochma. (Inner Light, Item‎ 35)

83. How were ZON of the vessel of Bina emanated?

The male was emanated by the inversion of the anterior of the vessel of Hochma to shine without giving lights, meaning only the inversion of the anterior from the phase of GAR to the phase of VAK. It was still not refined to phase one. At that time, ZON of the vessel of Hochma mated and engendered the male of Bina, which is Yod, from the phase of VAK in them. They gave it to the vessel of Bina, where he became the phase of male of Bina. Afterwards, the vessel of Hochma was refined into phase one, over which the level of light of Hesed emerged, and gave it to the vessel of Bina. This is considered a son of Bina, and the record in the vessel of Bina from the time of the first expansion became the phase of female of Bina. (Inner Light, Item‎ 35)

84. How many couplings are there in ZON of Keter, in ZON of Hochma, and in ZON of Bina, when they rise in Malchut of the Rosh?

Two couplings: 1 – The incorporation of the female in the male and the level that is extended in the measure of the male. 2 – The incorporation of the male in the female and the level is extended in the measure of the female. (Inner Light, Item‎ 9)

85. What is the difference between ZON of Keter of AB of AK, and ZON of Keter of SAG of AK?

In ZON of Keter of AB of AK, the first coupling is nearly on the level of Keter, and the second coupling is in the level of Hochma. However, ZON of Keter of SAG, the first coupling is nearly in the level of Hochma, and the second coupling is in the level of Bina.

86. What is the difference between ZON of Hochma of AB of AK, and ZON of Hochma of SAG of AK?

In Hochma of AB, the male is on the level of Hochma, and the female is on the level of Bina. In ZON of Hochma of SAG of AB, the male is on the level of Bina, extended from the coupling of ZON of Keter, and the female is the phase of record of Bina in the vessel of Hochma from the time of the first expansion. (Inner Light, Item‎ 47)

87. What is the difference between ZON of Bina of AB of AK, and ZON of Bina of SAG of AK?

In ZON of Bina of AB, the male is the phase of VAK of GAR, meaning VAK of Hochma, and the female is the phase of record of the first expansion. In ZON of Bina of SAG, they are phases if records that remained from the second expansion, from the lights of ZON of Bina of AB after their departure. (Inner Light, Item‎ 47)

88. What is the difference between the five edges of AB and the five edges of SAG?

The five edges of AB contain illumination of Hochma, but the five edges of SAG contain only illumination of Bina. (There)

89. What are the five lights in the two vessels?

Two lights in the vessel of Hochma, which are ZON, and three lights in the vessel of Bina, which are the male and female of Bina, and the light Hesed in Bina, containing the whole ZAT. (Inner Light, Item‎ 55)

90. When is the name Yod-Hey in Keter simple, and when is it with a filling?

When the screen is refined and there is no coupling in Keter, the name Yod-Hey is simple, without filling. When there is a coupling in Keter, the name Yod-Hey is in filling. (Item 56)

91. When do four lights ascend and when do five lights ascend to Keter?

Four lights rise in AB of AK, and five lights rise in SAG of AK. (Inner Light, Item‎ 55)

92. What is the filling in the Yod-Hey of Keter when four lights rise to Keter?

The Hey of Yod-Hey is filled with Yod like this: Hey-Yod. This is because the lower three of the four lights are canceled in the upper one in them, which is light of Hochma implied in the Yod. (Item 56)

93. What is the meaning of the letters of the filling?

The letters themselves are vessels, and their filling is the measure of the coarseness in the screen in them. The measure of the level is evaluated by them.

94. What are the fillings of Yods, Heys, and Alephs?

The measure of coarseness of phase three and phase two are Yods; the measures of coarseness of phase one is Alephs; and the phases of light of Malchut are the Heys. (Inner Light, Item‎ 56)

95. What is the meaning of Yod-Hey without a filling?

When the letters are without a filling, it indicates that there is no coarseness in the screen in them, and there is no coupling by striking that draws light. (Item 58)

96. When are ZON of Keter equal to each other, and when is the male greater than the female?

The male and female are equal to each other when they are without light, but are only as records. Although the male is a record of the Keter, and the female is a record of Hochma, which is much lower than Keter, still, because it is devoid of phase four of extension, because of which the light of Keter remains in the Rosh, and is not destined to return to the Partzuf, hence, his record is very small. However, the record of the female is complete in the phase of extension, too, and her light, which is the light of Hochma, is destined to return to the Partzuf in its entirety. Thus, a great light still remains in her record until she equalizes with the record of the male, although she is from the phase of Keter. Nevertheless, after they rise to the Rosh and are incorporated there in two couplings, where in the first coupling, the record of male received the illumination of upper Keter, then the male is much greater than the Nukva. Even though the female is incorporated with him, she can still receive only VAK from him, and not illumination of GAR. Thus, the female is considered the phase of VAK with respect to the male. (Item 59)

97. When are ZON of Keter in two vessels and when are they in one vessel?

ZON are in two vessels in the first phase of the second expansion, called AB of AK. In the second phase of the second expansion, called SAG of AK, ZON are in one vessel. (Item 60)

98. Why are ZON of SAG of AK in one vessel?

Because of the incorporation of the female in the male in the two couplings of the Rosh, her measure of light grew extensively, and she needs a new vessel that will fit her measure of light. She acquires that vessel in Partzuf AB by the striking of the record and the light of Hochma on each other. Because there was no such striking in SAG, sparks did not emerge for the purpose of the vessel of female. For this reason‎, she must clothe in the vessel of the male. (Inner Light, Item‎ 60)

99. How does the female of Keter receive from the upper Keter?

In the second departure, when ZON rose to Malchut of the Rosh, two couplings were incorporated there, similar to the ascents of ZON after first departure. Here, too, the female received illumination of the upper Keter in the first coupling, but the difference is that here, the degrees descended and there was light of Hochma in the vessel of the upper Keter.

100. Why does the female of Partzuf SAG of AK receive only VAK of the male?

The light of Keter that remained in the Rosh and did not return to the Guf of AB, it turned to its branches and prevented illumination of GAR from them. Similarly, the light of Hochma that did not return to the Guf of Partzuf SAG of AK, turned its posterior to the branches, too, and prevented illumination of GAR from them. Thus, the female could receive from the light of the male only illumination of VAK. (Inner Light, Item‎ 61)

101. Why is ZON of Hochma of SAG of AK called Vav-Hey and not Yod-Hey?

Because in Partzuf SAG, the degrees and ZON of Keter here descended, similar to ZON of Hochma of AB. Also, ZON of Hochma here are similar to ZON of Bina in Partzuf AB. Hence, ZON of Hochma here contain only the phase of VAK of Hochma, similar to the male of Bina of AB, and the female is only a record, similar to the female of Bina of AB, called Dalet. The male, which is VAK, is called Vav, since every VAK is called Vav and not Yod. Still, in themselves they are sometimes called Yod-Hey, like ZON of Bina of AB. (Inner Light, Item‎ 61)

102. When do the lights ascend and incorporate in the male of Keter, and when do the lights ascend and incorporate in the female of Keter?

It is a rule that there is only ascent of MAN to the female. Hence, when four lights rise to Keter, which are ZON of Hochma and ZON of Bina, and the light of Hesed remains in the Partzuf, which is in Partzuf AB of AK, where the light of Hesed remained before it completed all of its ten inlets. At that time, the lights rise in the vessel of the female of Keter, since there are two vessels to ZON.

