Baal HaSulam. Study of the Ten Sefirot. Vol. 2. Part 6, item 15

PART SIX

The Ten Sefirot of the World of Nekudim

1. *AK contains AB SAG MA BON in its self. Each of these four incorporates all four and lights emerge from it, which are its branches. The AB is in its Mochin, opposite AA and Abba of Atzilut. Above its Galgalta, it contains a model of the phase of Atik of Atzilut, and its SAG is from the Ozen down to its Tabur, opposite Bina of Atzilut, and its MA and BON are from its Tabur down, opposite ZON of Atzilut.

Inner Light

1. AK contains. This study that I’ve begun with is the most profound of all the ARI’s lessons regarding the world of Nekudim, and should have been presented at the end of the part. Indeed, in this study the ARI gave us the key by which he explains all the future issues before us in the ten Sefirot of Nekudim. Hence, the reader must know and remember it well before examining the concepts themselves.

First, we must know which of the Partzufim of AK the ARI refers to, as we know that there are five Partzufim in AK. However, the ARI has already notified us that in the first two Partzufim of AK, namely Partzuf Keter of AK and Partzuf AB of AK, we have no permission to speak.

The study begins only in Partzuf SAG, which is from the phase of Ozen down, meaning its level is up to Bina, as Bina of the Rosh is called Ozen. That teaches us that the ARI speaks of Partzuf SAG of AK, and the all matters and details elucidated before us revolve only around that Partzuf.

He says that it contains AB SAG MA BON in its self, which are the four levels that emerge over the above four phases. These are phase three, which draws the level of Hochma, called HaVaYaH of AB, phase two, which draws the level of Bina, called HaVaYaH of SAG, phase one, which draws the level of ZA, called HaVaYaH of MA, and the level of Malchut, called BON. Each of them contains all four, as he explains henceforth.

Lights emerge from it, which are its branches. They are called Se’arot Reisha (the hair of the head) and Se’arot Dikna (the hair of the beard), which are emanated from this Rosh of SAG of AK. Indeed, know that everything said here is but roots to the elements that exist in the world of Atzilut. Although they are not actually here, they are nonetheless rooted here.

The AB is in its Mochin. Here we must remember everything that’s been explained regarding the emanation of the first three Partzufim of AK, very briefly explained in the ARI’s words in Part Five. He calls the first Partzuf of AK “the first expansion,” Partzuf AB of AK “the second expansion,” and Partzuf SAG of AK “The second phase of the second expansion.” We must generally remember all the words brought by the ARI there, and everything explained there in Inner Light, for I will not repeat anything here, only use the names.

You already know that every lower one clothes its upper one only from the Peh down, meaning from the place where it was rooted and where it emerged, which is Malchut of the Rosh of its upper one, from which the lower one emerges and is emanated. Hence, the Keter of the Rosh of SAG, which is called Ozen because the light of Bina, called Ozen, clothes the vessel of Keter, clothes its upper Partzuf, called AB, from the Peh down.

Know that this Guf of AB, clothed in the Rosh of SAG, becomes a Neshama and Mochin to the Rosh of SAG. It is written, “The AB is in its Mochin, opposite AA and Abba of Atzilut,” since the Guf of AB, clothed in the Rosh of SAG, are as Mochin to the Rosh of SAG.

Opposite AA and Abba of Atzilut. AA is AB of MA in Atzilut, and Abba is AB of BON in Atzilut, where the five Partzufim of MA and the five Partzufim of BON join together. It is written that the phase of AB clothed in the Rosh of SAG is regarded as equivalent to AA and Abba of Atzilut.

Know that this study explains the correspondence of the five Partzufim of SAG of AK to the five Partzufim in Atzilut. This is in order to know how to deduce from one regarding the other, and how the branches connect and cascade from their roots. It is also to study the upper one from the lower one, and this is immeasurably beneficial.

A model of the phase of Atik of Atzilut. Partzuf Keter of Atzilut is called Atik. He says that above Partzuf AB of AK there is another, first Partzuf, meaning Partzuf Keter of AK, corresponding to Partzuf Atik in Atzilut.

Its SAG is from the Ozen down to its Tabur. Partzuf SAG of AK, whose level reaches Bina, is called Ozen. Everything spoken here stems from it, and it completes and ends on the Tabur. We must thoroughly understand the essence of that Tabur, upon which Partzuf SAG ends. This Tabur is the entire axis upon which all the elements in the world of Nekudim revolve.

Know, that in fact, SAG stretches down to the Sium Raglayim of the inner AK, called Partzuf Keter. However, afterwards, in the restriction of NHY, which will be explained below, it rose and ended at the Tabur.

However, only the Raglayim of Partzuf AB ended there. This is because from there down is the place of Malchut of the inner AK, namely phase four. Since Malchut of Partzuf AB had only coarseness of phase three, it could not shine for phase four of Malchut of inner AK, whose place is called Tabur. For this reason, the Raglayim of Partzuf AB ended above Tabur.

However, the level of Partzuf SAG only reaches Bina. It is known that the restriction was only on the light of Hochma, not on the light of Bina. Hence, Partzuf SAG could expand and shine below the Tabur, too, though it does not have a screen of phase four.

You already know that Partzuf AB is the second expansion of the inner AK, which expands and fills the vessels that were emptied in the first departure. This is the meaning of the second expansion, as mentioned in previous parts. Thus, the phases of ZON of the inner AK below the Tabur remained without light, since the second expansion, which is AB, cannot shine for them, as it does not have the screen required for the vessels of phase four. Therefore, the lights of Partzuf SAG came and filled in for the absence of AB. They expanded to the same vessels of ZON below the Tabur, which could not be filled by AB.

It turns out that the departure of the lights of the vessels of Partzuf Keter of AK, called “Inner AK,” could not be filled once more, unless through the two Partzufim AB and SAG. AB filled it to the Tabur, and SAG filled it from the Tabur down to its Sium Raglayim.

SAG is divided within itself into tastes and dots, which are Keter of the Guf, and the lower nine Sefirot of the Guf from Hochma down (see Part 5, item 24, and Inner Light there). Only the first expansion of the Partzuf, before it begins to diminish, is the direct light of that Partzuf, called light of mercy.

However, from the moment the screen begins to be refined and diminish its level, even though the upper light does not stop coupling with it on the four phases of its refinement, and elicits in its way the four levels of Hochma, Bina, ZA, and Malchut, they are no longer phases of light of mercy. This is why they are called Nekudot.

The lights clothed the Sefirot of the first three Partzufim Galgalta-AB-SAG of AK by way of present and not present. In other words, initially, the light expanded only to the vessel of Keter, and then it is not present in Keter, meaning its measure of coarseness in the screen has been refined, and then the light is present in Hochma.

Thus, only in the vessel of Keter did the light expand in the phase of mercy, called tastes, but the light reached the vessel of Hochma only after the refinement of the screen and the diminution of the level, and likewise in the rest of the Sefirot.

For this reason, all the Sefirot below Keter are called Nekudot [dots], as they are already from phases of reflected light and judgement, as it is written at length in the words of the ARI above (Part 4, Chapter 3).

It has been explained above (Part 5, item 47, Inner Light) that two lights, called ZON, descended and clothed the vessel of Keter. The male has phase three of clothing and his level reaches Hochma. The female has coarseness of phase two and her level reaches Bina.

Hence, the vessel of Keter, too, was forced to end on the Tabur, on par with the Raglayim of AB, for the same reason as that of AB. The male has the level of Hochma there in the vessel of Keter. Hence, the restriction applies to him as to Partzuf AB, and he must end above the Tabur because he cannot shine to the vessels of ZON of phase four.

You find that the what the ARI wrote above, that Partzuf SAG expands to the Raglayim of AK, refers only to phases of Nekudot of SAG, which are the nine lower Sefirot from Hochma down. However, tastes of SAG, which are Keter of the Guf of SAG, stop at the Tabur since it cannot shine from the Tabur down due to the light of Hochma in it.

Only after ZON of Keter are refined from phase three and phase two in them into phase two and phase one, which is given to the vessel of Hochma of SAG, these lights no longer have any level of Hochma there. Then these lights of SAG expanded to the vessels of ZON in the inner AK below the Tabur, as did the lights in the other levels, Bina, ZA, and Malchut.

It has been explained in the words of the ARI above that these four levels HB, ZA and Malchut of SAG that expanded below the Tabur, rose once more to the place of the tastes of SAG above the Tabur. They did not expand from the Tabur down any longer.

It is written here that SAG ends on the Tabur, meaning after the ascent of these lights above the Tabur. The ascents of these lights are henceforth called the restriction of NHY.

Understand all the above thoroughly and repeat the words until they are seemingly placed in a box, for you will need all the above in every single word in the explanation of the Nekudim and the breaking of the vessels, and it is impossible to always repeat such lengthiness.

And its MA and BON are from its Tabur down, opposite ZON of Atzilut, meaning the ten Sefirot of Nekudim, considered MA and BON of this SAG. They correspond to the ZON of Atzilut, which clothe Partzuf AA also from its Tabur down, and the reason for these words will be explained henceforth.

2. As it is in its internality, so it is in the lights that emerge from it, which are its branches. The Se’arot (hair) of its Rosh (head) are opposite the branches of AB, and the Se’arot of the Dikna (beard) are from the AHP, opposite the branches of SAG. AVI are included in them, and between the two of them, they took Bina of MA after the correction, which is the name SAG, which contains both of them, and they are incorporated in the Mazla of Dikna of AA. Study it thoroughly for so it is here, but then SAG still expanded to the Raglayim of AK.

Inner Light

2. The Se’arot of its Rosh are opposite the branches of AB, and the Se’arot of the Dikna are from the AHP, opposite the branches of SAG.‎ These Se’arot of the Rosh and the Dikna did not emerge immediately with the emanation of the Partzuf, but after the restriction of NHY and the ascent of the lower Hey to the Einayim. It will be explained below that the lower Hey, which is the joint screen from phase two and phase four together, rose to Hochma of the Rosh of SAG, called Einayim, where it made a coupling with the upper light and raised reflected light from Hochma to Keter, meaning from Einayim to Galgalta, drawing only the level of ZA.

Then the ten Sefirot of the Rosh of SAG divided into Galgalta and Einayim, and to Ozen, Hotem, and Peh. Since the place of the coupling was the Einayim, and the Einayim operated instead of the Peh of the Rosh, the three Sefirot AHP became the phase of Guf. They receive from this Malchut that stands at the Einayim and imparts to them from above downward, and only two Sefirot Galgalta and Einayim remain there in the phase of Rosh, meaning in the phase of from below upward. Thus, the ten Sefirot of the Rosh were divided into two phases, Rosh and Guf, since only their Keter and Hochma remain as the phase of the Rosh, while Bina, ZA and Malchut in them exited the phase of Rosh and became Sefirot of Guf.

This coupling, which divides the ten Sefirot of Rosh into two phases, Rosh and Guf, is made in the Hochma of Rosh SAG itself. However, for itself, it remains unchanged, as it is known that there is no absence in spirituality. There is only an addition here, for they are considered ten Sefirot of the branches of the Rosh of SAG, called ten Sefirot of Se’arot.

