READING: BETWEEN AFTER MIDNINGHT AND DAWN THURSDAY

Baal HaSulam. Study of the Ten Sefirot. Vol. 2. Part 6, item 22

LESSON MATERIAL

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.

26. The place of the Keter from the Nekudot is from the Tabur of AK to the Sium of the Guf. HBD are in the first three joints of NHY of AK, HGT in the three middle joints, and NHY in the three lower joints, as in ZON that clothes over AA.

Inner Light

26. HBD are in the first three joints of NHY of AK, HGT in the three middle joints, etc. There are four divisions that you find here: Keter, Hochma-Bina-Daat, Hesed-Gevura-Tifferet, Netzah-Hod-Yesod. To understand this, we must first know the two changes here regarding the Partzufim of Galgalta-AB-SAG that precede Partzuf Nekudim.

The first is the matter of the vessel of Daat, which did not exist in the ten Sefirot. Thus, from where did it emerge here in the ten Sefirot of Nekudim? The second is the matter of the Guf of Partzuf Nekudim. The ARI says about the Gufim of the three preceding Partzufim that they begin from the Keter, as in Part 5 regarding present and not present.

However, here he says that the Guf begins from the vessel of Daat, not from Keter. He counts only the seven lower Sefirot as the entire Guf, and not the ten Sefirot, meaning only Daat, HGT and NHYM.

The thing is that you already know that the GAR of Nekudim are the phase of AHP of Israel Saba and Tvuna, which is the first Rosh of Nekudim. Because of the lower Hey that ascended to the Einayim, and the place of the coupling that ascended to Nikvey Einayim, the AHP of this Rosh became a vessel of reception and Guf. This Guf of AHP are the GAR of Nekudim.

Thus, the two vessels, Keter and Hochma of the Rosh remained in YESHSUT as the first Rosh, and the three vessels Bina, ZA, and Malchut, came in the GAR of Nekudim and became the second Rosh. They are the Rosh of Nekudim.

You already know that the entire amount in the Rosh passes and clothes in the Guf as well. It turns out that since there are only three vessels of Bina, ZA and Malchut in the Rosh of Nekudim, the Guf too has no more than these three vessels, since everything that exists in the Guf must be received from the Rosh.

Hence, the Guf of Nekudim has only the seven lower Sefirot, which are Bina, and the five vessels of ZA, as Netzah and Hod are as one vessel here as explained below, and the vessel of Malchut is the seventh. However, in the three previous Partzufim Galgalta AB SAG, meaning before the ten Sefirot were divided into two degrees and there were ten complete Sefirot in the Rosh, this entire amount passed to the Guf too. Hence their Gufim had ten Sefirot from Keter to Malchut as well.

The matter of the innovation of the Sefira of Daat in the ten Sefirot has also been explained: It comes from the phase of misplacement of the lights. In Partzuf AB, the light of Hochma clothed in the vessel of Keter, the light of Bina in the vessel of Hochma, and the light of Hesed in the vessel of Bina, etc. This light of Hesed that is clothed in the vessel of Bina became the Sefira of Daat, which is the MAN of Bina.

The matter of the clothing of the light of Hesed, which is the level of ZA in the vessel of Bina, is considered that Bina descended to the degree of ZA. As brought in the ARI’s words above regarding the coupling on the level of Hochma (Part 5 item 12), due to the above misplacement of the lights, there was a decline in all the degrees. Keter descended to the degree of Hochma, and Hochma to the degree of Bina.

It has been explained that because of the clothing of the light of ZA in the vessel of Bina, Bina’s name was changed into the Sefira of Daat. You can therefore understand the matter of the exit of the light of ZA from inside AK to the outside, which the ARI speaks of henceforth.

You will find that in the inner Partzuf, called Galgalta of AK, there was light of ZA in the vessel of ZA, as it should be. However, in Partzuf AB of AK, the light of ZA ascended and clothed in the vessel of Bina, in Partzuf SAG of AK the light of ZA ascended and clothed in the vessel of Hochma, and in Partzuf Nekudim, the light of ZA ascended to the vessel of Keter.

It is written above that a Partzuf that emerges from the light of the Einayim has only the level of phase one, which is the level of the female of Keter, which is the primary light. However, the level of Bina in the male does not expand below the GAR of Nekudim.

We could therefore ask: Since it has been shown that the phase of Keter of Nekudim is merely the vessel of Bina, since the first Rosh took Keter and Hochma, therefore, the Keter of Nekudim should have been called the Sefira of Daat, as it was written that the light of ZA in vessel of Bina is called Daat. The answer is that since it is discerned as Rosh, for itself, it is called Keter. Also, and this is the main point, the Keter also has a level of phase two, from the first coupling. However, it also incorporates the second coupling from the level of phase one, which is the light of ZA. Therefore, here it is still not considered that the light of ZA emerged, but only in the world of Atzilut, for there it clothed in the vessel of Keter, and is considered to have emerged.

Now you will thoroughly understand that since the vessel of Bina of the Guf has no the light of Bina, since the light of Bina ends and is blocked in the GAR, its name is therefore changed to Daat, as it has none of the light of Bina. Thus, the reason that the Sefira of Daat emerged in the world of Nekudim is because here the vessel of Bina of Guf has become completely empty of her own light. Also, you find that the reason the Guf of Nekudim has only the lower seven Sefirot is because only these three are also at the Rosh, namely Bina, ZA and Malchut.

This is the root for the division of NHY into three thirds. They follow the three Sefirot Bina, ZA and Malchut of Partzuf Nekudim, clothing Netzah Hod Yesod of AK. The Rosh of the NHY is discerned as Bina, the Toch of the NHY, which are the middle joints, are discerned as ZA, and the Sof of the NHY, which are the lower joints, are discerned as Malchut.

The reason for the division is that because in this entire Partzuf that shines in NHY of AK, there are no more than these three Sefirot. This is because Keter and Hochma in them remained above the Tabur, in YESHSUT above the Parsa, considered Akudim and is not counted among the Sefirot of Nekudim.

However, the ARI counts four divisions here: Keter, HBD, HGT, NHY. This is because there were two times in this Partzuf of Nekudim: Katnut [smallness/infancy] and Gadlut [greatness/adulthood]. In the beginning of their emanation they emerged in Katnut, because they emerged from Nikvey Einayim, on the level of phase one, which is merely the light of ZA. However, afterwards there was a second coupling of the AB and SAG, as the ARI says, and the Mochin of Gadlut of Nekudim emerged, which are the GAR.