However, when five lights ascend to Keter, which is only in Partzuf SAG, as there is a perpetual expansion and departure there, and each time it expands to Malchut, all the lights ascend to Keter, and it expands in Keter once more. Thus, five lights ascend here, which are ZON of Hochma, ZON of Bina, and the light Hesed, which contain the entire ZAT. Here the lights rise to the vessel of the male of Keter, called Yod, because there is only one vessel to the ZON here. Thus, although they rise to the female, here the female itself is in the vessel of the male; hence, the lights rise after it to the vessel of the male. All this refers only to the ascent of the lights to Keter, but at the end of the departure, when they rise to the Rosh, all the lights incorporate in the ZON of Keter and annul in them since the upper lights are somewhat incorporated in the male, and somewhat in the female, like the two couplings that ZON make there.

In the first coupling, when the female of Keter is incorporated in the male, all the lights follow her and incorporate in the male. In the second coupling, made in the attribute of the female, all the lights are incorporated there in the female. For this reason‎, some of the lights are incorporated in the male and some in the female. (Inner Light, Item‎ 62)

103. When do the lights ascend and incorporate, some in the female, and some in the male of Keter?

See above answer 102.

104. Why in the first expansion and the ascent of HB to Keter, they did not cause there an ascent of MAN, as did the ascent of HB to Keter in the second expansion?

The departure of the first expansion is regarded as one departure, at once, since only one vessel was made there, and all five levels that emerged there due to the refinement of the screen are regarded as one light. Here, however, in the second expansion, the vessels precede the lights. This is because all the vessels with the sparks and the records in the first expansion, moved to the phases of the vessels of the second expansion, and were placed one under the other even before the light of the second expansion returned to the Partzuf.

Hence, each and every vessel here is considered a separate matter in itself. When the couplings of ZON are made in Malchut of the Rosh, and the level of Hochma descends to the Partzuf, she becomes completely clothed in the vessel of Keter, and the light does not expand in any other vessel. Hence, the vessel of Keter is considered a special Partzuf, having its own expansion and its own departure, and similarly in the rest of the vessels. Hence, the vessel of Keter became qualified to return to its coarseness and its coupling through the ascent of the lights of HB in a way that will be explained below in answer 105. However, the vessel of Keter of the first expansion is connected with the nine lower Sefirot into one degree and one phase. There is no difference between the vessels of HB and the vessel of Keter since all of them together are only one light clothed in one vessel.

105. What is raising MAN?

Each branch that is emanated and emerges from its root is in its greatest wholeness during the process of its emanation, before it is separated and comes to its own authority and degree. This is because then it is in the place of its root and is considered a part of it, in the form of eating what its mother eats. However, afterwards, when it comes down to its place, it is diminished and grows smaller according to its property. This creates a permanent connection between each branch and its root, where the root tends to enhance its branch to the same measure while it was in it before it descended to its place. This first beginning was rooted in the root, and it wishes to keep it always. Yet, because of the Katnut [smallness/infancy] of the vessels of the branch, they cannot receive the bestowal of the root; they receive only according to their ability. Hence, when the branch rises to its root once more, it awakens the root to extend itself to the same lights it had when it emanated it, and to adapt itself to the branch until it can bestow upon it all that Gadlut [greatness/adulthood] it bestowed upon it since the beginning of its creation. This is the meaning of ascents of MAN. It means that it awakens new lights in its root because of its ascent to it.

You already know that there are two kinds of inversions of anterior downward during the emanation of a lower degree: The first is the inversion of the anterior of the vessel that the Keter canceled its phase of anterior, which was only to bestow VAK. It raised its posterior, which was for bestowal of GAR, and made it into anterior in order to emanate the male of the vessel of Hochma. The second is the inversion of the anterior of the phase of the screen, meaning refinement from the great coarseness to the lesser coarseness, meaning the refinement of phase three of the female of Keter to phase two, which is the level of Bina, who did that for the female of Hochma.

Thus, when ZON of Hochma, too, were was refined from phase two to phase one, and the coupling for their level stopped from them, the same two kinds of inversion of anterior occurred in them to emanate ZON of Bina. You find that the vessel of Hochma, too, acquired the phase of anterior of VAK, like the vessel of Keter. This equivalence of form returned the lights of HB to the vessel of Keter, and then the vessel of Keter, too, returned its anterior of illumination of VAK to its place as in the beginning. In order to shine to its branches, to ZON of Hochma, with whom they now united as in the beginning of their emanation, before they came down to their place, ZON of Keter corrected their screen once more in coarseness of phase three and phase four as in the beginning. They drew the same two couplings of theirs above in the Rosh, and bestowed their lights to the designated branches with which they are connected. This is called “raising MAN.”

106. Why did all the lights ascend to MAN to Keter in all the exits and departures of the second expansion, and not to the Rosh, as in the first expansion?

The matter of the ascent to Malchut of the Rosh means equivalence with Malchut of the Rosh. This is only after the screen had been completely refined from all its coarseness. Hence, in all these exits and entries that were in the second expansion, before the light expanded to Malchut, the screen was still not refined completely. This is because until it expanded to Hod, it still had coarseness of phase one, and when it expanded to Yesod it still had root coarseness, which draws the level of Malchut. Therefore, it is still in disparity of form from Malchut of the Rosh. However, after it expanded to the vessel Malchut, it was refined completely, like the phase of Malchut of the Rosh. At that time, it rose to Malchut of the Rosh and the couplings for the Partzuf below it, called SAG, were made there, since the ascents of all the lights to the Rosh always elicit another Partzuf, which is a son of the previous Partzuf.

107. What are the first vessels of Akudim?

They are the vessels of the first expansion of AK. Before him, there was no clothing in the worlds. (Inner Light, Item‎ 5)

108. What causes the cancelation of the vessels?

The refinement of the screen from the phase of coarseness in the vessel causes the cancelation of the vessel because it is unfit to receive any light when it lacks a screen. Also, the return of the light of Keter, as it was in the first expansion, causes the cancelation of the vessels, because the vessels mix with the lights. (Inner Light, Item‎ 5)

109. Where did the vessels for the Partzuf of the second expansion come from?

They were collected from many phases: 1. From the vessels that were emptied in the first departure, and were arranged here one below the other, Keter first, Hochma next, and so on, and finally Malchut. These are primarily vessels of males, although the females, too, were incorporated there with the males. 2. The sparks from the striking of the records with the descending reflected light that fell into those vessels, as written in Part 4. These are primarily vessels of females, but the males, too, were incorporated with them. 3. The vessels of the light of Hochma itself. After Malchut of the Rosh drew the level of Hochma of the Rosh, she expanded once more from above downward into ten Sefirot from her and within her to her Malchut, called Chazeh. 4. These are the vessels that were made by the striking of the light of the record and the light of Hochma on each other. The vessels for GAR were made from their sparks. 5. These are the vessels that were made anew in the second expansion itself by the second departure here in ten exits of departure. However, they belong to Partzuf SAG.

110. Where did the vessels for Partzuf SAG of AK come from?

All the vessels that were emptied from the lights of Partzuf AB, moved to Partzuf SAG by the very same ways explained above in answer 109 regarding the transference of the vessels of the first expansion to the second expansion.

111. Why do ZON of AB have two vessels and ZON of SAG only one vessel?

Since there were no strikings here to elicit sparks for the female.

112. Why did all the lights come to the vessel of Keter together in the second expansion?

Because that coupling which is made on the phases of records called ZON of the vessel of Keter was at nearly the level of Keter. Hence, they could only come down and clothe in their designated vessel, which is the vessel of Keter. However, after they were refined, and their level was diminished to the level of the other Sefirot, they descended and clothed in them to that extent. (Inner Light, Item‎ 35)

113. What are anterior and posterior of the vessels?

A place of bestowal is called anterior, and the place through which it does not bestow is called posterior. It makes no difference if that place is bestowal of GAR or bestowal of VAK. (Inner Light, Item‎ 40)

114. Why are the vessels of the second expansion arranged one below the other?

Because this was their beginning when they were made in the first departure, where Keter is above everyone, and Malchut is in the end.