They are the ones that were divided on the two above phases of Rosh and Guf. Keter and Hochma in them, which remained in the phase of Rosh, are considered branches of AB, as Se’arot of the Rosh. The three Sefirot AHP in them, which became the phase of Guf, are considered Se’arot of the Dikna and as branches of SAG.

It is written, “The Se’arot of its Rosh are opposite the branches of AB, and the Se’arot of ‎the Dikna are from the AHP, opposite the branches of SAG.” This means that that division of the ten Sefirot of the Rosh into two phases of GE and AHP that occurred in the Rosh of SAG, this novelty is called Se’arot. The phases of Galgalta and Einayim that remained in the phase of Rosh are considered the branches of AB, and the phases of Ozen, Hotem, Peh in them that exited the Rosh, are considered the branches of SAG. The reason for this will be explained henceforth.

AVI are included in them, and between the two of them, they took ‎Bina of MA after the correction, which is the name SAG, that ‎contains both of them, and they are incorporated in the Mazla of Dikna of AA. He tells us that as AVI of Atzilut were incorporated and emerged from the ten Sefirot of the Dikna of AA, so the ten Sefirot of Nekudim emerged from the Se’arot of the Dikna of the Rosh of SAG. Know that there are three phases of AVI: Inner AVI, upper AVI, and YESHSUT. All three are incorporated in the Se’arot of the Dikna, as there are thirteen corrections of the Dikna, which are three HaVaYot [pl. of HaVaYaH], meaning three phases of ten Sefirot.

The first ten Sefirot are considered the first four corrections, ending at Shibbolet HaZakan (the chin puff). The Inner AVI, which are the GAR of Nekudim, emerged from this Shibbolet HaZakan. The upper AVI emerged from the middle four corrections, ending on the upper Mazal, called Notzer Hesed. Israel Saba and Tvuna of Atzilut emerged from the last ten Sefirot, which are the five lower corrections, ending at the bottom Mazal, called veNakeh.

It is written, “they are incorporated in the Mazla of ‎Dikna of AA.” The above-mentioned AVI are called together Abba, and the above-mentioned YESHSUT are called together Ima. Abba is incorporated in the upper Mazal, and Ima is incorporated in the lower Mazal, and both are incorporated in Mazla.

However, the four upper corrections, which end on Shibbolet HaZakan, belong to the Inner AVI. Only the GAR of Nekudim emerged from them, which are the phase of inner AVI. Remember these words for you will need them in every single word that follows.

Then SAG still expanded to the Raglayim of AK. This has already been clarified above (Inner Light item one, in the paragraph beginning with “Its SAG”).

3. In the beginning, AK was thus: Its first three are AB, Keter, SAG—Hochma and Bina. From its half and below, which are the Nekudot in it, this SAG was clothed from the Tabur of AK and below within MA and BON of AK, and all this is the internality of AK: self, lights, and vessels.

Inner Light

‎3.‎ In the beginning, AK was thus: Its first three are AB, Keter. The words here are about the same issue presented above, only in different wording. I copied them only because there are some small novelties here. Here, too, it revolves around Partzuf SAG of AK and also connects in it Partzuf AB of AK that is clothed in it. You already know that Partzuf SAG clothes from the Peh of the Rosh of AB downward, meaning to the phase of the three Sefirot HGT of the Guf of AB. It is written, “Its first three are AB, Keter,‎” since HGT of AB become GAR of Partzuf SAG, where the Rosh of SAG clothes them from the outside. The Peh, which is Malchut of the Rosh of AB, is the phase of Keter of the Rosh of SAG above it, and HGT of AB are the inner Mochin in it.

SAG – Hochma and Bina. This means that there are Hochma and Bina in Partzuf SAG itself. Even though the entire level of SAG is only the level of Bina, it nevertheless contains male and female phases. This means that the screen that rose to Malchut of the Rosh of AB for the coupling for Partzuf SAG consists of two upper records: a record of only phase three of clothing, without drawing, and a complete record of phase two. For this reason, two couplings were made on them: the first in the level of Hochma, and the second in the level of Bina, and they are called ZON. The record of phase three of clothing, on which the level of Hochma emerged, is called male, and the record of phase two, which is complete with a phase of drawing, too, is called female. The principal light of Partzuf SAG, which is the level of Bina, emerged over her.

These ZON were clothed only in vessel of Keter of the Guf of SAG and do not extend from them to the lower nine Sefirot of SAG, though ZON of the vessel of Keter were refined into phase two and phase one (see Part 5, Inner Light, item 47).

It is written, “SAG – Hochma and Bina,” since the Partzuf is always named after its upper Sefirot. Since the above-mentioned Sefirot of ZON have the level of Hochma and Bina in them, SAG is called Hochma and Bina.

He tells us that so as to understand the following text, that this SAG later became the phase of AB, though it is known that the level of AB is up to Hochma. How then could SAG become AB? This is why he mentions here that there are Hochma and Bina in this SAG, for the male is phase three of clothing, the phase of AB, which is why it later turned into the phase of AB, and remember that.

From its half and below, which are the Nekudot in it, this SAG was ‎clothed from the Tabur of AK and below within MA and BON of ‎AK. You must remember the meaning of tastes and dots, presented above in the words of the ARI (Part 4, Chapter 3, item 11). The first expansion to the Partzuf, before the screen begins to become refined, is called tastes. This is direct light and mercy.

However, when the screen begins to be refined, upper light is extended from the emanator and makes a coupling with the screen during the degrees of its refinement. The four levels that emerge at that time, which are Hochma, Bina, ZA and Malchut, are called Nekudot, as they are the phase of reflected light and judgement.

Yet, understand that only the lights in the vessel of Keter of the Guf of SAG are called tastes, but all of the nine lower Sefirot below the Keter of the Guf of SAG are called Nekudot. You should also know that the vessel of Keter of the Guf of SAG expands through the Tabur, meaning to the Sium Raglayim of the Guf of AB, and that place of Sium is called Tabur.

It is written, “From its half and below, which are the Nekudot in it, this SAG was ‎clothed from the Tabur of AK.” This refers to its lower nine Sefirot, since all of the lower nine Sefirot are called Nekudot here, for they all descended below the Tabur and clothed the inner MA and BON of AK.

And all this is the internality of AK, meaning that all this is the phase of Partzuf SAG in its own structure, and the branches that emerge outward from it are not included, and he explains them later.

4. Afterward, it elicited the exterior phases to clothe it. First it elicited lights from the general, inner AB, which is the Se’arot of the Keter, surrounding its Rosh from the outside up to the Metzach and up to the Oznayim. Afterward, it elicited the Se’arot of the Zakan (beard) that are extended from the general SAG called Nekudim, from which the general three Mochin in it were made.

Inner Light

4. The Se’arot of the Keter, surrounding its Rosh from the outside up to the ‎Metzach and up to the Oznayim. It has already been explained that the Se’arot are divided into two phases: Rosh and Guf. Up to the Oznayim, which is Bina, it is considered Rosh, since the place of the coupling was in Nikvey Einayim, which is Hochma of Rosh. For this reason, the lights expanded from there down to the Ozen-Hotem-Peh, to the phase of clothing, called Guf.

You already know that there is a big difference between the Rosh and the Guf. It is written that the Se’arot are extended up to the Oznayim because until there it is considered Rosh, but from the Oznayim downward, it is already considered Guf.

The Se’arot of the Zakan that are extended from the general SAG called Nekudim. You should know that these AHP that emerged from the phase of Rosh to the phase of the Guf are always called “the general SAG.” The reason is, as the ARI writes below, that this entire SAG of AK that we are studying is regarded as all AB, except for the Nekudot in it, which are its bottom half, which is called below YESHSUT, and this alone is considered SAG. It alone emerged through the Nikvey Einayim into the phase of AHP of the Guf, and this YESHSUT is called the “general SAG” in every place, and it is the Rosh of the ten Sefirot of Nekudim.

It has been explained above that the beginning of the coupling in Nikvey Einayim, which brought out the AHP into the state of Guf, was made in the Rosh of SAG itself, but as Se’arot, since the Se’arot of the Rosh up to the Oznayim are regarded as from below upward, which is Rosh. Hence, it is still considered the phase of AB, as no change is apparent in it yet because of the ascent of the lower Hey to the Nikvey Einayim.

However, from the Nikvey Einayim and below, which are the Se’arot of the Dikna, they are already considered the phase of AHP that exited the Rosh and became the phase of Guf. Hence, only the AHP of the Se’arot, called the Se’arot of the Dikna, are regarded as the General SAG, which is the phase of Nekudim. This will be elaborated on below.

It is said, “Afterward, it elicited the Se’arot of the Zakan that are extended from the ‎general SAG called Nekudim.” This means that from the phase of Oznayim downward, the Se’arot of the Zakan were extended in the phase of the general SAG, called Nekudim. However, these Se’arot that are extended from the Nikvey Einayim, meaning from Malchut in Hochma from below upward, are still considered AB; they are not branches of the general SAG. Thus, the Se’arot of the Rosh are branches that are extended from AB, and the Se’arot of the Dikna are branches extended from the general SAG, and remember that.

The general three Mochin in it. This means that the first three Sefirot KHB of Nekudim are made of these Se’arot of the Zakan, though not from itself, but from the general in them, grouped in the fourth correction, of the Se’arot of the Zakan, called Shibbolet HaZakan, as it is written elaborately below. This is why he says, “from which the general three Mochin in it were made‎.”

5. First, the tastes of SAG were extended, which is AHP through its Tabur. Afterwards, it did not bring out the rest of the phases, since they are clothed inside MA and BON as the lights of the general AB, of which only the Se’arot that are extended from the AB of the general AB became revealed. The rest of them are concealed inside the general SAG.

Inner Light

5. First, the tastes of SAG were extended, which is AHP through its ‎Tabur. This means that initially, before the branches of the general SAG came out, meaning the Se’arot of the Rosh and the Dikna, the tastes of SAG emerged, which are the level of AHP through its Tabur, which are the phase of direct light and mercy (see Inner Light, item 1). There is also the phase of male there, whose level is up to Hochma. Nevertheless, he calls the Partzuf AHP, since primarily, the light and the level are regarded as the phase of female, since the whole expansion into the Guf is only from the phase of female, which has phases of coarseness of extension. The female has only the level of AHP, namely the level of Bina, and the reason it ends on the Tabur has already been explained there elaborately.

They are clothed inside MA and BON. The matter of this clothing has already been explained (Inner Light, item 1). The AB did not fill the vessels that were emptied from the Tabur and below in the inner AK once more, since the AB does not have a screen of phase four, and therefore cannot shine from the Tabur down, which is the place of phase four. Thus, the vessels of ZON in the inner AK from the Tabur down remained without light. However, afterwards, when Partzuf SAG expanded, its nine lower Sefirot, which have only the level of the light of Bina, which is a light on which there was no restriction, descended below Tabur of AK and filled the ZON that are there with light.

It is written that it did not bring out the rest of the phases below the tastes of SAG, which are the lower nine Sefirot of SAG, since they are clothed inside MA and BON. This means that the lower nine Sefirot of SAG are clothed in ZON below Tabur of the inner AK, which are called MA and BON. Remember these words, for this matter of the clothing of the lower nine Sefirot of SAG in the inner MA and BON is fundamental for everything that happens in the world of Nekudim.