This is why the ARI divides them now by the order the of correction of lines, as ZA clothes AA of Atzilut, meaning Hochma, Hesed, Netzah on the right line, Bina, Gevura, and Hod on the left line, and Keter, Daat, Tifferet, Yesod on the middle line.

Yet, in the beginning of their emanation, the lower seven emerged only one after the other in one line, as the ARI writes henceforth. It turns out that the ARI speaks of the Gadlut of Nekudim )a second version: emendation from the manuscript of the author Baal HaSulam: This is perplexing since there was no correction of lines in the VAK, but here he gives an example from ZA of Atzilut and NHY of AA(.

It is written that the Keter from the Nekudot clothes from the Tabur of AK to the Sium of the Guf, and HBD are in the first three joints of NHY of AK. It turns out that the first Rosh, meaning GAR of Nekudim, were separated from one another because the Keter clothes Tifferet of AK and HB clothe the tops of the Yerechayim [thighs] of AK, and we must understand that.

Moreover, where did the Sefira of Daat come to Rosh of Nekudim from? After all, the ARI will count it henceforth among the seven lower Sefirot of ZA. The thing is that you know that GAR of Nekudim are the phase of AHP that went out from the Rosh. Keter is the phase of Ozen and Bina, HB are Hotem and Peh, meaning ZA and Nukva. ZA in the state of the correction of lines is discerned as Hesed Gevura Tifferet, and the Nukva is NHY.

It has been explained above that through the coupling of AB and SAG, phase four descended from the Nikvey Einayim to the Peh as in the beginning, the AHP rose to the Rosh once more, and the light of GAR descended to them (see Part 6, item 14 and Inner Light, item 17). It explains there that despite that, no change was made in the previous state, and YESHSUT did not descend below the Tabur once more because of that, but only its illumination.

Hence, these GAR are discerned as HGT that became HBD, meaning that those Hotem Peh that were previously on the level of ZA and Malchut, which are ZAT, the Hesed in them that returned to the phase of Rosh has now become Hochma.

The Gevura in them that returned to the Rosh has now become Bina and the rest of the Sefirot TNHYM have now become Daat. Also, the phase of Ozen, which is Bina that returned to the Rosh, has now become Keter.

It has been explained how the AHP that were in the GAR of Nekudim became KHBD during the Gadlut, where the Ozen became Keter, and the Hochma and Gevura in the Hotem and Peh became Daat.

Know that from here on, two phases of HGT NHY were formed in each Partzuf in Atzilut because the AHP that went out from the Rosh and became the Guf, which are the level of ZA.

Afterwards there is the actual HGT NHY that were never in the phase of Rosh. These two phases are divided on the Tabur of each Partzuf because HGT NHY, which are the AHP that become the Guf, their place is above the Tabur, and they are regarded as the phase of AVI of that Partzuf.

The actual HGT NHY are discerned as the ZON of that Partzuf, and their place is below the Tabur. Also, HGT NHY below the Tabur, which are the actual ZON, they too have that same distinction when they expand into a Partzuf of their own, whose HGT end at the Tabur. They are discerned as AHP that went out from the Rosh of that Partzuf, meaning the actual ZA. Its NHY below the Tabur are its actual phase of HGT NHY, meaning those that were never in its phase of Rosh.

Now the order of the clothing of Partzuf Nekudim to NHY of AK that the ARI explains here is thoroughly clarified. It has already been explained that in its SAG of AK there was the beginning of raising of MAN to Nikvey Einayim, which caused the exit of the AHP from the Rosh.

However, there was no change in itself, and the AHP of the Rosh of SAG did not exit its Rosh. Rather, it is considered that a special Partzuf of Se’arot emerged there, and all this great change occurred in it (see Part 6, Inner Light item 19). For this reason, we do not discern here that there is a phase of HGT NHY above the Tabur of AK, as in the Partzufim that follow.

Rather from its Tabur up, it is the phase of Akudim, and its ten Sefirot begin from the above-mentioned Keter. Also, that entire new Partzuf where the AHP became HGT, are considered in him as merely HGT NHY below the Tabur of its lower Partzufim.

Thus, its clothing resembles the ZON of Atzilut that clothe below the Tabur of AA of Atzilut. Therefore, the Keter of Nekudim, which is discerned as Ozen, namely Bina, from the beginning of its emanation, clothes the lower third of Tifferet, since the Sefira of Tifferet is discerned as Bina of the five edges from the perspective of its vessel (see Part 6, Inner Light, item 41). It clothes only below the Tabur of Tifferet of AK and not above its Tabur, because there it is the phase of Akudim, and the Keter of Nekudim has no hold in the phase of Akudim.

“HBD are in the first three joints of NHY of AK.” It was explained in Inner Light (items 42, 43) that the Sefira of Netzah is the phase of ZA of the five edges from the perspective of the vessel, and the Sefira of Hod is the phase of Malchut of the five edges.

Hence, the Hotem and Peh in the GAR of Nekudim are ZA and Malchut that returned to the Rosh and became Hochma and Bina. They clothe the upper thirds of Netzah Hod of AK, which are the phase of Rosh of ZA and Malchut, where the Rosh of ZA is in Netzah and the Rosh of Malchut in Hod.

However, now these ZA and Malchut became actual Hochma and Bina because they returned to the Rosh, as in the beginning. Thus, Hochma and Bina of Nekudim have a equal relation to the upper joints of Netzah and Hod, since from the beginning of their emanation, they are discerned as ZA and Malchut, like them.

The Daat of Nekudim clothes the upper joint of Yesod of AK, concealed between the tops of the Yerechayim inside the Guf, meaning inside Tifferet, which is the vessel of Bina of the five edges. This is so because Daat is discerned as the light of Hesed clothed in the vessel of Bina.

You already know that these Hotem Peh consist of the seven lower Sefirot, because the Hotem consist of HGT NHY and the Peh is Malchut. You also know that only HG in them became Hochma and Bina, while the five Sefirot from Tifferet down became the phase of Daat.