115. What are the anterior and posterior of KHB?

The anterior of the vessel of Keter is illumination of VAK that prevents GAR, and the posterior is illumination of GAR. The anterior of the vessel of Hochma is illumination of GAR, and the posterior is illumination of VAK. The anterior of the vessel of Bina is illumination of VAK, which is Hassadim, but it depends on the reason, as in “because He desires mercy.” If there is illumination of Hassadim in the Partzuf, the reason is canceled, and then she cancels her posterior. The anterior of the vessel of Hesed is illumination of GAR and his posterior is illumination of VAK since it is extended from the illumination of Hochma and resembles it. The anterior of Gevura is illumination of VAK, and her posterior GAR. This is because she is extended from the illumination of the vessel of Bina and resembles her. The anterior of Tifferet is a mixture of illumination of Hesed and Gevura together, meaning from the phase of Gevura when she is incorporated in the anterior of Hesed, and his posterior is illumination of VAK. The anterior of Netzah is illumination of VAK and his posterior is illumination of GAR. The anterior of Hod is illumination of GAR, and his posterior is illumination of VAK. The anterior of Yesod is illumination of VAK, and his posterior is illumination of GAR. The anterior of Malchut is illumination of GAR. (Inner Light, Item‎ 40)

116. Why are there no vessels in the Partzuf due to the second expansion of itself?

This is because a vessel is not completed before the light moves three distances from it. Because of this, only the vessels of ZON were completed, and they move to the next Partzuf, where the light returns in the same empty vessels. Thus, the vessels that were made in second looking of the Partzuf are only for the needs of the second Partzuf.

117. What is the difference between the first expansion and the second expansion?

In the first expansion, there was only one expansion and one departure, though it departed gradually. However, in the second expansion, it expanded by and order of expanding and not expanding, creating ten exits and ten entries until it expanded to Malchut. (Item 20)

118. How are the vessels of GAR made?

The vessels of GAR, which are KHB, were made by the second expansion itself, since the light of Hochma dressed there in the vessel of Keter, and the light of the male of Keter clothes inside the light of Hochma. By this, the bad light falls from within the record and becomes a vessel below the light of Hochma, as the light of Hochma clothes in it. It follows, that Hochma separates between the light of the record, which is the male of Keter, and the bad light that was separated from him, and by this, the vessel of Keter becomes very dark, and in that state, its phase of the vessel is finished. The vessels of Hochma and Bina were made similarly. (Item 50)

119. What are the causes of the completion of the vessels of GAR?

There are three causes here: 1. Because of the division and the departure of the good light of the record from the bad light in it. 2. Because of the coming of the light of Hochma in the middle, separating between the good light of the record and the bad light that was separated from it. 3. Because of the posterior of the root light of Keter that did not return for the second expansion. It remained standing under Malchut of the Rosh with its posterior to the branches, meaning to the Sefirot of the Guf. This posterior of the light of Keter diminishes the light extensively and darken the Sefirot KHB even more than they had during first departure itself. For this reason‎, they darken the vessels as if the light is at a distance of three degrees. (Inner Light, Item‎ 50)

120. What are the parts in the vessel that are worthy of looking into the light even during the departure?

They are the phases that exist in the externality of the vessel. They are not as coarse as the inner half of the wall. For example, if the internality of the vessel is phase four, and the level of Keter departs from it, the externality of the vessel, which is phase three, is fit to receive more light from the illumination of the coupling of its upper phase, which is the level of phase three. Also, her phase two is fit to receive more of the illumination of coupling in the degree above the upper degree. (Item 15)

121. What causes the vessel to turn its anterior downward, and its posterior upward?

When the light departs from the degree, and the coupling is made in the degree above it, such as when the light departs from phase three, and the coupling is done in phase two, the reflected light descends from the illumination of the coupling of phase two to the lower phase three. At that time, there is a clash between the record of phase three and the descending reflected light. This is so because the illumination of phase two is in oppositeness to the record of phase three. At that time, the record leaves its place and rises above the vessel, giving room to the reflected light to clothe in the vessel of phase three. Thus, this reflected light clothes the outer half of the wall of that vessel, which fits its measure of level, which is in phase two that is in phase three, which is the posterior of phase three. You find that the anterior of phase three remains empty of light, and the posterior of phase three, which is phase two, is filled with light. This is called turning its posterior upward, and its anterior downward. It follows that the reflected light that descends from the illumination of the coupling of the upper degree, causes the vessel of the lower degree to turn its anterior downward. (Inner Light, Item‎ 15)

122. What causes the vessel to turn its anterior to its place as in the beginning?

After the coupling stops from the adjacent upper degree, as well, and the reflected light that descends to the vessel stops, the record into her vessel. Thus, the vessel returns its anterior upward, and its posterior downward as in the beginning. This is because now the posterior of the vessel cannot receive the illumination of the record, which is phase three, and it returns to being externality of the vessel as in the beginning, and all the illumination of record comes to anterior of the vessel, which is phase three. (Inner Light, Item‎ 16)

123. What is looking in the upper light through the posterior?

When the light departs from the vessel and the coupling is made in the degree above it, such as when it departs from phase three, and the coupling is made in phase two, then the posterior of this vessel, which is phase two, looks at the upper light, meaning receives from the illumination of the coupling that is there. (Inner Light, Item‎ 15)

124. How will the lights be extended from Keter to Hochma when they are so far from one another?

Their levels equalize with one another and they are back-to-back by the refinement of the coarseness and the turning of the anterior downward. (Inner Light, Item‎ 35)

125. What two kinds of inversions of the anterior are implemented in the degrees?

An upper degree cannot bestow upon the lower one except though equivalence with it, at which time they are close to one another. Hence, there is a matter of inversion of the anterior of the upper one to the measure of the anterior of the lower one, and this is called face-to-face.

There are two kinds of inversion of the anterior: The first is that every vessel is defined by its the phase of bestowal, by its nature, whether illumination of VAK or illumination of GAR. This is because the vessel of Keter naturally bestows VAK, not GAR. Thus, when it bestows upon Hochma, whose anterior is GAR, the Keter must turn its anterior downward and its posterior upward to the phase of anterior, in order to equalize its anterior with the anterior of Hochma. It is similar in the rest of the Sefirot.

2. The second is the equivalence of the level, also called “inversion of the anterior downward.” For example, the level of Keter cannot bestow to the degree of Hochma except through the refinement of the coarseness of phase four to phase three, which draws the level of Hochma. In that state, the level of Keter is equal to the degree of Hochma, and the Keter bestows its illumination to the Hochma. (Inner Light, Item‎ 40)

126. What causes the division of the Sefirot Hochma and Bina?

It is the inversion of the anterior of the vessel of Hochma downward and the making of the posterior, which is illumination of VAK, into her anterior, like the anterior of the vessel of Bina. By so doing, Hochma was divided into two phases, meaning bestowal of GAR and bestowal of VAK. The vessel Hochma itself is considered bestowal of GAR, and the vessel of Bina, which received VAK of Hochma, is considered bestowal of VAK. (Inner Light, Item‎ 40)

127. Why do all the Sefirot remain in anterior and posterior after the first departure?

This is because once the coupling stops form the highest phase, from the vessel whose light has been emptied, the record returns to her place and the vessel returns its anterior to its place as in the beginning, as it is written in answer 122. Hence, all the vessels remain in the phase of anterior and posterior after the completion of the departure, meaning the anterior of the lower one in the posterior of the upper one. (Item 18)

128. Why did Keter and Hochma remain face-to-face after first departure?

Because phase four did not leave a record. It is known that phase four serves as anterior to the vessel of Keter, which is the coarsest in the screen, called anterior. That which is not so coarse is considered the posterior of Keter. It is considered that its anterior is downward, and equalizes with the anterior of Hochma since it has become close to phase three of Hochma. Even though a record of phase four of clothing remains there, it is not enough to return the anterior of the vessel of Keter as in the beginning. Also, this causes the light of Keter to remain in the Peh, and not return in the second expansion. (Inner Light, Item‎ 18)

129. Why is Keter back-to-back with the upper light?

Because the vessel lacks its primary record, which is a record of extension, and the record of clothing that remains in it is considered the posterior of the vessel of Keter. Also, her light up in the Rosh stands with its posterior to the branches in the Guf. (There)

130. What is the meaning of a moment in spirituality?

See in Inner Observation, at the end of Part 1. It explains there that spiritual time is considered motion, and spiritual motion is considered an innovation of form that is attained there. From this we understand that the slightest innovation of form, the slightest of the slightest of changes, is called a “moment.”