6. Then it wanted to bring the externality of the inner MA and BON in it outwards, and then all the phases of the inner SAG, concealed in the inner MA and BON, ascended, and the inner MA and BON ascended along with them. Then, these MA and BON are their MAN, to the tastes of SAG themselves, which are not clothed inside MA and BON.

They are in the role of AVI to YESHSUT, since as upper AVI make a coupling for ZON, and YESHSUT are incorporated with them, so it is here, the tastes of SAG make a coupling with all of AB.

Moreover, the dots, tags, and letters of SAG connect with them and become subordinate to them. Consequently, they do not bear a name, like the above-mentioned YESHSUT. Then they engender the phase of BON of externality and their garment outwardly. Thus, the female was now born first.

Inner Light

6. All the inner phases of SAG, concealed in the inner MA and BON, ascended. The matter of this ascent is as the ascents of the lights in the first departure in the inner AK, and as the ascents of the lights of the second departure in Partzuf AB. It implies a complete refinement of the screen from all its coarseness until it equalized with the phase of the screen of the Rosh. This equivalence means that the screen and all the records included in it rose to Malchut of the Rosh and were incorporated in her in the coupling of the Rosh.

The same occurred in this Partzuf SAG, for after it is present in Malchut of SAG, meaning when the screen had been refined into the level of Malchut, it, too, came from there and was completely refined from its coarseness, and equalized with Malchut of the Rosh, the coupling stopped from the Partzuf, and all the lights departed to the emanator, it is all as has been explained above (Part 4, Chapter 4, Inner Light, item 50).

It has been explained there that the lights leave behind them records during their departure. It has also been explained that the as the screen passes from Sefira to Sefira during the refinement, until it is completely refined and comes to the Rosh, it becomes incorporated in those records. It follows that the lights of SAG that clothed in the inner ZON, these lights that have already been mixed with the coarseness of phase four in the vessels below the Tabur, although they have departed from there, they left behind them records. These records of phase four were incorporated in the screen that rose to Malchut of the Rosh, so when the screen rose to Malchut of the Rosh, it brought with it those records of the inner ZON, called inner MA and BON.

It is written, “In that state, all the inner phases of SAG, concealed in the inner ‎MA and BON, ascended,” meaning the records of the lower nine Sefirot of SAG itself that are clothed and concealed inside the records of the inner MA and BON, which are from the coarseness of phase four. Since the records of the lights of SAG are mixed and incorporated in the records of MA and BON, they ascended and were incorporated together with the screen of SAG to Malchut of the Rosh, and were incorporated there in the upper coupling, as he explains henceforth.

We might ask: It has been explained that Partzuf SAG remained in the phase of permanent present and not present. How then does he say here that in SAG there is also the departure of all the lights to the Rosh? Indeed, you already know that there is no absence in the spiritual, and all the changes we discern in the spirituals are but additional forms, but the previous form is never revoked. It is the same here, for although the matter of the departure of lights occurred here, too, after the lights of SAG mixed with the inner MA and BON, the perpetual form of present and not present still remains intact.

The inner MA and BON ascended along with them. It has already been explained above that the records of SAG were incorporated with the records of MA and BON, and they were all incorporated in the screen and rose along with it to the Rosh.

MA and BON are their MAN. The screen ascends to Malchut of the Rosh to be incorporated there in the coupling of the Rosh, to be renewed and expand from there to a new Partzuf, as it was in the previous two Partzufim, AB and SAG. Thus, this screen has now acquired a new name, which is MAN, an acronym for Mayin Nukvin (Aramaic – Female Waters). This is so for the reason explained above that two kinds of records were mixed here with one another: the records of the lights of SAG, with coarseness of phase two, with the records of the lights that clothed the inner MA and BON, with coarseness of phase four.

It is known that phase two is the first Hey of HaVaYaH, and the coarseness of phase four is the last Hey of the name HaVaYaH, which are two females. When the screen rises to be incorporated in the coupling of the Rosh, it is incorporated with these two females together. For this reason, it is now called Mayin Nukvin, in plural form, since it is incorporated with both females.

Know that this connection caused the making of ten vessels in the ten Sefirot, and the correction of two lines. This is the meaning of the association of the quality of mercy with judgement, since the first Hey is the quality of mercy, and the last Hey is the quality of judgement. Now they came together in the screen, in a single coupling.

It is said, “these MA and BON are their MAN.” This means that they induced the matter of the MAN that was renewed from here on in the worlds, since they are the ZON of the inner AK, whose level is up to Keter because of the phase four in it.

They were incorporated and came in the records of phase two, which are from the lights of SAG, and were doubled together in the coarseness in the screen, and then they were called MAN.

Know that from the moment they became connected, they never parted from each other. The only difference between them is in the internality and externality, that at times, phase four is concealed inside and phase two or phase one are outside, and at times, phase two is concealed inside and phase four is revealed outside, as it was here the first time they connected, as the ARI writes here, “the inner phases of SAG, concealed in the inner MA and BON.” Thus, phase two is concealed inside, while phase four is revealed outwards. This will be explained further in its place.

Their MAN, to the tastes of SAG themselves, which are not clothed inside MA and BON. As has been explained above, the tastes of SAG, which are the lights in the vessel of Keter of the Guf of Partzuf SAG, must end evenly with the Sium Raglayim of AB, meaning above the Tabur. This is because the male clothed in vessel of Keter has the level of Hochma, like AB, and the female in the vessel of Keter is incorporated along with it. Hence, they cannot shine below the Tabur, since they do not have a screen of phase four.

It follows that the lights of the tastes of SAG are not clothed in MA and BON below the Tabur. This is why it says that they became MAN to the tastes of SAG themselves, which are not clothed in MA and BON, namely the ZON in the vessel of Keter of the Guf of SAG that end above the Tabur. The matter that took place here and the light that was drawn because of it will be explained below in its proper place.

AVI to YESHSUT. This deduction must be thoroughly understood, as there are two very different halves of SAG here: the upper half of SAG, which is the vessel of Keter of the Guf of SAG, called tastes, which ends above the Tabur, did not descend, and did not mix with the inner MA and BON, and remained in its coarseness of phase two, and phase three of clothing. The lower half of SAG, meaning the lower nine Sefirot from Hochma and below, is called Nekudot of SAG. It descended and was mixed with the inner MA and BON, and two kinds of coarseness were doubled in it: that of phase two and that of phase four together.

He says that its upper half, which did not mix with phase four, is called upper AVI, and its lower half, which was mixed with phase four as MAN, is called Israel Saba and Tvuna. Remember these names well for the ARI uses them throughout the rest.

Know, that this is the root of the division of AVI into two Partzufim, called AVI and YESHSUT. Both emerge from AHP that came out, meaning the Se’arot of the Dikna, and these AHP already receive from the lower half of SAG, which is corrected with MAN. However, because they are ten complete Sefirot of Rosh, where AVI are the phase of the Rosh of the Partzuf, meaning from Nikvey Einayim and above. Therefore, they are regarded as not being included in the MAN, since the screen of MAN is established below them, meaning in Nikvey Eynaim, and the coarseness does not operate at all from below upward. However YESHSUT are the phase of AHP of the Partzuf, extended from the Nikvey Einayim downward, where the screen of MAN already operates on them. Hence, YESHSUT are attributed to the lower Partzuf of SAG, which is already mixed with phase four.

Upper AVI make a coupling, etc., and YESHSUT are incorporated with ‎them‎. The matter of AVI and YESHSUT of Atzilut has already been explained. They are considered a single Rosh of ten Sefirot GE and AHP. They were divided into two halves of the Rosh through the ascent of the lower Hey to Nikvey Einayim. The upper half, which is Galgalta and Einayim, is regarded as no longer connected with phase four in the lower Hey, since she is below the Einayim. They are called AVI. The other half of the ten Sefirot of Rosh, which are the AHP below the lower Hey in the Nikvey Einayim, are regarded as connected with phase four in the lower Hey. Hence, they are discerned as a Guf, which receives from the Nikvey Einayim of the Rosh from above downward.

These two halves of the Rosh join into a single Partzuf to beget ZON, since that lower Hey in the Nikvey Einayim descends once more to the place of the Peh, meaning to Malchut of the Rosh. Then the AHP return to the Rosh, as well, and unite with AVI into ten Sefirot of a single Rosh, and beget Mochin for ZON of Atzilut.

It is written that as the upper AVI make a coupling for ZON, and YESHSUT are incorporated ‎with them, so it is here, the tastes of SAG make a coupling with all of AB.‎ Moreover, the dots, tags, and letters of SAG connect with them and ‎become subordinate to them.” Explanation: The matter of the birth of the Mochin of ZA has been explained above. AVI connect with YESHSUT into a single Rosh, and the coupling is done on screen of phase two in the general Peh of this Rosh. The ten Sefirot that emerge on this screen have the level of GAR of Bina, and become Mochin and GAR for ZA.

However, it is not so for the purpose of the Ibur of ZA, meaning the Katnut of ZA. Although this coupling should also be done in AVI, which are always the phase of Rosh, here YESHSUT are incorporated with AVI because the drop of ZA incorporated in the NHY of AA ascends and is incorporated in the screen of YESHSUT. YESHSUT, in turn, are incorporated in AVI, and the coupling takes place in the screen of YESHSUT, incorporated as MAN in the screen of AVI. The level that emerges on this coupling is close to phase one, lacking GAR, and then ZA emerges without Mochin, but only as Guf, without a Rosh.

Here, too, only the phase of Katnut of Nekudim emerged in the beginning, like the above ZA of Atzilut. Hence, the Nekudot of SAG, mixed with phase four, rose and incorporated within the tastes of SAG. Those, in turn, did not mix with phase four and are regarded as upper AVI. The tastes of SAG rose to Rosh of SAG with the MAN of the dots (Nekudot), and the coupling was done on the MAN of the dots incorporated in the tastes, and not on the phase of the screen of the tastes. Then the MAN rose to the Einayim, which are phase one, since the reflected light ascending from Hochma to Keter draws only the level of ZA, and it is this level that descended once more from the Tabur down to the ten Sefirot called Nekudim.

It is written, “the dots, tags, and letters of SAG connect with them and become subordinate to them.” This is so because the lower nine of SAG, which are Hochma, Bina, ZA and Malchut, are called dots, tags, letters. Dots are HB, tags are MA, meaning ZA, and letters are BON, which is Malchut. They became MAN and rose to the tastes of SAG, where they joined with them and were incorporated in those tastes. Hence the coupling took place there in the Einayim of the Rosh of the tastes.

BON of externality and their garment outwardly. Do not misinterpret that the level of Malchut, which is always called BON, was born here, because the coupling done in the Nikvey Einayim is from the coarseness of phase one, which is the level of ZA. Moreover, there is phase two here from the phase of clothing, which is close to the level of SAG.

Indeed, you shall see that the ARI calls it by the name BON of externality, and not merely BON, as it is actually the phase of SAG. This level is actually called YESHSUT, which is SAG, but since the external AHP of this YESHSUT descended to the phase of Nekudim below the Tabur, where the root female of all the worlds was built, whose value is actually SAG and not BON, since the inner BON, which is phase four, remained entirely in the inner AK and not a single phase of female in it appeared in all the worlds, therefore, Malchut of this YESHSUT that emerged through the Nikvey Einayim is called BON, as she inherited the place of the inner BON. This is why it was said, “Then they beget the phase of BON of externality.”