This is so because the Sefira of Hesed is discerned as Hochma of the five edges from the perspective of the light in it. Hence, its power is valid when it returns to the phase of Rosh, when it receives Hochma once more. The Sefira of Gevura is discerned as Bina of the five edges from the perspective of her light, hence she now returned to being Bina.

The Sefira of Tifferet is discerned as the light of ZA in the five edges. Thus, now that it is clothed in Tifferet of AK, which is Bina, from the perspective of the vessel, it became the Sefira of Daat and clothes the upper joint of Yesod of AK, which is clothed in the internality of Tifferet of AK. However, from the perspective of clothing, it clothes only up to Yesod.

The reason is that the of Yesod is from the phase of Malchut in the five edges. It is known that the screen that makes a coupling with the upper light is in the vessel of Malchut. This is why the Yesod has three joints, which are the three places of coupling: Peh, Chazeh, Yesod. For this reason, the phase of Daat in the Rosh, over which the coupling was made, clothes the upper joint of Yesod, which is the phase of Malchut of the Rosh.

“HGT [are] in the three middle joints, and NHY in the three lower ‎joints,” since you know that these HGT NHY are the ZAT of Nekudim, which are the actual phase of ZA that were never in the phase of Rosh.

It has also been clarified that the actual ZON are also divided on the two phases on the Tabur. Above the Tabur, they are its phase of AHP that went out from the Rosh, and they are called HGT. Below the Tabur they are its ZON that were never in its phase of Rosh, and they are called NHY. The three middle joints and the three lower joints are also divided according to this relation, where HGT clothe the middle joints and NHY the lower joints.

There is yet another reason, truer in this place. You already know that HGT of the five edges are the phase of GAR in them, and the phase of ZA in the five edges begins in Netzah from the perspective of the vessels and begins in Tifferet from the perspective of the lights.

Hence, Rosh, Toch, Sof of NHY of AK are divided thus: the Rosh in them is the phase of AHP that actually returned to the Rosh, the Toch in them is discerned as GAR of the five edges, meaning HGT, and the Sof in them are VAK of VAK, which are ZA and Malchut of the five edges.

Thus, we have clarified the four divisions in the ten Sefirot of Nekudim that are in them during the Gadlut. The first is the Keter of Nekudim. It is not counted here in the Partzuf, since it is discerned as the male of the Rosh of Nekudim, which is the phase of Bina and the self of the light of Ozen, for it has the second phase of clothing.

The second are Hochma, Bina, and Daat, which, from the beginning of their emanation, are only the light of ZA of the Rosh, called Hotem-Peh that went out from the Rosh and became the phase of ZA of the Guf. However, during the Gadlut they became the phase of Rosh once more. They also have illumination from the light of Ozen through their incorporation with the male.

The third are HGT of Nekudim, which were never in the phase of Rosh, but from the perspective of the five edges are regarded as KHB. The fourth are the NHY of Nekudim, which are the phase of ZA and Malchut of the five edges.

One might ask: Since the AHP returned to the Rosh and became one with the Galgalta and Einayim in it, the Hotem and Peh, which are Hochma and Bina, became one with the Keter, which is Ozen. Thus, there are only three phases here.

Indeed, you should remember that no change occurred in the upper Sefirot again because of the return of AVI to the Rosh. YESHSUT, which is the phase of GE of that Rosh, remained above the Tabur on its own as in the beginning. Keter of Nekudim, which is phase two, also remained on its own as in the beginning, and only their illumination reached HB when they returned to the Rosh.

27. Two kinds of light emerge from the Guf of AK, the first from the Tabur and the second from the Yesod. Also, two vapors emerge through there. It should have said that there should have been three vapors there, corresponding to the GAR [first three] that received from the AHP, but since the light of Ozen is absent from AVI, the vapor that corresponds to the Ozen is absent, too. Hence, only two vapors emerged, corresponding only to the Hotem and Peh, from which AVI received above, and here below they receive from them, as well.

Inner Light

27. The vapor that corresponds to the Ozen is absent, too. Hence, only two ‎vapors emerged, corresponding only to the Hotem-Peh. This means that only two vapors emerged from the Peh of Yesod, corresponding to the Hotem-Peh. Those are Vav to Ima and a dot to Abba, as the ARI says below. However, the vapor of the Tabur, which corresponds to the light of Ozen, did not reach AVI since they have a hold only on the Hotem-Peh, as the ARI says below.

28. However, the light of the lower seven that took only from the Guf downward is from the Sium of Shibbolet HaZakan and below. This is also why they do not have vapors to shine for them, but they are implied in the words, “and the arms of his hands were made golden,” which is the ten drops thrown off from between the nails, as mentioned in Tikkun 69, since for themselves, they are the phase of kings, for the revoking of the kings was because he was still not established as one Adam, male and female.

Inner Light

28. The light of the ZAT (lower seven) that they took only from the Guf down is from the Sium of Shibbolet HaZakan downward. As was written above (Inner Light item 20), the ZAT take from the corrections of Dikna that are below Shibbolet HaZakan, where the light of Ozen does not reach because it ends at Shibbolet HaZakan (see Inner Light item 21).

“And the arms of his hands were made golden,” which is the ten drops thrown ‎off from between the nails. Even though he says below that the ten vapors came out through the nails of the Raglayim (toenails), why does he say here that they are from the hands? Indeed, when it says that the ZAT took from the vapors that come out through the nails of the Raglayim, it means that they took from the Parsa that ends the Raglayim of SAG. It turns out that he took from the nails of the Raglayim.

You must remember what is written above (Inner Light item 12) that the meaning of this Parsa is the new point of restriction that moved from the place of Malchut of the ten Sefirot of Sium to the place of Bina of the ten Sefirot of Sium.

The place of the Sium of the line in the first restriction of Ein Sof was in Malchut of the ten Sefirot of Sium, which is really this world, as it says “And His feet shall stand upon the mount of Olives.” The same was done now in the second restriction, called the restriction of NHY of AK, the points of Sium in the Bina of these ten Sefirot, called the point of the next world.

The Parsa was installed here, ending the new boundary set up in the worlds, where the Raglayim of Partzuf SAG of AK end, and the Parsa is discerned as the nails of the Raglayim of SAG of AK.