131. When is the vessel of Malchut completed in the first departure?

When the light of Malchut rose to the vessel of Hochma, a distance of three degrees was made between the light and the vessel, and the vessel was darkened, and then it was completed. (Item 17, and Inner Light there)

132. When is the vessel of ZA completed in the first departure?

When light of ZA rose to its root to the Rosh, a distance of three degrees without light has been made between the light and the vessel; hence, the vessel was darkened and completed (There), see below, answer 134.

133. Why is all that is less than three is considered filled?

This is so because up to three degrees, the vessel still receives from surrounding lights. This is so because when the light of Malchut ascends to ZA, Malchut receives one surrounding. When it rises to Bina, she receives a second surrounding, but when the light of Malchut rises to the vessel of Hochma, it no longer receives any illumination; hence, the vessel becomes dark and is completed. (There)

134. Why is the ascent of ZA to Bina not regarded as remoteness of degree?

As long as there is some light in a vessel, even though it is not from its own phase, it is not regarded as remoteness of degree. Hence, when the light of ZA rises to the vessel of Bina, at which time the light of Malchut rises to the vessel of ZA, it is still considered having inner light in its vessel. However, afterwards, when the light of ZA rose to the vessel of Hochma, it is regarded as remoteness of one degree. When it rises to the vessel of Keter, it is considered remoteness of two degrees, when the vessel still receives from surrounding lights, and has still not become completely dark. Only when it rises to the Emanator is it completely darkened and its vessel is completed. (Item 50 and Item 27)

135. When was there departure in Keter for the first time?

In the departure of the lights of the first expansion, called Partzuf Keter. For this reason‎, it is called the departure of the light of Keter. (Inner Light, Item‎ 6)

136. Why is first departure called Lo Matei [not expanding] in Keter?

See above answer 135.

137. Who causes the departure in the second expansion every time?

The clash and striking of surrounding light in inner light. (Inner Light, Item‎ 6)

138. Why were the expansion and departure made into ten lights and were not made into ten vessels?

Because with respect to the vessel itself, there is only one refinement and one departure here. This is so because in the end, there is only a vessel Malchut here, and no vessels were added to the vessel Malchut by all those departures. The ten Sefirot that we discern in it are like one long vessel that contains ten parts that are not equal to each other. (Item 22, and Inner Light there)

139. Why is the perpetual expansion and departure compared to a flame swaying here and there?

Because at the moment of expansion to Malchut and the light departs completely from the Partzuf, it immediately returned to expand in Keter, until the disappearance of the light was like a flame that sways here and there. (Inner Light, Item‎ 49)

140. What is the ratio between ZON of Hochma and ZON of Bina?

Although they are regarded as one level, the level of phase two, they are still related as VAK relates to GAR. This is because ZON of Hochma are considered GAR, and ZON of Bina are considered VAK of GAR. It is like YESHSUT of Atzilut compared to AVI of Atzilut. The male of the vessel of Bina was born from the coupling of ZON of Hochma when they turned their anterior downward, meaning when they canceled the illumination of GAR in them and received the anterior of VAK. Hence, the male was born in the phase of posterior of Hochma, and in the phase of VAK. The female of Bina is the phase of GAR, which is a record of the light of Bina of the first expansion. Nevertheless, since she is a record without light, who receives all the light in her through the male, which is VAK, for this reason‎, the force of the male is on her. Also, the vessel of Bina itself is also the phase of VAK of GAR, as in “because He desires mercy.” Thus, ZON of Bina are considered the phase of VAK of GAR. (Inner Light, Item‎ 40)

141. How is Hesed emanated?

Initially, it was not expanding in Keter. Due to the clash of surrounding light and inner light on each other, the ZON of Keter were refined, which are phase four and phase three, to phase three and phase two. They gave them to the Hochma in the phases of ZON of Hochma, and then the anterior of Hochma returned to their place as in the beginning. Hence, ZON of Bina rose once more to Hochma since VAK always join their GAR when they are revealed. Thus, now Hochma joined with Bina into one degree. Consequently, the light Hesed, which is in the vessel of Bina, now receives illumination of Hochma because of their unification of Hochma and Bina. Hesed became great because it acquired illumination of Hochma. This means that it no longer needs to suckle illumination of GAR from the vessel of Bina, and can expand into its own degree, and ZON of Bina were refined into phase one in order to equalize with the vessel of Hesed, and the light of Hesed was lowered to the vessel of Hesed. (Inner Light, Item‎ 40)

142. What is the vessel of Hesed?

It is the phase of Keter of the five phases of light of Hassadim, since KHB of the light of Hassadim is called HGT. (Inner Light, Item‎ 40)

143. What is of light of Hesed?

It is evaluated as the phase of light of Hochma in the vessel of Keter. This is because Hesed has only that illumination of Hochma that the general light of Hesed received while being in the vessel of Bina. Also, everything that if found in the general light of Hesed below the light of Hochma that it received, no longer belongs to the Sefira Hesed, but to the six lower Sefirot below Hesed. Hence, Hesed is considered the phase of Hochma in the vessel of Keter, since its vessel is the phase of Keter, as written in answer 142. (There)

144. What is the order of the emanation of the light of Gevura?

This is the rule: The coming of the light of Hesed to its vessel causes an expansion in Keter. This is because then the ZON of Bina were refined to phase one in order to be face-to-face with the vessel of the Hesed. For this reason‎, the entire the level of the light of Bina disappeared, and the four lights of HB rose to Keter. At that time, they cause there a new coupling and expansion in Keter. You find that the posterior of Keter returned to its place as in the beginning, and illumination of GAR was denied of the entire Partzuf. Since the illumination of GAR stopped from the light of Hesed, it immediately becomes needy of its mother Bina, in order to suckle illumination of GAR from the vessel of Bina. Hence, it rises to Bina, and the vessel of Hesed turns its anterior downward, giving its residue, meaning everything below its own phase, to vessel of Gevura. (There)

145. What is the quality of the Sefira Gevura?

Her vessel has the relation of Hochma of the light of Hassadim since KHB of Hassadim are called HGT, and her light is the phase of VAK of illumination of Hochma in Hesed, which is as VAK of GAR compared to the light of Hesed. It is like the male of the vessel of Bina, which is the phase of VAK of GAR compared to Hochma, as written in answer 140. Thus, the quality of the light of Gevura compared to the light Hesed is as the value of ZON of Bina compared to ZON of Hochma. This is the meaning of “I am Bina [understanding], Gevura [strength] is mine,” since their value is equal to each other, and there is no difference between them, but only in the measure of the level” One is the level of phase two, and one is the level of phase one. (Inner Light, Item‎ 40)

146. What is the difference between ZON of Bina and the Sefira Gevura?

See above answer 145.