Thus, the female was now born first. As it says above, Malchut of YESHSUT that emerged through the Einayim, from which the ten Sefirot of Nekudim were emanated, is the root female in all the worlds.

7. *When the emanator wanted to emanate the world of Nekudim, His intention was to make for them vessels so that the lower worlds would have the strength to receive the upper light. The emanator, Ein Sof, saw that there is still no strength and ability in the lower ones to receive these lights that emerge through the Nikvey Einayim and expand from the place of Tabur of AK to its Raglayim.

Consequently, before He emanated these lights, there was another, second restriction in AK, similar to the above-mentioned restriction in Ein Sof: He elevated all the light that expanded in the internality of this AK from the place of its Tabur and below to above the place of the Tabur into the upper half of its Guf, leaving the aforementioned place from the Tabur down without lights.

Inner Light

7. There is no strength and ability in the lower ones to receive these lights that emerge through the Nikvey Einayim. It is so because the reflected light that emerges on the coarseness of phase one is only a thin light. As has been explained in previous parts, it does not reach the phase of Guf, meaning clothing. You also know that the Einayim are a name for the Sefira Hochma of the Rosh, which is phase one. This is why he writes that there was still no strength and ability to receive the lights of Nikvey Einayim.

There was another, second restriction in AK, similar to the above-mentioned restriction in Ein Sof. This is seemingly perplexing, for in the two previous Partzufim, there was the same departure of lights from the Guf of the upper one in order to emanate to the lower one, which the ARI calls the first departure and the second departure (see Part 5, item 60). How is this departure of NHY of AK different, so that it is called the second restriction, and moreover, it is likened to the first restriction in the worlds?

The thing is that there is indeed something completely new here, besides the departure of the light that occurred in AB and Galgalta of AK. Here there is a new point of restriction, in addition to the first point of restriction that was in the restriction of Ein Sof.

This is so because of the mixture of the records of SAG and the records of phase four with one another. As a result, the place of the restriction that was at the Sium of phase four, which is the point of this world, ascended now to the place of the Sium of phase two, which is the Tabur of the world of Nekudim.

In this manner, the matter of the ascent of the lights of NHY to HGT of AK generated the new point of restriction and a new Sium to the worlds, exactly like the first restriction in Ein Sof, as the ARI says. You should also know that from the place of the new point of restriction, which is the Tabur of Nekudim, to the place of the first point of restriction, which is this world, is where the three worlds below Atzilut, called BYA, stand.

He elevated all the light that expanded in the internality of this AK from the place of its Tabur and below to above the place of the Tabur. It has already been explained that the ARI speaks of two Partzufim here: the first Partzuf of AK, called inner AK, where the coarseness of phase four operates, and the third Partzuf of AK, called SAG, where the coarseness of phase two operates. It is written about it in Inner Light, item 1; study it well there for it is impossible to go to that length again.

Tabur means the place of the Sium Raglayim of the second expansion of AK, called AB, for the reason that has been explained there, that this AB has only a screen of phase three. For this reason, it cannot shine below the Tabur of the inner AK, the place of the vessels of phase four.

Because AB does not have a screen of phase four, it is regarded as ending on the Tabur, and the vessels of the inner AK remained empty, without light, from its Tabur downward, as they were during the first departure before AB expanded.

However, after the third Partzuf, called SAG, expanded, its Nekudot expanded, which are its lower nine Sefirot. There is only the light of Bina in them, and they clothed and filled the empty vessels from the Tabur of Inner AK and below.

Thus, these lights from the Tabur of AK down are two Partzufim: the Inner AK and SAG of AK. It is so because the nine lower Sefirot of SAG clothe in half of Tifferet and NHY of the Inner AK, meaning the place from its Tabur down.

It is written, “all the light that expanded in the internality of this AK from the place of ‎its Tabur and below,” meaning the above-mentioned two kinds of light, which are the lower nine of SAG, and ZON of phase four of the inner AK itself.

“He elevated all the light that expanded in the internality of this AK ‎from the place of its Tabur and below to above the place of the ‎Tabur into the upper half of its Guf.” This means that these two kinds of lights departed from that place below the Tabur, called TNHY, and rose to the place above the point of Tabur, which is the tastes of SAG.

He elevated all the light, etc., above the place of the Tabur. This raising of the lights from below the Tabur of AK to the place above the Tabur is the most fundamental issue in this wisdom; hence, we must thoroughly understand it. This is actually a very long issue, clarified only by understanding all of the teachings of the ARI regarding the emanation of Nekudim.

However, its axis revolves primarily around the association of the quality of mercy with judgement, namely the joining of phase two, which is Bina, with phase four, which is Malchut. This is brought in The Zohar, Ruth, regarding the verse, “And they both went,” explaining that the two Heys in the Name HaVaYaH, meaning the first Hey, Bina, and the second Hey, Malchut, conjoined and became as one.

This matter is rooted here in the ascent of the lights of NHY of AK below Tabur to HGT above Tabur. Initially, the light of the lower nine of SAG, which are phase two, expanded below the Tabur of AK and clothed and connected with ZON of phase four there.

By this, phase four received strength so that afterwards, she would be able to ascend along with the lower nine of SAG above the Tabur, where there are the tastes of SAG, meaning direct light of Rachamim of the expansion of SAG, called Nikvey Einayim. Thus, phase four, which is the lower Hey, clothed and came in the screen in Nikvey Einayim, and incorporated there in the upper coupling on this screen, which raises reflected light from Hochma to Keter, drawing the level of phase one, which is the level of ZA.

However, since there is also a clothing of phase two there, it is considered the level of Israel Saba and Tvuna. It follows that in this YESHSUT, which emerges from the coupling of the Einayim, phase four is included in it, which is the lower Hey of HaVaYaH, in a manner that the two phases, the quality of mercy, discerned as YESHSUT, and the quality of judgement, discerned as the lower Hey, truly joined here into one Partzuf.

You therefore find that this whole connection and association of phase two with phase four was made by the ascent of the lights of NHY of AK to its HGT above the Tabur, since phase two and phase four rose from there incorporated in each other until they came together to the place of the coupling with the upper light, called Nikvey Einayim, and truly one Partzuf was made out of the two of them. That Partzuf is called the world of Nekudim, and remember this concept, as it is the basis of all the following teachings. The details of this issue and the reason for the departure of the lights of NHY has already been explained (Inner Light, item 6).

8. The learned one shall understand and deduce one thing from another, how all the emanated worlds that shine in the world below them are always discerned as the lower half of Tifferet and NHY. It is so because we have found how half of Tifferet and NHY of ZA shine in the Nukva (female), and NHY of AA and AVI shine to ZA, and NHY of Atik Yomin to AA.

Likewise, Tifferet and this NHY of AK shine to Atik Yomin and to the entire world of Atzilut, as will be explained. Furthermore, you shall see that the restriction is necessary for every elicitation of lights to emanate them. It will be clarified later in its proper place how AA also restricted its lights of NHY to emanate ZA and its Nukva.

9. *Thus, after He restricted Himself, He placed one Parsa in the middle of its Guf, inside the place of its Tabur, to separate the two. This is the meaning of the verse, “Let there be a firmament in the midst of the waters, and let it separate the waters from the waters.”

It is mentioned in The Zohar, Beresheet: “There is one membrane in the middle of one’s abdomen, which stops from above downward, draws from above, and gives below.” Then the entire light remains above this Parsa, where it is pressed tightly. Then it breaches this Parsa and descends and shines in the rest of the Guf from the Tabur down.

Inner Light

9. One Parsa in the middle of its Guf, etc., draws from above, and gives below. The Parsa means a screen that ends the Partzuf, like the Etzbaot Raglayim (toes), which are the end of the Partzuf. The difference pertains to the internality and externality, since the Parsa is discerned as the Sium of the inner Partzufim, and the Etzbaot Raglayim are discerned as the Sium of the externality of the Partzuf, as well.

This Parsa was made after the upper coupling performed in the Nikvey Einayim. It means that the place of the coupling ascended from the place of the Peh, which is Malchut of the Rosh, to the place of the Nikvey Einayim, which is the Hochma of Rosh.

In that state, the ten Sefirot of the Rosh were divided into two degrees of Rosh and Guf, with a great distance between them, as in the Rosh there are as yet no vessels and actual clothing. This is so because the reflected light operates there from below upward, not from above downward, which means clothing.

Rather, Malchut of the Rosh expanded into ten Sefirot from her and within her by the force of the coupling performed in the screen in her, and then the light clothed in her from above downward, meaning in complete clothing. Now the place of the screen and the coupling ascended to the Nikvey Einayim, which is Hochma of Rosh, and the reflected light ascends and clothes the direct light from Hochma and above, up to Keter. Subsequently, the Malchut in that Hochma expands and spreads with the direct light in her from above downward to the three Sefirot Bina and ZON of Rosh.

These Bina, ZA and Malchut, called AHP, then become phases of Sefirot of Guf, meaning vessels of reception for that light that emerges from the coupling in Nikvey Einayim. Thus, the ten Sefirot of a single Rosh became a whole Partzuf, Rosh and Guf, where only the Galgalta and Einayim remained in it as Rosh, and the Ozen, Hotem, Peh that were in it became the phase of Guf to that Rosh.

To the same extent that the root Malchut of the Rosh ascended from the Peh to the Nikvey Einayim, so were the ten Sefirot of Sium of that Partzuf SAG divided. It is so because the ending ten Sefirot of the Partzuf begin in the SAG, from the place of the Chazeh to Sium Raglayim. The phases of Keter and Hochma in it expand from the Chazeh to the Tabur, and the three Sefirot: Bina, ZA and Malchut in it expand from Tabur to Sium Raglayim.

It turns out that now, as Bina, ZA and Malchut of Rosh departed from the phase of Rosh and became the phase of Guf, so Bina, ZA and Malchut of the Sefirot of Sium completely exited the phase of Atzilut of the Partzuf.

Thus, that ending screen of the Partzuf, which stood at the Malchut of the ending ten Sefirot, which is the place of the Etzbaot Raglayim (toes), has now ascended to the Hochma of these ten Sefirot, which is the place of the Tabur. The three Sefirot: Bina, ZA, and Malchut below Tabur completely exited the Partzuf, and the phase of Atzilut of the Partzuf was revoked in them.

By this you can thoroughly understand that those nine lower Sefirot of SAG that previously expanded from the Tabur to the Sium Raglayim of the Inner AK, rose to be MAN to the tastes of SAG and to the phase of Nikvey Einayim. They did not come back down afterwards to their first place, meaning to the Sium Raglayim of AK, since the place of the point of Sium of Partzuf SAG had already changed to the place of the Tabur. The screen that ends SAG had already been spread there, and they remained above the Tabur and the Parsa. Only ZON of the inner AK that was incorporated in them descended below the Tabur.

The matter of “draws from above and gives below,” and the breaching of the Parsa by the light will be explained later.

10. Certainly, through the departure of the light above the Tabur, it was sufficient for the world of Atzilut to be able to receive their light. However, it was insufficient to give strength to the world of Beria, so that it, too, would be able to receive its light. Therefore, He added another phase, to place that screen and Parsa there.