It has been explained above (Inner Light, item 21) that the Parsa and Shibbolet HaZakan are one and the same. This is why the ARI writes here that from Yesod of AK, only two vapors emerged, corresponding only to the Hotem and Peh, from which AVI received, and the vapor corresponding to the light of Ozen is absent. This is why the ZAT took from the nails of the Raglayim, since they took from the Sium of the Shibbolet that ends the light of Ozen.

Understand that because of the new point of Sium, three phases of Sium emerged in SAG, in its Rosh, Toch, Sof: the point of Sium of the Rosh, called Nikvey Einayim; the point of Sium of the Toch, which is in the place of the previous Tabur and is called Shibbolet HaZakan; and the Sium of the Sof, called Parsa. Thus, the Parsa is discerned as Etzbaot Raglayim of SAG of AK.

However, everything we discern in SAG of AK does not change Partzuf SAG itself in any way, as you already know that there is no absence and change in the spiritual. Everything we discern in it is but a general root (see Inner Light item 2). Rather, all these changes that are done by the force of the new point of restriction is only in that same new Partzuf that emerged because of the connection of phase four with phase two through the Nikvey Einayim, called Partzuf Nekudim. Also, only in the Rosh-Toch-Sof of that Partzuf did the above three Parsas emerge and were formed in its Rosh-Toch-Sof in practice, and remember that.

You already know that there is a great correction in this Parsa that draws from above, and gives below, because it is a double screen from two phases, phase two and phase four together. This was done by the ascent of NHY to HGT, and phase two that operates in the HGT of Partzuf SAG was incorporated with phase four that operates in the NHY of the inner AK.

Hence, the Parsa stands diagonally from the Chazeh to the Tabur, as it contains within it NHY and HGT together. Thus, during the Gadlut, the lower Hey, which is phase four, descends from the Parsa and the Parsa is breached, meaning that the ending boundary is revoked and the lights of SAG pass below the Parsa.

Immediately afterwards, the Parsa returns to its place, by which the Parsa draws the illumination of SAG from above, and gives below to Partzuf Nekudim below the Tabur. It is similar in the Partzufim of Atzilut, as well.

For this reason, the above seven lower Sefirot of Nekudim that could not receive any light from SAG due to the Sium of the Parsa, now, during the Gadlut, after the Parsa has been breached, they, too, receive light from the place of the Parsa, which is discerned as SAG and HGT of the general AK. Thus, those lights that the seven lower Sefirot of Nekudim received from the Parsa are discerned as HGT, which are the arms of the hands. This is why it says, “and the arms of his hands were made golden.”

Thus, it was explained that before the coupling of Gadlut, the Parsa is regarded as the Etzbaot Raglayim of Partzuf SAG, since the illumination of SAG ends there, and the end of the illumination is called Raglayim. However, when the Parsa is breached, the boundary returns to the point of Sium of this world as before, and the phase of HGT expands as before.

29. The vapors that are fit for these seven kings emerged through the nails of the Raglayim, although the nails are ten and the Nekudot that were broken are only ZAT (lower seven). The thing is that there are also two kinds of posteriors of Ima that were broken, which are nine phases, and the tenth is because in Keter, too, there was a little bit of a flaw, which is discerned as its NHY that entered and were Mochin to AVI, and they, too, were broken. Thus, there are ten phases corresponding to the ten vapors that emerged from the nails of his Raglayim, and the phase of the emergence of these ten vapors through his nails were all because they did not receive from the light of the upper Ozen. Hence, this reason caused all of this and the revoking of the kings.

30. Concerning the Akudim, the phase of tastes dots, tags, letters in them has already been explained above. Here we will explain them in the phase of Nekudim. It is said that the phase of Nekudim are the first lights that emerged, and the letters are the vessels. Then, when the vessels were broken and each was separated from its dead, the lights remained as tags on the letters, which are the vessels. The tastes is the name “new MA” that later emerged from the light of the Metzach for the correction of the kings.

Inner Light

30. Concerning the Akudim, the phase of tastes dots, tags, letters in them has ‎already been explained above‎. It is written (Part 4, Chapter 3, item 11) that the first expansion of the Partzuf, which is direct light and Rachamim, is considered the tastes in it. When it begins to diminish by the power of the refinement of the screen, at which time the other four levels of Katnut from Hochma to Malchut emerge, they are considered the phase of Nekudot in it. Also, the records that remain from the phases of Nekudot, from the phases of sparks that fall off from them into the vessels are called letters.

Nekudim are the first lights that emerged. He tells us that the order has been changed here from how it was in the previous three Partzufim of AK. There, the Gadlut emerged first, which are the tastes, and then the degrees of Katnut emerged, which are the Nekudot.

However, here in the world of Nekudim, the Katnut emerged first, and then the Gadlut emerged. This is so because at first, only the GAR emerged in lights of Ruach-Nefesh, namely the level of ZA. Then AB and SAG made a coupling, the Parsa was breached, and the lights of GAR descended to the Nekudim, as well as to the seven lower Sefirot.

It was said, “Nekudot are the first lights that emerged,” meaning the opposite of the previous Partzufim Galgalta, AB, SAG, where the tastes emerged first. Here the phases of Nekudot emerged first, meaning the Katnut, and then the Gadlut. Notwithstanding, the illumination of Gadlut is not called tastes, since they were not in the phase of Rachamim, since here, in these lights and because of them, was the matter of the breaking of the vessels.

The letters are the vessels. They also contain the sparks that fell into them during the departure of the lights from them, as it was in Akudim.

The tastes is the name “new MA.” Those tastes that emerged in the world of Nekudim, meaning the Gadlut that emerged by the coupling of AB-SAG, which are the tastes of Nekudim, did not exist in Nekudim, but only after the new tastes of MA corrected them. Hence, they are called after the name of the MA.

31. *We shall repeat that we have explained above that the Nekudot [dots] are divided into three parts: The top ones above the letters, like the Holam, in the middle, like the Shuruk, and the bottom ones, like the rest of the Nekudot. The dot of the Holam is the vapor that emerges from the Tabur, where the Keter stands. This is because Keter is the Holam on the Tifferet, as the Holam is mainly in Tifferet of AK.

However, the Keter became Nekudot, as it says in the fifth correction, that Holam is the Keter in the letters. The Nikud [punctuation] of Shuruk in the Vav, which is called Melafom, is in the middle. It is the vapor that emerges from the Yesod to AVI. It is divided into two because the dot of Shuruk is Vav, the Yod in the middle, and the Yod of Shuruk is for Abba, called the first Yod of the Name. Also, the Vav of Shuruk is for Ima, to elicit and beget the VAK of ZA. This is the discernment of Vav that Ima takes.