147. What is the order of the emanation of the light of Tifferet?

After it returned to being Lo Matei [not expanding] in Keter, its posterior was canceled on the GAR, and ZON of Hochma returned to their place, the vessel of Hochma turned its anterior without refinement and placed ZON of Bina to their place. After that, ZON of Bina returned to phase one, and lowered the light of Hesed to its place. This is because after the illumination of GAR returned to the Partzuf, and Hesed acquired illumination of Hochma, it no longer needs its mother Bina. At that time, the light of Gevura rises to Hesed, since when the GAR reappears, its VAK immediately joins with it. In that state, the vessel of Gevura turns its anterior downward and places its residue, meaning everything that is below the phase of the light of Gevura, to the vessel of Tifferet. (Inner Light, Item‎ 40)

148. What is the quality of the vessel of Tifferet?

Its vessel is the phase of Bina of the light of Hassadim. Its light is the self of the light of Hesed that was in the vessel of Bina. This is because the lights of Hesed and Gevura are only illuminations of GAR and VAK of Hochma that the light of Hesed received, but Tifferet is this light of Hassadim itself. The value of the Sefira is as the value of the Daat that copulates between Hochma and Bina, since it is the phase of the light of Hesed in the vessel of Bina, which is the light of Daat. (There)

149. How is the light Hesed different when it is in Bina from when it is in Tifferet?

The difference is in the value, like the difference between the lower Daat and the upper Daat. When the light of Hesed is in Bina, it unites the HB into one Partzuf, in the sense that it receives the illumination of Hochma from the time when Hochma and Bina returned to one Partzuf. When it is in Tifferet, it is in the form of the lower Daat, uniting the lights Hesed and Gevura into one in the sense that it receives illumination of Hesed from the time when Gevura rose to Hesed and united with it into one light. Because of that beginning, the uniting of Hochma and Gevura into one has been imprinted in it forever, since it cannot receive its abundance from them in another way. It is like upper Daat, which cannot receive illumination of Hochma, except through Hochma and Bina, into one Partzuf. (Inner Light, Item‎ 41)

150. What is light of Daat at its root?

It is a new upshot that emerged during the concealment of the light of Keter from Partzuf AB and the replacement of the lights. Because the light of Hochma clothed in the vessel of Keter, the light of ZA ascended to clothe in the vessel of Bina to be emanated by the Hochma. In so doing, two phases of light of ZA were emanated: The first relates to Partzuf Keter, when the lights are in their actual place, at which time ZA was emanated by Bina, clothing in the vessels of VAK. The second relates to Partzuf Hochma, when the lights swapped their places. At that time, the light of ZA was emanated by Hochma, clothing in the vessels of GAR, meaning the vessel of Bina. Hence, from here on, all the Partzufim contain two phases of ZA in each Partzuf, where the upper ZA, which acquired a place of GAR, is called the Sefira Daat, and the lower ZA, which stands in its actual place in VAK, is called ZA. (Inner Light, Item‎ 41)

151. What is the core of the phase of ZA in the five edges?

From the perspective of the light, which is the primary, the Sefira Tifferet is the primary part of ZA, since the light of Tifferet is the self of the light Hesed in the vessel of Bina. For this reason‎, it is called Vav with a Rosh [ו], as phases GAR of Bina rest on it from the time it was in the vessel of Bina. However, from the perspective of the vessel, it is the Sefira Netzah, which is the fourth edge in the five edges, opposite the fourth phase in the five phases KHB, ZA, and Malchut. You find that ZA in the five phases is opposite Netzah in the five Hassadim. (There)

152. What are the phases RTS [Rosh-Toch-Sof] in ZAT?

Hesed and Gevura, which are opposite HB, are the phase of the Rosh of the ZAT. Tifferet and Netzah are the phase of Toch of the ZAT. One is from the perspective of the light, and the other is from the perspective of the vessel, as in answer 151. Hod, Yesod, Malchut, are the phase of Sof of the ZAT since Hod is the fifth edge of the five edges, corresponding to Malchut in the five phases, and Yesod and Malchut are extended from it. (There)

153. What is the difference between Hesed and Gevura, and Tifferet?

Hesed and Gevura are not the self of the light of Hesed, but illuminations of Hochma and Bina that reached Hesed when it clothed in the vessel of Bina. But Tifferet is the self and essence of the light of Hesed. (Inner Light, Item‎ 41)

154. Why is the essence of the light of Hesed not clothed in the Sefirot of Hochma and Gevura?

It is because of the property of their vessels. The vessels of Hesed and Gevura are the phase of Keter and Hochma, in which the light of Hesed has no root because it only clothed the vessel of Bina of GAR. For this reason, the self of the light of Hesed cannot clothe in the phase of the five Hassadim, but rather in the vessel of Tifferet, which is Bina of the five Hassadim, and not in Hesed and Gevura, which are Keter and Hochma of the five Hassadim. The light of Hesed never clothed in Keter and Hochma, and therefore, the vessels of Hesed and Gevura only have illuminations of Hochma and Bina that reached the reception of the light of Hesed when it was in the vessel of Bina, and the self of the light of Hesed clothed in the vessel of Tifferet. (There)

155. How is the Sefira Netzah emanated?

When it expands in Keter once again, when the control of the posterior of Keter returns as in the beginning, and illumination of GAR is denied from the entire Partzuf, the light of Hesed departs to Bina once more, its VAK expands in Gevura, and the light of Tifferet also departs and returns to its root in the vessel of Gevura, and gives its VAK to the vessel of Netzah and expands in Netzah. (Inner Light, Item‎ 42)

156. What is the quality of the Sefira Netzah?

The vessel is the self of ZA since it is the fourth edge, opposite ZA of the five phases. Its light is the phase of VAK from the self of the light of ZA, which is the light of Tifferet. After the light of Tifferet concealed in its root, in Gevura, Tifferet gave its VAK to Netzah, as it is written in answer 155. (Inner Light, Item‎ 42)

157. What is the difference between HGT and NHY?

Even though every phase of seven lower Sefirot is the phase of VAK, they still have illumination of GAR in them. Hence, as we discern two phases in GAR, GAR of VAK and VAK of GAR, so we have two phases in VAK: GAR of VAK and VAK of VAK. This is so because HGT are considered GAR of VAK, and NHY are VAK of VAK. For this reason‎, NHY are considered outside the Guf, as they are the phase of light of Hassadim, which lack illumination of Hochma, and the entire vitality of the Guf is only light of Hochma since it is the self of the upper light. However, it is impossible for NHY to be completely empty of illumination of Hochma since they would be completely canceled. Instead, there is a phase of a record of HGT in them, which means a small illumination, and for this reason‎, the NHY are called three inside three, which means that the records of the three Sefirot HGT are concealed in the three Sefirot NHY in a way that suffices for their persistence.

158. What is the attribute of the vessel of Hod?

The vessel is the phase of Hesed, the fifth of the five Hassadim in the five phases, meaning phase four, which is the quality of judgment. However, she is from the perspective of her being incorporated in ZA, and her light is the residue of Netzah. However, from the perspective of the incorporation of Netzah in Tifferet, when the light Netzah is incorporated in illumination of GAR, as well, from the phase of the light of Daat that shines in Tifferet, hence, the light of Hod is considered merely the phase of illumination of GAR of the light of Daat, and nothing of the illumination of GAR of Hochma and Bina. This is so because its entire illumination is extended from the connection of GAR and VAK of the light of Tifferet, meaning the connection of Netzah with Tifferet after the illumination of GAR is extended to the Partzuf. You already know that the light of Tifferet is merely the light Daat, and not from Hochma and Bina, whose place is in the vessels of Hesed and Gevura. (There)

159. What is the Sefira Yesod?

Its vessel is from the phase of Malchut since it is extended from Hod, which is the root of Malchut of the five Hassadim, and the light in it is made of both judgment and mercy. This is so because it has two lights: The first is the residue of the light that Hod gave it, which is the level of Malchut, which is the phase of judgment. The second light is the Hey that reached it from the coupling of ZON of Bina that the Hod illuminated for before it was refined to the level of Malchut. (Inner Light, Item‎ 45)

160. In which Sefira did the light of Malchut clothe?

The light of Malchut clothed in the vessel of Yesod. This is because after the Hod was refined from phase one to the phase of Keter, the level that emerges on that screen has only the level of Malchut, and then he gives it to the vessel of Yesod. (Inner Light, Item‎ 46)

161. What is the light that clothed in vessel of Malchut?

The light of the Dalet [ד] that surrounds the truncated Vav [ו] inside the Hey [ה], which reached the Yesod from the coupling of ZON of Bina, which is the phase of GAR without VAK, meaning without light of Hassadim, descended from Yesod and clothed in Malchut. (Inner Light, Item‎ 47)

162. What is the ratio between ZON of Hochma and ZON of Bina?

See above answer 140.