It turns out that they are two things, the restriction of the light above, so that Atzilut can receive its light, and the reason that by its ascent, a new light emerged, and certainly, that light came diminished. Although it is from SAG itself, they could receive it. The matter of the Parsa was so that Beria would also be able to receive its light.

Inner Light

10. The restriction of the light above, so that Atzilut can receive, etc., a new light emerged. This refers to the light that emerged by the coupling in Nikvey Einayim, whose matter has been explained above. Only the phase of Atzilut was corrected through this light, meaning the phase of Nekudim through the Tabur of Nekudim, since up to there is the place of Atzilut that is intended to be after this world. However, none of that light came to the place below the Tabur of Nekudim.

A new light emerged, and certainly, that light came diminished. Although it is from SAG. By the ascent to the place of the Nikvey Einayim, which is Hochma and phase one, SAG was diminished from the level of Bina to the level of ZA. Hence, the vessels can receive it as the phase of Atzilut.

Know that this new light is the light of the anterior vessels of GAR, and it is the self of the light of the GAR of Nekudim. However, that new light that was later emanated by the coupling of AB-SAG, which descended, breached the Parsa and shone for Nekudim, is not the self of the light of Nekudim. Rather, it is considered an addition of light and the phase of Gadlut.

It is written, “By its ascent, a new light emerged, and certainly, that light came diminished. Although it is from SAG itself, they could receive it,” meaning the vessels of GAR of Nekudim. He calls them the world of Atzilut because they are the roots to the world of Atzilut.

11. *We should provide the reason why these two things were needed: first, the restriction; second, the placing of the Parsa. The thing is that for the lower ones to be able to receive the light, it must be diminished and come through screens.

Since the beginning of the appearance of the vessels was essentially in the world of Nekudim, the aforementioned restriction was necessary, so that the light would be diminished and the vessels of Nekudim could tolerate it. Also, since they are restricted there, they are pressed tightly, and thus come out intensely through the Einayim and expand below.

12. It was also necessary to install the Parsa and further diminish the lights that come out through the Parsa. The reason for the additional diminution through the Parsa is not for the world of Nekudim itself, which is the world of Atzilut, but for the world of Beria below it, so it would be able to receive the light extended for it. Now you can understand how there is screen and Parsa between Beria and Atzilut.

However, from Atzilut to what is above it there is no need for an actual screen, only remoteness of location, which is the abovementioned restriction. This is because the light rose above the Tabur and drew far from the point opposite the Tabur and down from the outside.

Inner Light

12. The Parsa is not for the world of Nekudim itself, which is the world of ‎Atzilut, but for the world of Beria below it. It has already been explained above that the matter of the Parsa is the screen that ends Partzuf SAG, like the Etzbaot Raglayim before. However, there is a big correction in it, which The Zohar calls “draws from above and gives below,” since it is a double screen from two phases: phase two and phase four together. Hence, there is the matter of the breaching of the Parsa when Beria should receive the light from Atzilut, and breaching of the Parsa occurs in it. This breaching means revoking the boundary of the Sium in it and the expansion of the lights of SAG below the Parsa, though it is only a temporary cancelation, which is afterwards blocked once more.

Thus, it is like an opening that opens and closes. This matter depends on the descent of phase four of the Parsa from within phase two of the Parsa. When the two phases are tightly connected to each other, the Parsa is shut like the screen that stands at the Etzbaot Raglayim, where there is no expansion of the Partzuf beyond the end of its Etzbaot Raglayim.

When phase four leaves the Parsa and descends to the place of the Etzbaot Raglayim of the Partzuf, as it was before, the force of the Sium of the Parsa is then revoked. This is called the “Breaching of the Parsa”. Then the lights pass from there down to the world of Beria, and this is what the Zohar means by the words, “draws from above and gives below,” and it will be explain further below.

The screen and Parsa between Beria and Atzilut. By the force of the Parsa that has been installed here below Partzuf SAG of AK, the boundary of the world of Nekudim was set on its phase of Tabur. It is on this Tabur of Nekudim that that Parsa was made between Atzilut and Beria, and this inference helps understand the Parsa between Atzilut and Beria, for they are one issue.

From Atzilut to what is above it there is no need for an actual screen, only remoteness of location. It means that the Sium Raglayim of SAG on the Parsa is because of the ascent of the lights below Tabur to MAN to Nikvey Einayim. This is why the AHP of the Rosh exited the Rosh, and Bina, ZA and Malchut of ten Sefirot of the Sium, exited the Guf of Atzilut.

Therefore, it seems that the Parsa comes to correct the emanation of the lights of Nekudim because they are emanated from the lights of the Einayim. That is the reason he says that it is true that the matter of the Sium itself of Partzuf SAG on the Parsa came along with the attribute of Atzilut in Nikvey Einayim.

However, this is still not considered a screen and Parsa, but only remoteness of location. It is so because before that, the Sium of Partzuf SAG was even with the Raglayim of the inner AK. Now, however, because of the coupling that ascended in the light of the Einayim, the Sium of the Partzuf ascended to the place of the Tabur, and this new boundary is referred to as merely remoteness of location.

The Parsa, however, is a different matter, which is added to the remoteness from Tabur up, for the purpose of Beria, because there is a special correction in the Parsa, because of which lights of Atzilut pass into Beria.

13. The learned one will understand from this what is written, that any emergence of new lights and additional worlds is only by the restriction of light. This is because so was the restriction of Ein Sof to elicit AK, and AK to elicit Nekudim, which is Atzilut. All this is very close to the revoking of the kings, and prohibited to elicit in the Peh [mouth], as it is a high place.

Inner Light

13. New lights and additional worlds is only by the restriction of light‎. No innovation occurs in the worlds but only because of new vessels. However, in the light, there is never any change. As it shines in the beginning of the line, so the light shines at the end of Assiya. The matter of the formation of the vessels is as the ARI says above (Part 4, Chapter 1, item 9): “because the expansion of the light and its subsequent departure caused the making of the vessel.” Thus, the restriction and the departure of the light is the essence of the existence of the vessel. The reason for this is explained in detail in Part 4 in Inner Observation item 58.

The restriction of Ein Sof to elicit AK. This has been explained in Inner Observation Part 4 item 63.

Close to the revoking of the kings. This has been explained above (Part 4, Chapter 4, item 7, and Inner Light there, item 400). The comparison between the restriction of Ein Sof to produce the AK, which is the first line that Ein Sof shone into the place of the restriction, and the second restriction, which is the restriction of NHY of AK, has already been explained. They are both discerned as Sium and cessation to the lights of Atzilut.

The difference is that the point of cessation made by the first restriction as the point of Sium Raglayim of Partzuf AK was in this world. This is because the Raglayim of AK end in this world, as it says, “And His feet shall stand upon the Mount of Olives.”

The second restriction made the place of the Sium and cessation of Atzilut of SAG. This new point of cessation is called Parsa. It is also the Sium Raglayim of all the Partzufim of Atzilut that come after Partzuf SAG. This is because any force that is innovated in the upper one necessarily controls its lower ones as well. This is the place of the cut and cessation between the world of Atzilut and the three worlds BYA.

14. After the above-mentioned restriction and Parsa, there are many lights there in the place of the Chazeh, and their ascent there for Mayin Nukvin was beneficial. You will understand that from what is written regarding AVI, that were divided into two—Abba and Israel Saba; Bina and Tvuna. The learned one shall understand that so it was here.

This is so because the name AB of AK are the Mochin inside Galgalta, and the name SAG is from the Ozen down to the Tabur in its internality, not in the lights that come out, but rather the inner lights of AK themselves. Thus, AB, which is male, which are its Mochin, made a coupling with the tastes of SAG, which are from the inner AHP. Those, in turn, are the roots for the lights and branches that come out, and these inner tastes of SAG are female, and they made a coupling together.

Inner Light

14. Their ascent there for Mayin Nukvin was beneficial, etc. You will understand, etc., AVI that were divided into two. The issue of the MAN has already been explained above (Inner Light item 6), and there is no need to repeat the words. The matter of AVI that were divided into two has already been explained (Inner Light item 6), and study it there for it is impossible to repeat all that.

There you will find that two couplings were made for the purpose of the ten Sefirot of Nekudim, the first was by the ascent of NHY of AK, incorporating both phase four and phase two together to MAN to the tastes of SAG, and from there to Nikvey Einayim of the Rosh of SAG. This caused there the division of the ten Sefirot of the Rosh of SAG there into two phases of Rosh and Guf: GE became the Rosh, and AHP went out, discerned as Guf. This is so because that division of Galgalta and Einayim and AHP was not done in the actual Rosh of SAG, but in the ten Sefirot of the Se’arot.

However, the Rosh of SAG cannot impart to its lower one except through this Partzuf of the Se’arot because any force that is innovated in the upper one necessarily controls its lower one. Thus, all the lights imparted to the lower ones emerge by the coupling in Nikvey Einayim and receive from the phase of AHP of the Se’arot. Also, they must be divided into GE and AHP, like the ten Sefirot of Se’arot.

It has been explained there that the level that emerged by the ascent of MAN to Nikvey Einayim is only the level of ZA, without GAR. It is called YESHSUT, because phase two of clothing remains there, as in the previous Partzufim. It is divided into two phases: GE to the phase of Rosh, and AHP to the phase of Guf. Their place is from the Chazeh of SAG downward, where the Rosh, which is the phase of GE, expands from the Chazeh to the Tabur of SAG. In and of itself, it is named YESHSUT, and the AHP expand from the Tabur and below, and they are the GAR of Nekudim.

It is written, “After the above-mentioned restriction and Parsa, there are many lights ‎there in the place of the Chazeh, and their ascent there for Mayin ‎Nukvin was beneficial.” This means that after YESHSUT went out from the Nikvey Einayim, descended and expanded from the place of the Chazeh to the Tabur, the lights became many there in the place of the Chazeh.

You already know that Parsa consists of two phases: phase four and phase two. It has been explained above that sometimes phase four descends from the Parsa, the Parsa is breached and the boundary is revoked.

This expansion of YESHSUT from the place of the Chazeh to the Tabur caused the descent of phase four from the Parsa, because it became MAN to the tastes of SAG. Then, the inner AB inside the Rosh of the tastes of SAG made a coupling with the Rosh of SAG, called AHP (see Inner Light item 1), since the light of the Ozen is clothed in Galgalta of SAG, and through this coupling of AB and SAG, the lower Hey descended once again from the Nikvey Einayim of SAG to the place of the Peh, meaning Malchut of Rosh, as it was in the beginning. Then the coupling was made in the Peh of the Rosh on phase four there, and a new level emerged from the Peh of the Rosh of SAG up to Keter.

This new light descended from there to YESHSUT in the place of the Chazeh, as well as lowered phase four in the phase of Nikvey Einayim, which is the place of Tabur. It lowered her to the place of the Peh, which is Malchut of the Rosh in the Sium of the GAR of Nekudim. Because of this, GAR of Nekudim, which are originally the AHP of YESHSUT, joined with YESHSUT in the Chazeh, which is their GE, and together they became ten Sefirot of a single Rosh in the level of Keter, since now the coupling is made on phase four that descended to the Malchut at the Sium of the GAR of Nekudim. This is the meaning of the new light that breached that Parsa that the ARI presents afterwards.