There is yet another reason that the dot, which is like a Yod in the Shuruk, is higher, and Abba of Nekudim suckles from it, and the Vav of the Shuruk, which is the letter Vav, Ima of Nekudim suckles from it. It is known that because the dots are Hochma, the letters are Bina, and the seven lower dots, with the three phases, are: one—NHY of Keter, and two—the posterior of AVI, these are the ten that emerged through the nails of the Raglayim. We do not mean to say that these are the dots themselves, only that light emerged from all these vapors to the ten dots that emerged through the Ayin, and remember that.

Inner Light

31. The Nekudot are divided into three parts, which are according to the three lights Bina, ZA and Malchut that shine in Nekudim (see Inner Light item 23). This is so because there is light of Bina there from the phase of clothing called male, which is the Keter of Nekudim. There is also the level of phase one there, which is the female of Nekudim, called Hochma and Bina, where the light of ZA is in Hochma and the light of Malchut in Bina.

It is written that the Nekudot are divided into three parts, which are Bina, ZA and Malchut, which are clothed in Keter, Hochma and Bina of the Nekudot. However, know that ZA and Malchut that are in Hochma and Bina are regarded as one part, since they are the light of one level, the level of phase one.

For this reason, the seven lower Sefirot are considered the third part, in a way that Keter that has a clothing of Bina is the upper part, and Hochma and Bina together are the second part, and the ZAT are the third part.

The Holam is the vapor that emerges from the Tabur, where the ‎Keter stands. It is light of Bina from the phase of clothing. It has been explained above (Inner Light item 23) that no expansion of vessels emerged from this coupling of phase two of clothing, since there is expansion of vessels only from a screen in which there is extension. Hence, the vessels emerged only from phase one of the female, which are HB.

This is why it is written that the vapor that emerges from the Tabur to the Keter of Nekudim, that vapor is the light of Bina (item 27). It is discerned as Holam above the letters (see item 17) because the letters are the vessels and this light of Bina, which emerged only from phase two of clothing has no expansion for vessels. Consequently, it is the phase of Holam above the letters and does not touch them, for it cannot clothe within them.

Shuruk in the Vav, which is called Melafom, is in the middle. It is written above that only AVI, which are the female of Nekudim, have an expansion of vessels and can clothe within them. Hence AVI are implied by the Shuruk, meaning a Melafom in the middle of the letters.

Yod of Shuruk is for Abba, called the first Yod of the Name. Meaning the Yod of the Name HaVaYaH, which is the phase of AB, which is Abba. He implies the phase of five Hassadim of the Yesod that Abba took. This is because it is known that Yesod imparts only Hassadim and Gevurot, and Abba took the five Hassadim, since AB is Hassadim.

The Vav, etc., is for Ima, to elicit and beget the VAK of ZA. Ima is the first Hey of the Name HaVaYaH. Hence, she received from the Yesod the discernment of the truncated Vav inside the Hey, which is her MAN and is the ZA in the intestines of Bina.

The dot, etc., and Abba of Nekudim suckles from it. The dot implies the lower Hey that rose to Nikvey Einayim from which AVI of Nekudim emerged. Now she became MAN to Abba for the great coupling of a looking of the Einayim of AVI.

The Vav of the Shuruk, which is the letter Vav, Ima of Nekudim suckles from it.‎ It is as he wrote in the Tree of Life, that through the force of the raising of MAN to Nikvey Einayim, it divides HaVaYaH of SAG there, where the Vav in the Peh is Ima.

Dots are Hochma, the letters are Bina. Because AVI have only the level of ZA from the beginning of their emanation. Abba is considered light of ZA, and Ima the vessel, which is letters. This light in the Katnut is called light of Nekudot, as the ARI says in item 30 here. This is why it is written Nekudot are Hochma, and letters are Bina.

And the seven lower dots, etc., these are the ten that emerged through the nails of the Raglayim. It means that they are the Nekudot under the letters, which are the nine Nekudot. In the first two Nekudot: Kamatz, Patach, there was no breaking, as they are Keter and Hochma. In the seven lower Nekudot there was a breaking of the vessels, as the ARI says in Tree of Life.

These nine Nekudot are the lower ones under the letters because they received the vapors that emerge through the nails of the Raglayim, which are below the vessels of the Partzuf.

We might ask: He says above that Holam and Shuruk are the Keter and Hochma, meaning the upper and middle Nekudot. However, here he considers them Kamatz and Patach. It turns out that Keter and Hochma are also lower Nekudot.

The thing is that we must distinguish in them their actual emanation, as they first emerged through the Nikvey Einayim, when only two lights emerged from there, which are male and female. Keter is the male, whose level has a clothing of Bina the female is Hochma and Bina together, which are on the level of phase one.

Hence, they are considered Holam and Shuruk here, implying that the male, which is Keter, has no expansion for vessels, and he is above the Partzuf as a Nekuda of Tabur above Partzuf Nekudim, as the phase of Holam. He is Keter to the letters and does not participate in the expansion of the Partzuf. Opposite that AVI are implied in the Shuruk, which is inside the letters, meaning inside the Partzuf, as they are the phase of female, having complete MAN from the phase of extension too.

However, the Nekudot below the letters imply the time of Gadlut of the Nekudim, after the AB and SAG coupled and the level that emerged by their coupling descended and breached the Parsa. It means that the boundary of the Sium Raglayim of SAG was revoked, and then the entire Partzuf of Nekudim that stands below the Parsa received from the Raglayim of SAG above the Parsa.

This means that the ten Sefirot of Sium of the SAG that the Parsa rides on now acquired phases of expansion and shone to the Nekudim. Thus, now Nekudim receive from the lights below the Partzuf in its previous form. These are called the Nekudot under the letters.

Study that well for that phase of Holam which is above the letters of Partzuf Nekudim, from the perspective of its actual emanation, descended from there during the Gadlut and clothed in Nekudim, meaning inside the letters. We refer to them as under the letters only with respect to the state of the giver, not with respect to the state of the receiver.