163. How many phases of ZON are there in the second expansion?

They are four phases ZON: ZON of the vessel of Keter, ZON of the vessel of Hochma, ZON of the vessel of Bina, and ZON of the vessel of Yesod and Malchut.

164. What is the attribute of the four ZON pairs of the second expansion?

In the first two pairs, which are ZON of Keter and ZON of Hochma, the males are more important than the females. This is because the male of Keter is from phase four of clothing, but the female of Keter is only from phase three. The male of the vessel of Hochma is only from phase three, but the female of the vessel of Hochma is from phase two. Thus, the males are more important than the females.

However, in ZON of the vessel of Bina, the female is greater than the male, since the male is the phase of VAK of Hochma, and the female is the phase of GAR, as she is a record of the light of Bina from the time of the first expansion. In ZON, however, which is in the vessel of Yesod, the male is greater than the female since the male is the truncated Vav inside the Hey, which is extended from the coupling of Bina, which is given to Yesod from the Sefira Hod without refinement, but only as illumination. Hence, it is the phase of Hassadim of phase one, and is also extended from a high place, from the coupling of ZON of Bina. But the female in Yesod is the residue of the light of Hod after its GAR disappeared, and after it was refined from phase one to the level of Malchut. Thus, it is much lower than her male. (Inner Light, Item‎ 40)

165. In which phase did the coupling stop and the light of the second expansion depart entirely?

When the light of Dalet in the Hey from the coupling of ZON of Bina expands to Malchut. This is so because the screen has been entirely refined from there from all its coarseness until it equalized with the phase of Malchut of the Rosh, which is considered that it rose to the Rosh, to the Emanator. At that time, all the lights departed from the Partzuf. (Inner Light, Item‎ 46)

166. What is the second phase of the second expansion?

It is the phase of perpetual expansion and departure. Every time the light expands to Malchut, it immediately expands once more in Keter, Gevura, Netzah, and Yesod, and departs in Hochma, Bina, Hesed, Tifferet, Hod, and Malchut. Afterwards, Keter returns to being in Lo Matei [not expanding], and expands in Hochma, Bina, Hesed, Tifferet, Hod, and Malchut, and departs in Keter, Gevura, Netzah, and Yesod, and so on and so forth continually. This state of expansion of perpetual expansion and departure is called Partzuf SAG of AK, or Bina of AK. (Inner Light, Item‎ 47)

167. How was Partzuf SAG of AK emanated?

When it expands in Malchut of AB of AK, which is phase one of the second expansion, the screen is refined entirely, and equalizes with Malchut of the Rosh, since the equivalence of form unites the spirituals into one. That screen that rose to the Rosh consists of all the records of the Sefirot of the second expansion, which are five lights: ZON of Hochma and Bina, and the light of Hesed, which contains ZAT, which are all included in ZON of Keter. However, the record of phase three, which is coarseness of extension that was in the second expansion, and is the last phase here, disappeared like the last phase of Partzuf Keter. This is phase four that disappeared in the first departure there. The rule is that the last phase does not leave a record, and this applies to every single departure. Hence, only the record of phase two remained here after the second departure. However, the phase of the record of clothing of phase three remained, as well, as phase four of clothing remained after the first departure, since only the phase of extension is lost from each last phase, but not the phase of clothing.

Hence, these two records—phase three of clothing and phase two, which also contains the phase of extension—caused two upper couplings in the Rosh. It is similar to the two couplings of ZON of Keter after the first departure, because they were incorporated in one another. In the first coupling, the female was incorporated in the male in phase three. At that time, the level of ten Sefirot came out nearly on the level of the upper Hochma. However, they still could not expand and descend below to the Guf since phase three is devoid of extension.

Afterwards, a second coupling was made, where the male was incorporated in the female in phase two, at which time ten Sefirot on the level of Bina emerged. Now that she contains the phase of extension, too, Malchut of this the level of Bina can expand from her and within her into ten Sefirot and descend to the Guf. At that time, the above-mentioned ZON descend to the vessel of Keter of the Guf, filled with light from the above two phases of couplings, and the perpetual expansion and departure was made in them. Now, each time it expands to Malchut, they return to the Keter, and this is called Partzuf SAG of AK. (Inner Light, Item‎ 47)

168. What are the ZON of the vessels of KHB?

The ZON of the vessels of KHB of AB of AK are all the phase of Yod-Hey. The male of the vessel of Keter is the record of phase four of clothing. Its light is extended from the first coupling in the Rosh, but is also incorporated in the second coupling of the Rosh in the light of Hochma. The female of the vessel of Keter is the level of Hochma itself, which expanded in Partzuf AB. Her light is from the second coupling of the Rosh, but she was incorporated in the first coupling of the Rosh, too, in the light of the upper Keter. In ZON of the vessel of Hochma, the male is from the male of Keter after it was refined to phase three. The female is from the female of the vessel of Keter, after she was refined to phase two, and the entire GAR in the Partzuf is extended only through these ZON of Hochma. In ZON of the vessel of Bina, the male is born from the coupling of ZON of Hochma after they inverted the anterior from GAR to illumination of VAK. The female is the record that remained in the vessel of Bina from the time of the first departure. (Items 50 and 51)

169. What are the names of ZON of KHB?

They are all called Yod-Hey.

170. What letters designate ZON and the vessels of KHB?

Each of them is called the letter Yod, filled. The male of the vessel of Keter is called Yod, the female, Vav, and the vessel of Keter, Dalet [the letters Yod-Vav-Dalet spell out the letter Yod]. Also, the male of Hochma is called Yod, the female, Vav, and the vessel of Hochma, Dalet. In Bina, however, there is a difference: The male is called Yod, the female is called Dalet, and the vessel does not merit a name, but the light of Hesed in it is called Vav. (Item 53)

171. How many phases are there in the second expansion?

Four phases of ZON: three in KHB, and one ZON in Yesod. (Item 54)

172. What is the meaning of only illumination, without giving of lights?

It is a light that is born by the coupling ZON for the purpose of a lower degree. However, giving of lights refers to a light that cascades and descends from Sefira to Sefira through the refinement of the screen. (Item 35)

173. Why did Hochma shine the Vav to Bina before the giving of the lights?

It is because giving the seven lights to Bina was through refinement to phase one, but the male of Bina, which was emanated by Hochma, was on the level of phase two, but in the form of posterior. Hence, it bestowed it to the vessel of Bina only in inverting of the anterior to VAK, before it was refined to phase one.

174. Why did Keter not give the Yod to Hochma from the phase of illumination?

It is because of the posterior of the light of Keter that stands under Malchut of the Rosh and detains the bestowal of the light of Keter to vessel of GAR. However, after ZON of Keter were refined, and the phase of the light of Keter departed to its root, its posterior was canceled, and their residue was given to the vessel of Hochma, which are ZON of the vessel of Hochma.