Now we have thoroughly clarified the two couplings for the purpose of Nekudim. From the first coupling emerged only the phase of Katnut of the Nekudim, meaning only the level of ZA, without GAR. This coupling was made in the Nikvey Einayim, bringing the AHP of the Rosh out into the phase of Guf.

Similarly, two phases of Rosh and Guf also emerged in the level that went out from there, which is called YESHSUT, on its phase of Nikvey Einayim. From the Nikvey Einayim up it is called YESHSUT, and the point of Tabur is discerned as these Nikvey Einayim where YESHSUT ends.

From the Nikvey Einayim down, meaning from Tabur down, the Ozen-Hotem-Peh of YESHSUT expanded, which are the GAR of Nekudim. Know that although the new light that emerged from this first coupling lacks GAR, it is still the self and the essence of the light of the Nekudim.

The second coupling made for the purpose of Nekudim drew the GAR and the Mochin to them. This coupling was made by two Partzufim: AB and SAG. The separation caused by the restriction of NHY and their ascent to the Nikvey Einayim was reunited through this coupling.

In other words, the GE and AHP that were separated from each other into Rosh and Guf, were reunited by the coupling of AB and SAG and became ten Sefirot of a single Rosh once more. This is so because they lowered the lower Hey from the Nikvey Einayim to the place of Peh as in the beginning. Then the Parsa was breached, which is the place of the new Sium for SAG in the place of Hochma of the ending ten Sefirot, which is the origin of the Tabur.

Now this new boundary has been revoked, because as phase four descended from the Nikvey Einayim to the place of the Peh in the Rosh of SAG, so phase four descended from the place of the Tabur and the Parsa to the place of the Sium Raglayim of AK, as in the beginning.

15. Then these lights from its Tabur down that rose in the place of the Chazeh were there as Mayin Nukvin to the female, which are the tastes of SAG, and through these MAN was the aforementioned coupling. Through this coupling, they engendered a new light, and that new light descended and breached that Parsa. This is so because above her, in the place of the Chazeh there are now many lights, and the place does not have the strength to tolerate them.

Thus, the Parsa was breached and the light descended through there from Tabur down, and filled that entire place that was empty of this newborn light. This is the meaning of the verse in The Zohar (Beresheet): “draws from above, and gives below.”

16. Indeed, the light that was initially below and ascended, remained afterwards forever in the Chazeh and did not come down in the Parsa. However, since they are up there, and they are pressed there, they elicited branches from them, through the Einayim, and these are the Nekudim that expanded outside of AK from the Tabur to the Sium Raglayim, and this is their essence.

However, that new light that descended in its internality through the Parsa also breaches the vessel and the Guf of AK and shines in these Nekudim, both through the holes in the hair, as well as through the Tabur and the Yesod. It turns out that this new light breaches twice: once through the Parsa and a second time through the walls of the vessels of AK.

Inner Light

16. Breaches twice: once through the Parsa and a second time through the walls of the vessels of AK. The first breaching was made for the NHY of AK themselves, because the Parsa limited and ended Atzilut of SAG so that no light descended from the Parsa down anymore, and the vessels of ZON in these NHY were empty of light. Now, through the second coupling of AB SAG, this boundary of Parsa has been revoked.

Consequently, the lights that are extended from this coupling expanded once again into the vessels of ZON there. This is called the first breaching. The second breaching was made for the Nekudim, meaning through the Tabur and Yesod that these lights of ZON of the inner AK shone to the ten Sefirot of Nekudim.

17. *However, the first light that was down in the beginning and then ascended, did not descend again. It remained there from the Tabur up and placed its root there for eternity. From there it expanded and went out through the Einayim, and these are the Nekudim. It was extended and expanded from without until the Sium Raglayim of AK.

Thus, all the light extended through the Tabur, although it is from the phase of Einayim, is all swallowed and incorporated in Akudim, hence it is indistinguishable. However, only the light that is extended below the Tabur to its Raglayim is called Nekudot, as now it stands alone.

Inner Light

17. The first light that was down in the beginning and then ascended, did ‎not descend again. It has been clarified in the above item that through the coupling of AB with SAG, the lower Hey descended from the place of the Tabur to Bina of Nekudim, which is the general Peh of the Rosh of YESHSUT and Nekudim. Then the GE in YESHSUT with the AHP, which are KHB of Nekudim, became one Rosh, by which Mochin of GAR were extended to the Nekudim.

The ARI tells us here that despite that, the actual lights of YESHSUT did not connect and join with their AHP, namely Nekudim. It is written that the first light that was there did not descend again. It remained there from the Tabur up even after the second coupling.

This occurred for two reasons: The first is that then YESHSUT, too, rejoined with the tastes of SAG into a single degree. It is so because the whole division of SAG into two halves—to tastes, regarded as AB of SAG with the value of AVI, and to Nekudot, which are the first light, called YESHSUT, which was below the Tabur, considered SAG of SAG, this entire division was because of the association of YESHSUT with phase four. Hence, now that phase four descended back to her place, there is no longer a difference between the tastes and YESHSUT, and they both return to the same degree as before.

The second reason is the matter of canceling the boundary of the Sium of the Parsa, which was only temporary. This is why it is called breaching. After the lights came down, it was immediately blocked once more.

Hence, YESHSUT cannot descend below the Parsa, even after the descent of the lower Hey from there, because she did not permanently descend from there. Because of this, the Parsa remained with all its power and YESHSUT remained permanently above the Tabur, and only its illumination reaches to complete the GAR of Nekudim.

18. Also, that light which descends once more through the Parsa, through this above-mentioned coupling, it, too, breaches the Guf and the vessel of Adam Kadmon, exits, and shines in these Nekudim. Thus, we have two kinds of light for the purpose of Nekudim.

19. There is yet another, necessary, third light. When the light of the Ayin descends through the Akudim, it looks at these lights of AHP; it sucks from there and takes light for the purpose of making the vessels of Nekudot. It takes from three lights, which are the lights Ozen, Hotem, Peh.

Inner Light

19. It looks at these lights‏ ‏of AHP, etc., the purpose of making the vessels of Nekudot. Here the ARI speaks from the perspective of the ten Sefirot of Se’arot, for you already know that because of the ascent of the lower Hey to Nikvey Einayim, the Rosh of SAG was instantly divided into two phases, Rosh and Guf. GE remained in the phase of Rosh, and Ozen-Hotem-Peh went out and became a Guf and a vessel for reception of the light of the Einayim.

It has been explained above that this great change did not actually occur in the Rosh of SAG, but in the branches that emerge of it, and only the phase of AHP of the Se’arot exited and became the phase of Guf and vessels for reception of the light of the Einayim.

It is written, “When the light of the Ayin descends through the Akudim, it looks at these lights‏ ‏of AHP.” This means that the light of the Einayim is imparted and clothes in the phase of AHP below the Einayim because a look means bestowal and reception. Since these AHP receive the light of the Einayim from above downward, they exit the phase of Rosh and become the phase of Guf. You already know that they are not AHP of the Rosh of SAG itself, but merely branches of it, called Se’arot Dikna (hair of the beard).

These Se’arot Dikna are also regarded as two phases, because they necessarily have ten Sefirot, as they are a complete level, called the light of the Einayim. Hence, they too are divided into GE and AHP, like their root from which they emerged.

Therefore, there are three phases in them: The first is the AHP in the place of their exit. In AA of Atzilut, they are called the tips of the hair under the side-locks of the head on the right and on the left, under the ears through the angles in the cheeks below. From there the Dikna (beard) begins to broaden, and this is the phase of Ozen in the place of its exit. The phase of Hotem, in the place of its exit, is called the hair that surrounds the upper lip on the right and on the left. The phase of Peh, in the place of its exit, is called a path in the middle of the upper lip, under the nose where there is no hair. All these three corrections of the Dikna are considered the phase of Rosh only in the phase of Galgalta and Einayim. They are the first phase of the Dikna.

The second phase is the phase of AHP that went out from the Rosh of Dikna, originally considered the phase of Rosh. However, they are light of the Einayim, and the rule for this light is to have only GE in the Rosh, and the Ozen-Hotem-Peh in it are not in its Rosh, but exit to the Guf. From this perspective, the second phase of AHP of the Dikna is considered the phase of Guf, and these AHP outside the Dikna are called Shibbolet HaZakan. This is the fourth correction of the Dikna of AA, which are the hair hanging in the middle of the lower lip. It is considered the place where the three corrections in the phase of GE are gathered, regarded as the Rosh of Dikna. It is called the place of the gathering because this Shibbolet HaZakan is the vessel of reception to the lights in the Rosh of Dikna. Everything in the Rosh, which are AHP in the place of its exit, is imparted and gathered in this Shibbolet HaZakan.

The third phase of Dikna is all the other corrections of Dikna extending through the Chazeh, meaning through its completion. These are discerned as its actual ZAT, meaning they are originally the phase of Guf and vessels of reception. It is written, “When the light of the Ayin descends through the Akudim, it looks at these lights‏ ‏of AHP.” This means that the light of the Einayim is imparted in the AHP, by which they become discerned as vessels, receivers. By that they exit the phase of Rosh to the phase of Guf. It is written, “and takes light for the purpose of making the vessels of Nekudot.” In other words, the vessels of Nekudim that receive from them must also be as their attribute, as he will explain henceforth.

20. The thing is that in this manner it has been explained that the lights of the Ozen expanded to Shibbolet HaZakan, and the lights of Hotem-Peh pass through there as well. Hence, when the light of the Einayim of AK is extended through there, it must mix with them and take their light.

The ten Nekudot are the first three among them. They take light from what is extended from the look of the Ayin in the AHP from their place to the place where they connect to the Shibbolet HaZakan. They receive them only in Shibbolet HaZakan because that is where they begin, and not from what is in Shibbolet HaZakan and above.

However, the seven lower Nekudot take only what is extended from the look in the lights of the Hotem and Peh from Shibbolet HaZakan downward. It is known that the Hotem reaches the Chazeh, and the Peh to the Tabur, and not from Shibbolet HaZakan upward.

Inner Light

20. The light of the Einayim of AK is extended through there, it must mix with them and take their light. As said above, the forces in the upper one are necessarily enforced in the lower one. It is written, “Hence, when the light of the Einayim of AK is extended through there, it must mix with them and take their light.” This means that the Nekudim that receive the light of the Einayim, it necessarily passes through the AHP.

Hence, the light of the Einayim must take their light because it will operate in the order of their vessels and will be divided to the same three phases that exist in the AHP of the Dikna. Then it will pass them to the phase of vessels of Nekudim.

You should also remember that any upper one is discerned as an emanator to the lower one, and as the cause of the lower one. Accordingly, the AHP of the Dikna are discerned as an emanator to the ten Sefirot of Nekudim.

The first three among them. They take light from what is extended from the look of the Ayin in the AHP from their place to the place where they connect to the Shibbolet HaZakan. You already know that three phases are discerned in each Partzuf that is extended from the light of the Einayim. Two are phases of Rosh and Guf, discerned in the ten Sefirot of the Rosh itself, which are Galgalta and Einayim to the Rosh, and AHP to the Guf. The third phase is the Guf itself, called the “lower seven Sefirot,” as has been explained in the previous item regarding the Se’arot Dikna, and the Nekudim are divided by the exact same way.