Thus, it has been clarified that these Keter-Hochma also received from Sium Raglayim of SAG like the ZAT. Moreover, they received most of them, and they are the ones that imparted them to ZAT.

In that sense, they are called Kamatz-Patach, for they are under the letters. Thus, in order to designate the phase of Keter and Hochma from their actual emanation, they are designated with Holam and Shuruk. But when designated with respect to what they received by the Gadlut of Nekudim, they are then called Kamatz-Patach.

However, when the ARI writes that Kamatz-Patach did not break, he refers to what they have from their actual emanation, not to what they received from Sium Raglayim of SAG. This is because these illuminations were revoked from both Keter and Hochma, and they are called the posterior lights of AVI.

We do not mean to say that these are the dots themselves. It means that these lights and vapors that emerged from the nails of his Raglayim are not the self of the Nekudot. Rather, they are considered as mere additions, because the self of the Nekudot emerged from the light of the Einayim.

32 *In the beginning of my studies with my teacher, he would conceal, cover, and clothe the matters, as I did not yet know the beginning of the matters in the order I have presented in the previous gates. Hence, when he began to explain to me the matter of Atik Yomin, he explained one commentary, and we shall write it here. I could not connect it with what I have written thus far, yet I do wish to write it, and perhaps the reader will be able to connect it with the above-written, for the matters seem to contradict the above-written.

Here is the matter: It is known that in the beginning, there were ten Nekudim, and the first three did not break, and the vessels and lights remained. However, the seven lower Nekudot [dots] broke, the vessels descended to Beria, and the lights remained in their place in the world of Atzilut without any clothing.

Know that Partzuf Atik Yomin was made only from first three Nekudot, both the lights and the vessels. No other force is involved in them. However, many forces are involved in the seven lower Nekudot, since there is an upper phase from the phase of Atik in each of the seven Nekudot, and there is also a second phase of AA in each Nekuda of the seven. Also, there is the phase of AVI and there is the bottom phase among them, which are of ZON.

Inner Light

Partzuf Atik Yomin was made only from first three Nekudot. Explanation: Partzuf Keter, called Atik, has ten Sefirot, called the inner HaVaYaH. The tip of the Yod is the Keter within itself, meaning the Keter of Keter; the Yod in it is Abba and Hochma; the first Hey in it is Ima and Bina, and the Vav in it is ZA. The last Hey in it is Malchut.

From each and every letter in the inner HaVaYaH, meaning the then Sefirot in Partzuf Keter itself, emerges a complete HaVaYaH as a garment. Partzuf AB emerges from its Yod, Partzuf SAG emerges from its first Hey, AB is called Abba, and the SAG is called Ima. Partzuf ZA emerges from the Vav in it, clothing it from the Tabur down, and Partzuf Malchut emerges from the last Hey.

Know that this is so in every complete Partzuf. Partzuf Keter in it is regarded as inner, and within it there are also inner AB, SAG, MA, BON, called inner HaVaYaH. Besides those, it has outer AB, SAG, MA, BON, which are garments to it. AB and SAG clothe above the Tabur, and MA and BON, which are ZON, clothe below the Tabur, as the ARI says (Part 6, item 1).

Thus, in Partzuf Nekudim, only Partzuf Keter within it emerged with the AB, SAG, MA, BON in its internality. It did not have time to elicit the outer AB, SAG, MA, BON because the seven lower Sefirot in it were broken, and the posterior of the GAR within it were revoked, as well.

However, the anterior of its first three remained, which means that everything that was in these GAR from the beginning of their emanation is called anterior, and nothing of them was revoked.

It is written, “Partzuf Atik Yomin was made only from first three Nekudot, both the ‎lights and the vessels.” It is so because the outer AB, SAG, MA, BON have no hold on the GAR of Partzuf Keter. This is the meaning of the words, “No other force is involved in them,” since even Partzuf AB begins to emerge from the Peh of Partzuf Keter and below, which is below Malchut of its Rosh; and all the more so in the rest of the Partzufim.

Many forces are involved in the seven lower Nekudot, meaning those phases from which the four outer Partzufim ASMB that clothe over it should emerge. It is so because they have not yet emerged from it in the world of Nekudim. He will explain henceforth that there is a phase from which AA should emerge, etc.

33. It turns out that the Partzufim AA, AVI, and ZON were made of these phases in the seven lower Nekudot after the correction, whether from the phases of the lights or from the phases of the vessels. Indeed, the phases that have Atik Yomin in them rose and mixed with the first three Nekudot, all of which are the phase of Atik Yomin, and Partzuf Atik was made of all these phases, as we will explain.

Inner Light

33. The Partzufim AA, AVI, and ZON were made of these phases in the seven lower Nekudot after the correction, etc., meaning through the sorting with the association of the new MA with them. Even Partzuf AA was made from the NHY of Keter that was sorted and corrected with the help of the new MA because of the revoking of the posterior that was there during the breaking of the vessels.

Know that these NHY of Keter, from which AA of Atzilut was made, is considered the seven lower Sefirot of Keter. The rule is that anything that was in Partzuf Nekudim from the beginning of its emanation, meaning as it emerged from the Nikvey Einayim, is considered GAR, since in the beginning of their emanation, the light of the Einayim shone only to the GAR of Nekudim, as it is written in the Inner Light, that only the phase of Rosh without a Guf emerged from the light of Einayim, because phase one does not shine to the Guf, as the ARI says (Part 3, Chapter 1, item 6). Hence, the ZAT of Nekudim had only illumination of vessels from the phase of looking of the Einayim in AHP.

Now you can understand that the entire phase of Gadlut that reached them as an addition to what they had from the beginning of their emanation is considered the phase of ZAT and posterior vessels. This is because they took them from the phase of the nails of the Raglayim of SAG.

34. It is known that the upper one expands in any lower one to sustain it, but the lower one does not expand in its upper one. Hence there is the force of Atik Yomin in the seven lower Nekudot, but no force of AA, AVI and ZON is involved in the first three Nekudot, as they are all the phase of Atik.

35. *Indeed, the upper emanator wanted to create those kings to begin with in such a manner that they would include a phase of holiness, but she is judgements and Gevurot, and the yeast and the shells are mixed in them. He created them like that deliberately so that there would be reward and punishment in the world, to punish the wicked and give a good reward to the righteous, and there is no need to elaborate here.