175. When does Hesed need its mother and when does it not need her?

During the control of the posterior of Keter, which prevents illumination of GAR from the Partzuf, and the two Sefirot Hochma and Bina are without light, there is no illumination of GAR in Hesed. For this reason‎, it needs its Ima Bina, and rises to her to suckle GAR from the place of Bina. However, when it expands in the two Sefirot Hochma and Bina, there is illumination of GAR in the Partzuf, and Hesed has illumination of Hochma. At that time, it does not need its mother and can descend and come to its own degree. (Inner Light, Item‎ 39)

176. Why does Bina rise to Hochma before it gives the light Hesed to the vessel of Hesed?

Because of the manifestation of illumination of GAR in the vessel of Hochma. As the Gadlut illuminated to the Hesed, so it extended the ZON of Bina to it, and united with them into one Partzuf. Then Bina was refined from phase two to phase one in order to be face-to-face with the vessel of Hesed, and placed the light Hesed there.

177. How did the Hey of the coupling of ZON of Bina reach the vessel of Malchut?

When Bina was refined from phase two to phase, one to give the light Hesed to the vessel of Hesed, at that time, it placed there, along with the light of Hesed, the Hey that was born from her coupling, and Hesed gave to Gevura in only illumination before it departed to the vessel of Bina, and Gevura to Tifferet, etc. When she reached her place, to Yesod, he took the Vav in her and gave the Dalet to Malchut. (Item 44, and Inner Light there)

178. What is the difference between the light of Hesed and the Hey from the coupling of ZON of Bina?

The light of Hesed is the light of the anterior. Its illumination is from the phase of the anterior of Hochma. The beginning of its emanation was also through ZON of Hochma, but the Hey is from the phase of posterior since she was emanated by ZON of the vessel of Bina, which are the phase of VAK of Hochma. However, she contains the phase of GAR from the record of Bina, although these GAR are dark since they are from the phase of departure. Hence, they are subordinate to the VAK of the male. (Inner Light, Item‎ 43)

179. How is the Hey separated into two separate degrees?

When illumination of GAR returns to the Partzuf and expands in Hod, the light of Yesod departed and rose to its root to illumination of GAR in Hod. Then the truncated Vav rose along with it when they are united in one another, and the light of the Dalet descended to Malchut. (Inner Light, Item‎ 46)

180. Why can’t the light Hesed be a male to Bina?

Since the difference between VAK and GAR is great, it is utterly impossible for the light of Hesed, which is complete VAK, to be a male to the phase of Bina, which is GAR. (Inner Light, Item‎ 51)

181. Why can’t the light of Hesed be a female to Bina?

Because the light of Hesed, which is ZA, is a male in its origin of direct light, and a male does not become a female. In addition, VAK and GAR cannot be in one degree. (There)

182. Which light descended to complete the Malchut?

The letter Dalet of the Hey of the coupling of ZON of Bina, completed Malchut of AB, which has no light. (Item 54)

183. What are the ZON in Yesod?

The Vav of the Hey of the coupling of Bina that descended to Yesod is the male of Yesod, and the light of Malchut that received from the residue of Hod is the female. (Item 54)

184. How did the record of the vessel of Bina, which is GAR, become a female to the Yod that was born from the coupling of ZON of Hochma, which is VAK?

When she is only the phase of a record that remained from the time of first departure, and she is without light, she is therefore equalized with the male that is extended from the coupling of ZON of Hochma, which is full of light. (Inner Light, Item‎ 46)

185. What are the five Hassadim and five Gevurot in the five edges?

Two lights contain all the degrees. These are light of Hochma and light of Hassadim. Hence, the five phases, called KHB, ZA, and Malchut, are called by these names, only when they are light of Hochma. However, when they are light of Hassadim, they are called HGT NH, or five Hassadim, or five edges. This is so when they have the level of the light of phase one. But when they have only the light of Malchut, they are called five Gevurot. (Inner Light, Item‎ 60)

186. What are the five Hassadim and five Gevurot in Yesod?

There are two lights in Yesod: One is the phase of truncated Vav, which is extended to it from the coupling of ZON of Bina, and the other is the phase of the light of Malchut that came to it from the residue of the Hod after it was refined from phase one in it to the level of Malchut. The five Hassadim were divided into two phases from this refinement: the level of phase one, and the level of Malchut. They are called five Hassadim when they are in the level of phase one, and they are called five Gevurot when they are in the level of Malchut.

Since Yesod received the level of Malchut, it follows that Yesod received all five Gevurot together. It turns out that all five edges are incorporated in it in a state of five Gevurot that came to it from the residue of the Hod after it was diminished to the level of Malchut. For this reason‎, the Yesod is called the general five edges, as they are all in it in the form of Gevurot. However, these five Gevurot in Yesod are sweetened in the light of Hassadim of the truncated Vav that it received from ZON of Bina. It received this Vav from Hod before it was refined into the level of Malchut; hence, it is still in a measure of level of phase one. Thus, the five Gevurot in Yesod are sweetened in the light of Hassadim in this Vav. It follows that only in Yesod are there five Hassadim and five Gevurot sweetened together. (Inner Light, Item‎ 46)

187. What expands in Keter of the second expansion?

Two levels: nearly the level of Keter, and the level of Hochma, called ZON. They were extended by two couplings of Malchut of the Rosh, expanded, and descended to the vessel of Keter of Partzuf AB, called the second expansion. They contain all the Sefirot below them in this Partzuf. (Inner Light, Item‎ 35)

188. Why is it that when it expands in Keter, it departs in Hochma and Bina?

Because the posterior of the light of Keter that remained in the Rosh and did not return to the Guf deny illumination of GAR from the Partzuf. Hence, as long as its record shines by the force of its illumination in the vessel of Keter, it does not expand in Hochma and Bina, as they are from the phase of illumination of GAR. (Inner Light, Item‎ 40)

189. Why is it that when it expands in Hochma, it departs in Bina?

Since the lights of Bina are only VAK that were emanated by the posterior of Hochma when it turned its anterior downward. Thus, when it expands in Hochma, and the anterior of the vessel of Hochma returned to its place as in the beginning, ZON of Bina instantly returned to the phase of GAR, to the vessel of Hochma, since the VAK and the GAR that come from one degree differ from each other only by a reason that compels them to. Hence, when the reason is canceled, they immediately return to their place. (Inner Light, Item‎ 40)

190. Why is it that when it expands Bina, it departs in Hesed?

It is because Bina cannot bestow the light Hesed before she is refined to phase one, and before she turns her anterior downward. For this inversion of the anterior, the light of Bina must depart from the vessel of Bina and not expand in Bina. Hence, as much as it expands in Bina, it does not expand in Hesed. (Inner Light, Item‎ 39)

191. What is Matei in Hesed and in Tifferet?

The light of Hassadim in illumination of Hochma expands to the vessel of Hesed, and the illumination of Hochma alone is attributed to the Hesed. It gives to Gevura anything that below this illumination of Hochma, and the light of Hassadim in its self, with illumination of GAR, through the return of Gevura to Hesed, expands to the vessel of Tifferet. (Inner Light, Item‎ 40, and Inner Light, Item‎ 42,)

192. What is expanding in the Keter of Partzuf SAG of AK?

Two levels, which are nearly the level of Hochma, and the level of Bina. They are called ZON, for they were extended by two couplings in Malchut of the Rosh that expanded and descended from there to the vessel of Keter of Partzuf SAG. (Inner Light, Item‎ 47)

193. What is expanding in Hochma of SAG of AK?

ZON of the vessel of Hochma of SAG were emanated by the inversion of the anterior of the vessel of Keter. They are considered the phase of VAK of ZON of Keter. However, any illumination of GAR in Partzuf Bina comes from these ZON, which is because of the record of the light of Bina that remained in the vessel of Hochma from the time of the second expansion. The value of these ZON of Hochma is similar to the value of ZON of Bina of Partzuf AB. (Inner Light, Item‎ 47)

194. What is expanding in Bina of SAG of AK?

They contain the records of the vessel of Bina of Partzuf AB, and they receive their illumination from the ZON of the vessel of Hochma. (Inner Light, Item‎ 47)

195. What is expanding in Hesed of SAG of AK?

The light of Hassadim in illumination of Bina and the Hey from the coupling of ZON of the vessel of Hochma. (Inner Light, Item‎ 47)

196. What is expanding in Hod and not expanding in Yesod of SAG of AK?

When illumination of GAR expands to the vessel of Hod, the light of Yesod returns to it, which is the phase of VAK of that light. (There)

197. Why is it that when it expands in Keter, Gevura, Netzah, and Yesod, it does not expand in Hochma, Bina, and Hesed, Tifferet, Hod, and Malchut of SAG of AK?