The first phase of Nekudim, which is the phase of Galgalta and Einayim in them, meaning the Rosh of the ten Sefirot of Rosh, is called Israel Saba and Tvuna. Its place is above the Tabur, until the Chazeh. The ARI says about it (item 17) “all the light extended through the Tabur, although it is from the phase of Einayim, is all swallowed and incorporated in Akudim, hence it is indistinguishable.”

Note that the ARI emphasizes that even though it is from the phase of Einayim, it is still considered Akudim and not Nekudim. The reason for this is that the coarseness in the screen is completely inactive when it works from below upward. Since this YESHSUT is the discerned as the actual Rosh of Nekudim, meaning Galgalta and Einayim, where the screen on the joint coarseness from phase two and phase four stands below in the Nikvey Einayim of YESHSUT, which is the place of the point of Tabur, therefore, no distinction of the association with phase four, extended from the light of the Einayim, operates in it. This is the reason it is considered the phase of Akudim, like the SAG, where only phase two is apparent, and it has no distinction of the coarseness of Nekudim.

It is written that it is “swallowed and incorporated in Akudim, hence it is ‎indistinguishable.” Thus, the first phase of Partzuf Nekudim has been explained, called Israel Saba and Tvuna, and it is included in Akudim.

The second phase of Partzuf Nekudim is the phase of AHP that exit the Rosh and are considered its Guf, since they receive and clothe the light that is extended from Nikvey Einayim, as in phase two of the Dikna, called Shibbolet HaZakan, the place of the accumulation of the lights of AHP in the place of their exit.

Remember and understand these external AHP, for in fact, they are originally Bina and ZA and Malchut of the Rosh, joined with the Keter and Hochma that are in the first Rosh called YESHSUT. Just because they receive the light of the Einayim, they exited the Rosh and became Guf, hence they are called “The Second Rosh” in relation to YESHSUT, which is called “The First Rosh.” This second Rosh is the Rosh of Nekudim, called GAR of Nekudim. However, the first Rosh, which is YESHSUT, is considered Akudim, not Nekudim, as the ARI says above.

The third phase of Nekudim is the actual Guf of Nekudim, meaning below the Peh of the Rosh, like the previous Gufim in the Partzufim of AK. They are called the seven lower Sefirot of Nekudim, like the corrections of the Dikna, which are below Shibbolet HaZakan and are extended through the Chazeh to the Tabur.

The upper area of the Dikna extends through the Chazeh, and the lower area of the Dikna extends through the Tabur. This is so because they are discerned as the seven lower Sefirot of the Dikna, which are ZA that contains six Sefirot HGT NHY, and Malchut is the seventh.

The upper area of the Dikna is six Sefirot, called ZA, extending from the Hotem of the Rosh. For this reason, it ends at the Chazeh, because the place of ZA is from the Chazeh to Shibbolet HaZakan. The lower area of the Dikna is Malchut, whose vessel is from the Chazeh to the Tabur, hence it ends at the Tabur. It is likewise with the seven lower Sefirot of Nekudim, which are ZA that contains six Sefirot, and Malchut is the seventh.

It is written, “The first three among them. They take light from what is extended from the look of ‎the Ayin in the AHP from their place to the place where they connect to the ‎Shibbolet HaZakan.” It explains that the GAR of Nekudim are discerned as AHP that come out from the Rosh. They become vessels of reception for the light that descends from above downward from the Nikvey Einayim of the first Rosh like Shibbolet HaZakan that receives from the phase of Nikvey Einayim of the first Rosh of the Dikna.

These are AHP in their place, meaning the three upper corrections of the Dikna that hang on the bone of the Rosh above the Peh. These are the two straits of the Dikna, on the right and on the left, below the ear, and the hair of the upper lip above the mouth, on the right and on the left, and the path without hair in the middle of the upper lip. These three are called AHP in their place, meaning they are above the Peh. The Malchut in them is still regarded from below upward, as the upper cheek, and they are the phase of Galgalta and Einayim.

The screen in the Einayim is discerned as the upper lip, but Shibbolet HaZakan, connected to the lower lip, is already discerned as the Guf, though from the phase of AHP that went out from the Rosh.

It is known that the entire amount of light that is in the Rosh of the Partzuf descends and is imparted to the Guf. It turns out that all the lights of the three upper corrections of the beard, discerned as AHP in their place, descend and are imparted and connect to Shibbolet HaZakan.

This is why he says that all the lights of AHP that are extended in their place through the Shibbolet, connect in Shibbolet HaZakan. Also, the GAR of Nekudim are from it. Remember these words for the rest of the words of the ARI.

They receive them only in Shibbolet HaZakan because that is where they begin. It has already been explained elaborately that the GAR of Nekudim are not the actual phase of the Rosh of Partzuf Nekudim. Rather, they are considered the second Rosh, which are discerned as AHP that exit the first Rosh, and are discerned as Shibbolet HaZakan.

It is written, “because that is where they begin, and not from what is in Shibbolet HaZakan and ‎above.” This is so because above Shibbolet HaZakan is the phase of first Rosh. The first Rosh of Nekudim, which is YESHSUT, receive from there, but not the GAR of Nekudim, which have no grip there, for they are have the value of the phase of Guf.

The seven lower Nekudot take only what is extended from the look in the lights of the ‎Hotem and Peh from Shibbolet HaZakan downward. It has been explained that the seven Nekudot are the actual phase of the Guf of Partzuf Nekudim, meaning the above third phase. Hence, they receive from below Shibbolet HaZakan, meaning from the two areas of the Dikna, through the Chazeh and through the Tabur, discerned as the Seven lower Sefirot.

21. We therefore find that three dots take illumination for their vessels from the three lights, which are AHP, specifically in Shibbolet HaZakan. However, the ZAT take only from two lights, Hotem and Peh, from Shibbolet HaZakan down to the Tabur, since the light of the upper Ozen has already ended and was blocked at Shibbolet HaZakan. For this reason, the illumination of the three upper dots is greater than the seven lower ones.

Inner Light

21. The light of the upper Ozen has already ended and was blocked at ‎Shibbolet HaZakan. Three vessels are discerned from the Tabur up, made by the departure of the lights (see Part 5, item 27). In the departure of the light of Malchut to ZA, the vessel of Malchut from the Tabur to the Chazeh was made, and when the light of ZA departed, the vessel of ZA from the Chazeh to Shibbolet HaZakan was made. When the light of Bina departed, the vessel of Bina in the place of Shibbolet HaZakan was made.

It therefore turns out that the light of Bina ends in the place of the Shibbolet since she does not have a vessel below Shibbolet HaZakan. The light of ZA ends at the Chazeh, and the light of Malchut at the Tabur. This is why it is written that the light of the upper Ozen ended and was blocked at Shibbolet HaZakan.

There is yet another reason for the blocking of the light of Ozen in the place of Shibbolet HaZakan. Indeed, Shibbolet HaZakan and the Parsa are one and the same, and both were made from the force of the restriction of NHY and the ascent of the lower Hey to the Einayim, since the AHP went out into the phase of Guf, and consequently the phase of Peh descended and became the phase of Tabur, where the Parsa was installed.

The difference is that the Peh was originally Malchut of the Rosh, and descended to the phase of Tabur only because it received the light of the Einayim, whereas the Parsa is in the place of the original Tabur, which was the phase of Tabur also in the Partzufim preceding the light of the Einayim.

It turns out that just as there is a Parsa in the original Tabur of the general AK, above its NHY, which are ZON, there is a Parsa above the Mazla, which are discerned as NHY and ZON of Dikna. The upper area is ZA and the lower area is Malchut, and both together are called Mazla.

This Parsa above the Mazla is Shibbolet HaZakan. It follows that as the Parsa ends the SAG and stops above the Tabur and the Parsa, so Shibbolet HaZakan ends the light of Ozen, which is discerned as SAG in the Rosh. It does not shine below the Shibbolet, but only the Hotem-Peh of the Rosh, which are merely ZON, as in the NHY of the general AK. Hence, the light of the upper Ozen is blocked at Shibbolet HaZakan in such a way that there is no illumination of GAR there, namely light of Ozen, but only VAK, without GAR, namely only the phase of Hotem and Peh.

22. For this reason, the first three kings did not die, since they have a great illumination and their vessel is very fine, as it was made of the upper Ozen, and from the Hotem and the Peh. Their vessels were made in the looking of the Ayin in the lights of Ozen-Hotem-Peh, since they took their vessels from a place where the lights of Ozen, which are the phase of Neshama, are still drawn there, which is until Shibbolet HaZakan. However, the seven lower kings died because their vessels were made only of the looking of the Ayin in Hotem-Peh, and lacked the light of the upper Ozen.

Inner Light

22. It is written (item 22), “For this reason, the first three kings did not die,” since the light of GAR was in them from the beginning of their emanation, meaning light of Ozen, which is the light of Bina. “However, the seven lower kings died” because they do not have of the light of GAR in them in the beginning of their emanation. For this reason, they could not tolerate the illumination of GAR that came to them from Yesod of AK.

23. Thus, even in the GAR themselves there is a division between this and that. It is so because not even the posterior descended from the Keter, but only the posterior of NHY. However, in AVI of Nekudim, only their posteriors descended and their anterior remained in their place.

The reason for this is that these lights, which are extended through Shibbolet HaZakan, were divided into three: The Keter took from the phase of Ozen itself, from what the sight draws in the looking in the light of Ozen, all the more so because two other lights are incorporated in it, and from this, the vessel for Keter of Nekudim was made. Abba took from what the sight draws from the lights of Hotem, and the light of the Peh, too, was incorporated in it.

Inner Light

23. The Keter took from the phase of Ozen itself, from what the sight draws in ‎the looking in the light of Ozen, all the more so because two other lights are ‎incorporated in it. In order to thoroughly understand the quality of these three Sefirot Keter, Hochma, Bina, that the ARI explains here, we must understand the order of the emanation of this Partzuf called Nekudim.

You must remember the ARI’s words above (Part 5, items 6-14) regarding the emanation of Partzuf AB from the two upper records of Partzuf Galgalta of AK, including everything explained in the Inner Light there. We shall only mention the headlines here, as it explained there that the emanation of each lower one is because of the departure of lights from the Guf of the upper one.

At that time, the records of the Sefirot of the upper Guf become incorporated in the screen of the Tabur of the upper one, which has been refined up to its root, which is the screen in Malchut of the Rosh, called Peh. Then, it is incorporated in the upper coupling in the Rosh, and the level that emerges by this coupling is regarded as the lower Partzuf.

It has also been explained that the last phase leaves behind her a record of her coarseness only from the phase of clothing. Thus, the records that rose to Peh of the first Partzuf lacked the record of phase four from the phase of extension. Only the record of the phase of clothing remined in her, which is unfit for a coupling with the upper light, as it lacks the coarseness.

This is where the root for the phase of male and female in the worlds is made. The record of the phase of clothing that always remains after the departure of the lights of Guf of the upper one is considered male. It means that it is a part of the Guf and unfit to draw upper light, unless by association with the female, which complements its deficiency.