However, He created them this way on purpose, in order to revoke them and put them to death, so that holy sparks would be sorted out from among them and rise up, while the shells mixed in them would remain below, as dross of gold and yeast of wine.

36. Know that these seven kings are ten, but they are like the seven halls, which are ten but they are called seven because the top hall contains the first three halls, and the bottom hall contains the last two halls.

It is exactly the same with these seven kings, for they are ten, but they are called only seven. Since these kings are discerned as judgements and Gevurot, it follows that they are all female, as the female is all judgement.

37. *He wrote, “Come and see the very beginning of faith,” etc., “trampled the black spark,” which is the root of the judgement, “concealed in the intestine of Ima,” as mentioned in The Zohar (Idra Zuta), “and threw sparks in 320 directions.”

Since these kings are judgements and strong Gevurot, they are called sparks of fire that emerged from the candle of darkness. They numbered 320 sparks, each spark separated from the other, and they each turned their own way. They were thrown until they descended below the world of Atzilut, and while they were there, they sorted out the waste from within the thought.

Since they are hard judgements, the waste of the shell was mixed with them, and when they were thrown down, they were sorted and corrected. The good and the holy among them were corrected once more by the eighth king, called Hadar [splendor], they rose up, and the waste in them became the shells and remained below.

38. *Indeed those ten Nekudot were one atop the other, and the length of the measure of their level was as the current length of Atzilut and the measure of its level. This is because until the place where those Nekudot reached, it is now the world of Atzilut, and from there down is the world of Beria.

Inner Light

38. Those ten Nekudot were one atop the other. It is not easy to interpret the ten Nekudot he mentions here. Indeed, only the seven lower Nekudot were one above the other, but the first three among them were in correction of lines, as it is known in all the places.

The reason the seven lower Nekudot were in one line one below the other is that the matter of the correction of lines emerged by the ascent of NHY to HGT, where phase two and phase four were incorporated together (Inner Light item 1), since then Malchut was incorporated in each and every Sefira up to Hochma.

Consequently, a line of Hesed [mercy] and a line of judgement were created in each and every Sefira. Thus, through the coupling that raises reflected light they were united with each other as Rachamim [also mercy].

The beginning of this correction was made in Partzuf Nekudim that emerged from the Nikvey Einayim of SAG. However, this light reached only the GAR of Nekudim, and not the lower seven. Hence, the seven lower vessels remained without correction of lines.

You should know here that the vessels of every Partzuf were made of the same vessels in the Partzuf above it after the departure of their lights from within them. Now you can see that the vessel of the ten Sefirot of Nekudim was made of the lower nine Sefirot of SAG that were extended below the Tabur, and the light departed from them during the restriction of NHY of AK.

Therefore, since there was still no correction of lines in SAG, the seven lower vessels emerged in one line, while the GAR that received from the coupling in Nikvey Einayim emerged in correction of lines. Even though the seven lower vessels also took from the looking of the Einayim in the AHP, this small illumination is insufficient for them for correction of lines.

The length of the measure of their level was as the current length of Atzilut ‎and the measure of its level. The new point of restriction in the worlds was made of the association of phase four and phase two and their incorporation together, meaning in the place of phase two of the ten Sefirot of Sium. The first Partzuf that emerged in the new quality of Sium is Partzuf Nekudim, and all the other Partzufim of Atzilut followed it.

That place from the old point of restriction, which is this world, up to the new point of restriction, is called the place of the three worlds BYA. Since they stand in that place beyond the new point of restriction, these three worlds are called the three worlds of separation. This is why it is said that the level of Nekudim and the level of the world of Atzilut are of the same length, and from there down is the world of Beria.

39. Indeed, the light of these ten Nekudim was great, and the upper light was also added to them. However, they did not have the strength to receive, and then those vessels died, meaning descended to the place that is now Beria, and this descent was their death.

However, this is only in the seven lower Nekudot, since the GAR had strength in their vessels to receive their light, and they did not die. Rather, the seven vessels of the lower seven are the ones that died and descended to the place that is now Beria, and this is their death.

Indeed, the time of their death was when they emerged as Nekudim. It is so because when they emerged from Akudim, where they were incorporated together in the Keter, from which they emerged and became divided into ten Nekudim, then was their exit, and they promptly died, as it is written in The Zohar, “Like those sparks that the craftsman crushes with iron and sparks come out and are instantly quenched.”

Inner Light

39. Also, the upper light was added to them. Besides what they had in the beginning of their emanation from the coupling of Nikvey Einayim, another Partzuf came to them, complete in Gadlut, by the coupling of AB-SAG, where the first light is called their primary emanation, and the second light is called “additions.” This is why it was said, the upper light was added to them.”

They did not have the strength to receive. The vessels were too small to contain the great light that came as an addition because that light was in the phase of GAR, and their vessels began from Bina down (Inner Light item 26). Hence, they did not exist until the new MA came and connected them with it; then the vessels grew and they endured.

The GAR had strength in their vessels to receive their light, meaning precisely their light, which they had in the beginning of their emanation, namely the above first light. However, the second light, called “additions,” did not exist in the GAR, as well, meaning the revoking of the posterior of AVI and the flaw of NHY of Keter that the ARI introduces.

When they emerged from Akudim, etc., and became divided into ten Nekudim, then was their exit, and they ‎promptly died. Initially, all the lights came and were incorporated in the vessel of Keter of Nekudim. This vessel is still considered Akudim, meaning the phase of Partzuf SAG, because it has phase two of clothing (Inner Light item 23). It contains the self of the light of Ozen, although afterwards, by the illumination of Yesod of AK, the NHY of this Keter expanded into AVI, AVI returned to be face to face, and they made a coupling on the MAN of the lower Hey as a Nekuda that Abba took, and the great coupling was done as a looking of the Einayim of AVI in each other. When this great light expanded from above downward to the vessels of Nekudim, meaning to divide into ten Nekudim, since each and every vessel consisted of ten, as it is known regarding the 320 sparks, they were instantly broken and died, as it is written, “Like those sparks that the craftsman crushes with iron and sparks come ‎out and are instantly quenched.” They are 320 sparks, because each king consists of four phases, HB TM. Each phase had ten Nekudot in it, thus forty sparks for every king. They are eight kings, thus eight times forty is 320, and this is the meaning of the 320 sparks mentioned in all the places.