It is because the light of Hochma that remained in the Rosh and did not return to this expansion of SAG, turns its posterior to its branches in the vessel of Keter. Because of this posterior of Hochma, ZON of Keter cannot bestow the phase of GAR to the Partzuf. Hence, when the light expands in Keter, illumination of GAR is denied from the entire Partzuf and only the vessels of the phase of VAK shine, which are Gevura, Netzah, Yesod, and do not expand in Hochma, Bina, and Hesed, Tifferet, Hod, and Malchut, since their anterior is the phase of GAR. (Inner Light, Item‎ 47)

198. Why is it that when it expands in Hochma, Bina, and Hesed, Tifferet, Hod, and Malchut, it does not expand in Keter, Gevura, Netzah, Yesod of SAG of AK?

It is because in each Sefira where illumination of GAR expands, its VAK, which is in the Sefira below it, instantaneously return to it. When it expands in Hochma and Bina, illumination of GAR returns to the Partzuf and expands in Hesed. Thus, its VAK in Gevura return to it. At that time, it expands in Tifferet, and VAK of Netzah return to it, and expands in Hod, and VAK in Yesod return to Hod, and expands in Malchut. (Inner Light, Item‎ 47)

199. Why is it that when it expands in Malchut of SAG of AK, it returns to expand in Keter, and so on and so forth?

It is because the reason for the refinement of the screen of phase two is because this screen relies on the posterior of Bina, which stops the Hochma, as the Yod [י], Nun [נ] of Tzadik [צ], which are opposite to one another. This posterior of Bina depends on a reason, and are not from Bina herself since Bina’s self is Hochma, and this posterior of hers is because Bina of direct light craves Hassadim, as in, “because He desires mercy.” Hence, in order to be able to draw Hassadim, she turned her posterior to the light of Hochma. It follows that the lack of Hassadim is the reason for the posterior of Bina.

Therefore, when the coupling was made on the screen of phase two, and the light is bestowed upon the Partzuf, and Bina already has an abundance of light of Hassadim, at that time, the posterior of Ima is canceled since she did not prefer the light of Hassadim to the light of Hochma, except when she was devoid of Hassadim. However, once she has abundant Hassadim, she turns herself back to the light of Hochma and cancels her posterior. At that time, the screen that relies on her posterior is refined, too, as its force of detainment weakens. However, it is not refined at once, but gradually.

First it does not expand in Keter, and expands in Hochma and Bina, and illumination of GAR returns to the Partzuf. This illumination was by inversion of the anterior, and not by refinement. Afterwards, ZON of Keter were refined from phase three and phase two, to phase two and phase one, and the light Hesed was given to the vessel of Hochma, and from there to the vessels of VAK, and the vessels of anterior illuminated, which are Hesed, Tifferet, Hod, and Malchut. In other words, it is in the form of expanding and not expanding as it was in Partzuf AB, until the light reached Malchut. At that time, the screen was refined, and all the light stopped from the Partzuf. The screen that consists of all the records rises to the vessel of Keter, and Bina feels a lack of Hassadim once more. For this reason‎, she returns her posterior to Hochma, and the screen of phase two regains its strength as in the beginning, and draws the level of phase two to the Keter once again, and the light of Hassadim returns to fill the Partzuf abundantly. Then, Bina cancels her posterior and the screen weakens once more, and so on and so forth continuously. (Inner Light, Item‎ 47)

200. Why does the screen of phase two rely on the posterior of Bina?

Because indeed, there is only the vessel of Malchut here. The restriction and the screen do not apply to any phase of the first nine at all. The whole issue of the screen that rose to the first phases was only because of the ascent and the refinement of the phase of Malchut that equalized them in her measure of coarseness. Hence, when the screen rose to Bina, it means that it acquired the phase of posterior of Bina to its the phase of detainment on the Malchut that rose there. However, afterwards, in the Partzufim below this Partzuf SAG, the phase of Malchut already mingled with the first nine Sefirot themselves in a way that the restriction itself rests on them. In that state, the screen does not rely on the posterior of Bina, but the force of the restriction itself rests on it, even in the screen of phase one.

201. Why are the ten Sefirot of the Rosh always called GAR, and the ten Sefirot of the Guf are called the “seven lower Sefirot”?

You see in the order of the cascading of the Partzufim that the light of Keter of the upper Partzuf remains concealed in the Rosh, and does not return to the lower Partzuf. This is so because the light of Keter of Partzuf Keter of AK did not return to Partzuf AB of AK, and the Keter of Partzuf AB received only the phase of VAK from it. Also, the Keter of Partzuf AB remained concealed and did not return to Partzuf SAG of AK. Keter of Partzuf SAG receives only VAK from it, and so on in all the Partzufim. It is known that the Partzuf is discerned primarily only by the upper Sefira. Since the lower Partzuf has only VAK of the upper Sefira, therefore, all of it is regarded as VAK with respect to the upper one.

Also, you know that these GAR of the upper Sefira, which are missing in the lower one, remained standing in the Rosh under Malchut of the Rosh. The light of Keter that is missing in Partzuf AB, remained there under Malchut of the Rosh, and the light of Keter of AB, which did not return to Partzuf AB, remained standing under the Malchut of the Rosh. Thus, the whole difference between the Rosh and the Guf is only in the GAR, as VAK reach the Guf by the Keter of the Guf that receives VAK from the light of Keter that remains in the Rosh. For this reason‎, we call every Rosh by the name GAR, and the Guf, by the name VAK, or ZAT, since this is the whole difference between them.

202. Why is every lower Partzuf considered the phase of VAK with respect to its upper one?

It has already been explained above in answer 201, that each lower one lacks the GAR of the upper Sefira of the upper one. For this reason‎, it is considered VAK of upper one, as the core of the Partzuf is its highest Sefira. This is with respect to the upper one, but in itself, it has all ten Sefirot. For example, Partzuf AB has illumination of VAK of Keter of Partzuf Keter; hence, it is considered VAK. However, for itself, the highest Sefira in it is Hochma, and not Keter, and he has complete GAR of Hochma. Also, Partzuf Bina has VAK of the upper Sefira of Partzuf AB, which is Hochma, but it has complete GAR from its own highest Sefira, and it is likewise in all of them.

Kabala Medya

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TV Programları "Yeni Hayat Konuşmaları" No: 31

TV Programları "Yeni Hayat Konuşmaları" No: 31

TV Programları "Yeni Hayat Konuşmaları" No: 31

Kabala MedyaTelif Hakkı © 2003-2026 Bnei Baruch – Kabbalah L’Am Association, Tüm Hakları Saklıdır

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Kabala Medya
Telif Hakkı © 2003-2026 Bnei Baruch – Kabbalah L’Am Association, Tüm Hakları Saklıdır