That was also the case with the record of phase four of clothing, which was associated with phase three. Thus, the male was completed also in the discernment of extension through the coarseness of phase three. At that time, the upper coupling emerged on it, meaning on the screen that consists of the two records: phase four of clothing and phase three of extension.

The ARI explains there, that they perform two couplings by way of incorporation. In the first coupling, the female, which is phase three, is incorporated in the male, which is phase four. At that time, they elicit the level of the upper Keter because the coupling on the coarseness of phase four elicits level of Keter.

However, since it lacks phase four of extension, it cannot descend to the Guf, meaning to the phase of clothing in the vessels. This is because there is no expansion of vessels, but only in the phase of coarseness, meaning by the force of the extension. This is what phase four lacks and hence it needs a second coupling.

This is done by the incorporation of the male in the female, meaning in phase three, where there is the phase of extension. However, the level that emerges by that coupling is only the level of Hochma. After these two couplings are made, they can descend and clothe in the Guf, and they clothe in the vessel of Keter of the Guf.

It is the same in all the Partzufim because so also was the order of the emanation of Partzuf SAG from AB. There, too, the last phase that remained after the departure of lights of the Guf of AB was only in the phase of clothing, called male, meaning the phase of clothing of phase three, since the last phase of AB is phase three, and it, too, must connect with a female to complete its phase of drawing in order to be suitable for coupling with the upper light. For this reason, it connected to phase two, which remained complete in the phase of drawing, too, and then they were both incorporated in two couplings, as has been explained about the Rosh of Partzuf Galgalta.

The same occurred in the emanation of Partzuf BON, which is the world of Nekudim, which was emanated and emerged from the Rosh of SAG. After the lights of NHY of AK departed with the lower nine Sefirot of SAG, the last phase disappeared here too. She did not leave behind a record of extension, but only from the phase of clothing, called male, which is unfit for coupling with the upper light, except by associating with the phase of extension of the female, which is only phase one here, since the last phase of Partzuf SAG is phase two, of which only the phase of clothing remained. It follows that the complete record is phase one.

These male and female rose to Nikvey Einayim and were incorporated there in the two above couplings, as with AB and SAG. In the first coupling, the female was incorporated in the male, which is phase two of clothing. Then the level of Bina was elicited on them, as it is known that phase two elicits the level of Bina.

It turns out that the female, too, which is the level of phase one, gained the phase of GAR in her incorporation with the male. However, they still cannot descend to the Guf, for lack of the coarseness of extension from phase two, until they made the second coupling, and the male was incorporated in the female, which is phase one, and they elicited the level of ZA. Afterwards they descended to the phase of clothing in the Guf, as the ARI explained regarding Partzuf AB (see Part 5, item 14).

Now you can thoroughly understand the quality of the GAR of Nekudim. The Keter of Nekudim is the male, which is phase two of clothing, and Hochma and Bina of Nekudim are both female, which are phase one. They were incorporated in one another in the two couplings in the Rosh of SAG.

From there they descended through the Dikna to their place below the Tabur and expanded into a Partzuf in itself, meaning to the above three phases, which are two Roshim (pl. for Rosh) and a Guf. The first Rosh is YESHSUT, only in the phase of GE, and the second Rosh is the GAR of Nekudim, which are the AHP that went out from the first Rosh, and the Guf are the ZAT of Nekudim.

By this you can also understand the Partzuf Dikna. It has been explained that every lower one emerges by the force of the records that ascend from the departure of lights of the upper one to Malchut of the Rosh of the upper one itself. These are the phases of male and female, and initially, they become incorporated in the screen of the Rosh of the upper one and make two couplings there, in two kinds of incorporation, where there they elicit two levels: the first level is on the measure of the male, and the second level is on the measure of the female. All this occurs in the Rosh of the upper one itself, and afterwards they expand and descend to their proper place.

Know that these two levels that the male and the female of Partzuf Nekudim elicited when they were in the Rosh of SAG are the entire Partzuf of Dikna in the Rosh of SAG itself. However, they are indistinguishable in the Rosh of SAG itself, but only as branches that emerge from it, which are the Se’arot (hair).

By this you can understand that the first correction of the Dikna, which is the two straits of the beard, extending below the ears, are the male. In other words, it is the level that emerged in the incorporation of the female that emerged in the measure of the male, whose level reaches Bina.

The two lower corrections are the hair on the upper lip under the nose on the right and on the left. After that there is the path without the hair in the middle, extending in a straight line in the middle of the lip, under the nose to the mouth. Both are the female of the Rosh, meaning the level of phase one that emerged in the incorporation of the male with the female.

It has already been explained that the female too has the level of Bina, for she was incorporated in the first coupling in the measure of the male. However, there is still a great difference between them. This is so because since the male himself is phase two, his self is the light of Bina, while the female is only phase one in and of herself, which is the light of ZA. Consequently, she has illumination only from the light of Bina, but not the self of the light of Bina.

Thus, all the lights of the male and female in these three corrections come in the clothing in Shibbolet HaZakan, which is the AHP that went out into the phase of Guf. Hence, these two above-mentioned levels are discerned in the three upper corrections of the Dikna, in Shibbolet HaZakan.

It is written, “The Keter took from the phase of Ozen itself, from what the sight draws in ‎the looking in the light of Ozen.” This is because the Keter of Nekudim is discerned as the male, having the level of phase two.

For this reason, it is extended from the looking in the light of Ozen, meaning from the coupling that emerged on the level of Bina, which is the light of the Ozen. From there it is extended to the male in the phase of the Shibbolet, and from the Shibbolet, it descended to its place below the Tabur, to the phase of Keter of Nekudim. Thus, the Keter has the self of the light of Ozen.

It is written, “Abba took from what the sight draws from the lights of Hotem, and the light ‎of the Peh, too, was incorporated in it‎.” Abba of Nekudim is the phase of female, having only phase one. Ima of Nekudim is also incorporated in Abba, for both are considered the phase of female to the Keter.

Hence, for itself, it has only the light of Hotem, which is the light of ZA, since phase one draws only the level of ZA. In addition, the light of the Peh, which is Malchut, was also incorporated in the light of the Hotem, because they are both one level that emerged in the second coupling, on the measure of the female.

24. The vessel of Keter, which took its great illumination from the Ozen, did not break. However, AVI, which take only from the Hotem and Peh, the posterior of their vessels broke.

Had Abba and Ima received this light of Hotem and Peh of AK when they were above, close to the place of the Nikvey Ozen, even if they received only a small illumination from the lights of the Ozen itself, the posterior of their vessels would endure.

However, because they receive only from the Sium of the Ozen, which is the place of Shibbolet HaZakan, although they take some illumination, it does not help them. Therefore, the posterior of their vessels broke. However, because Keter takes the actual light of Ozen, even though it takes it at its Sium, because it takes its self, it is enough, and even its posterior did not break.

Conversely, AVI take only an illumination, while also being in a far away place. Thus we have clarified these three phases, which are because Keter endured in its entirety, AVI broke and their posterior fell, and ZON, whose anterior and posterior fell.

Inner Light

24. It is written, “Had Abba and Ima, etc. However, because they receive only from the Sium of the Ozen, which is the ‎place of Shibbolet HaZakan, although they take some illumination, it does not ‎help them. Therefore, the posterior of their vessels broke.” In truth, they were incorporated in the first coupling on the quality of the male, at which time they also acquired the light of the level of phase two of the male. This is why AVI also have the illumination of the Ozen, like the male. However, as has been explained above, in and of themselves they are merely a record of phase one. Therefore, this incorporation with the male is regarded for them as only an illumination of the light of Ozen, not the self, like the male.

Had they received this illumination “when they were above, close to the place of the Nikvey Ozen,” meaning if AVI of Nekudim were the phase of female in the first Rosh of Dikna, which are the two corrections called the hair of the lip, and the Orcha (path/philtrum), then their posterior would certainly not have been broken, like the first Rosh of Nekudim, called YESHSUT, which endured in its entirety.

However, because they are discerned as the second Rosh and take only from the phase of Shibbolet HaZakan, and they also do not have the self of the light of Ozen, but only an illumination, their posterior was broken.

It is written, “However, because Keter takes the actual light of Ozen, even though it takes it at ‎its Sium, because it takes its self, it is enough, and even its posterior did not ‎break‎.” It means that Keter is the male, which itself has the level of phase two. This is why the light of Ozen is considered its self. The matter of the difference between the posterior and the anterior will be explained below in its place.

Now you can thoroughly understand the matter of the light of Ozen that was blocked on the Shibbolet, brought in the words of the ARI above (item 21). Two reasons were explained there in the Inner Light. Here we find, regarding the male and female in the light of the Einayim, that even the male does not have a complete phase two, only half this record, meaning only the phase of clothing in it.

For this reason, there was no phase of expansion in the vessels from the first coupling that emerged on the level of Bina (in Part 6, Inner Light, item 23). Therefore, even after the second coupling in the incorporation of the male with the female, when they descended and expanded to the Guf, which are the exterior AHP, and which are called Shibbolet in the Dikna, and in Partzuf Nekudim they are the GAR of Nekudim, nevertheless, then, too. they cannot not shine the light of Bina to the vessels below them because of the absence of the coarseness of extension that exists in phase two.

Therefore, the light of Ozen was blocked in the Shibbolet, which is the vessel of these ZON, as they cannot impart from their light of Bina. Similarly, in GAR of Nekudim, the light of Ozen was blocked in the Bina and they cannot impart anything outside of them.

This matter has been explained in detail above (Part 5, Inner Light, item 40). Here, too, it is considered that the light of Bina remains in the Rosh below Malchut of the Rosh, as with the light of Keter in AB, and as with the light of Hochma in SAG, because the whole issue there applies here, too.

25. *These Nekudim expanded from the Tabur of AK to its Sium Raglayim, as in the arrangement of ZON which clothes AA. However, there, ZON clothes all the sides and surroundings of AA, whereas here, their primary illumination is only through the anterior of AK.

Yet, some illumination expands from these Nekudim, whether from their lights or from their vessels, and clothe this AK around all its sides, as we explained above regarding AHP. Still, their primary illumination is through the anterior.

Inner Light

25. Their primary illumination is only through the anterior of AK.‎ Yet, some illumination expands from these Nekudim, ‎etc. This matter has already been explained in detail (Part 4, Chapter 5, Inner Light, item 2) and study it there. The gist of it is that the sides are the qualities of right and left in the Partzuf. In other words, multiplicity of Hassadim is called “Right” and scarcity of Hassadim is called “Left.” The place of the reception of Hochma and GAR is called anterior, and the place unfit to receive GAR is called posterior. Hence, the Rosh and Toch of every Partzuf through the Tabur is called anterior because up to the Tabur, it is fit to receive the light of GAR. The place from the Tabur down is called posterior because it cannot receive GAR there.

You already know of the new restriction that was done by the ascent of MAN to Nikvey Einayim. The AHP of the Rosh went out from there and became the phase of Guf, and the Peh became the phase of Sium on the illumination of GAR, like the Tabur, as this is why the light of Ozen was blocked at the Shibbolet.

This is the reason that illumination of the light of the Einayim is called anterior, as they do not shine to the vessels of the posterior, which are from the Peh downward, but only a small illumination through the sides, extending from the right and left, meaning illumination of Hassadim.