40. * Initially, the ten were simple self, comprised of ten, but they were not apparent in them. The GAR, which were Rachamim, could receive the light of Ein Sof, and when it reached the seven Nekudot, they would be revoked.

These are the kings who died. Since they are judgement, while the light that comes is Rachamim, they could not receive it. And since they did not receive the sustenance, they died. Hence, it was necessary to correct so that vessels would be made for the Keter. Thus, the light that comes and passes through the screen was perfumed, and these ten became apparent in it.

These kings are below Malchut of Atzilut, and only Hadar remained of them, since they were male and female, and they are Tifferet and Malchut.

Inner Light

40. The ten were simple self, comprised of ten, but they were not apparent in ‎them, meaning when they are in the GAR of Nekudim, although they already had the correction of lines and ten vessels, which means that Malchut was incorporated in each and every Sefira, and the ten vessels became ten lights. However, since they are discerned as Rosh, and the screen operates in them from below upward, it is still considered all the lights are contained in the vessel of Keter, as in Akudim, and the matter of the ten vessels is not apparent in them, since the coarseness is not apparent in the state of from-below-upward, meaning before the light clothes in the vessels.

The GAR, which were Rachamim, could receive the light of Ein Sof. As it says in the previous item, the coarseness, which is the quality of judgement from the incorporation of Malchut in each and every Sefira, is still not apparent in the GAR, since there is no actual clothing in them, but only in potential. For this reason, they are Rachamim.

Since they are judgement, while the light that comes is Rachamim, they could not receive it. It has been written above that the vessels were small, because the great vessels in the Gufim [bodies] of the three previous Partzufim of AK, which are the vessel of Keter and the vessel of Hochma, were absent here in the Guf of Nekudim, since they began from the Sefira Daat and below, which is the vessel of Bina (see Inner Light item 26). The light that came to them was Rachamim, meaning lights of GAR, called light of Rachamim, and they need to clothe in the refined vessels of Keter and Hochma. This is why they could not receive it.

Vessels would be made for the Keter etc., that comes and passes through the screen. He refers to the screen of Yesod of Atik that was installed in Atzilut, by which the light was perfumed, as written above.

These ten became apparent in it. This is so because through the Ibur [impregnation] and Yenika [suckling], a correction of lines and ten vessels were established in the ZAT, as well, and then the self clothed in the vessels.

Below Malchut of Atzilut, meaning that they expanded below the Parsa of Atzilut and exited the boundary of the new point of restriction that was in Nekudim, and that was their death.

Hadar, etc., since they were male and female, meaning that his female was as corrected as she should be, and this is why he existed. This is the meaning of the name New MA, which will be explained in its place.

41. *Each of these ten Sefirot certainly contained all ten Sefirot, but in a mixture. Let us make an allegory: It is as if water, wine, oil, honey, milk, and so forth, were all mixed together and placed in one vessel, and the lower seven were in the state of judgements. The reason is that it is impossible for the world to exist and be conducted except through the judgements and the shells, as it is written in the Mishna: to punish the wicked, etc., and give a good reward to the righteous.

Inner Light

41. Contained all ten Sefirot, but in a mixture.‎ This means that the correction of the ten vessels was already done by the restriction of NHY. It means that phase four was incorporated in each and every Sefira because of her connection with phase two, and the screen and coupling were installed in each and every Sefira up to Hochma and up to Nikvey Einayim.

However, that correction was only in the GAR of Nekudim. In the ZAT of Nekudim, the connection of phase two with phase four dominated, as these vessels are the vessels of the lower nine Sefirot of SAG. That connection was primarily in them, and there, phase two became coarse by their illumination in the inner ZON of AK (see Inner Light item 1).

Hence the ZAT received that doubled phase of coarseness first, but it was in them without a correction. Instead, they were mixed together in one another like the mixture of liquid with liquid that the ARI brings. It means that the judgements themselves and Rachamim themselves were not apparent, but everything was mixed together beyond recognition. Also, the shells were formed from this mixture, as dross of gold and yeast of wine, and they, too, became mixed in those vessels beyond recognition.

You must understand in this matter that although the coarseness in the vessels is all their magnitude and praise, by which the height of their level is measured, but all this is if they have a correction of the screen that is equal to that measure of coarseness.

However, if they do not have that correction of the screen that should be with respect to that coarseness, their coarseness is turned into hard and bitter judgements, since disparity of form is separation in the spiritual. For this reason, they cannot suckle their sustenance from the upper light, and then the coarseness turns into judgements and shells, meaning into harsh harm-doers, until they receive their complete correction.

It is impossible for the world to exist and be conducted except through the judgements and the shells, since the world is conducted according to the thought of creation, which is to delight His created beings, meaning give a good reward to the righteous. Such guidance can exist only through the work in the form of “God has made one opposite the other.” Hence, a place was prepared for the existence of judgements and shells.

42. Although the judgement was below in the lower seven, everything was mixed together. And because there was no correction whatsoever in the ten Sefirot, hence, when the light of Ein Sof descended and breached within them from above downward, the light descended from Keter to Hochma, and from Hochma to Bina, which is the third Sefira.

However, when that upper light expanded, which is complete Rachamim and complete Hesed, and when it reached the lower seven, which are judgements, and judgements are awakened by them, they could not receive it because they are opposites—one is Hesed and one is judgement—and they were canceled by the upper light and died, as it says, “And Bela died, And Husham died,” etc.

Inner Light

42. The light of Ein Sof descended and breached within them from above downward. This refers to the new light that descended and breached the Parsa and shone for Nekudim, as the ARI says. Also, breaching means revoking the boundary.

43. Then those seven lower kings descended below, in the world of Beria, completely under the place of Malchut of Atzilut. Their place below the Sefira of Bina remained vacant, and in that space between the Sefira of Bina and those seven kings, another seven Sefirot emerged, incorporated together in the image of Adam, consisting of male and female. This is ZON, called the eighth king, whose name is Hadar, and the name of his wife is Mehetabel, for Hadar is ZA and Mehetabel is Nukva.

Inner Light

43. Completely under the place of Malchut of Atzilut, meaning under the new point of restriction, where the phase of Atzilut ends and the place of the worlds of separation begins.

Their place below the Sefira of Bina remained vacant, since the GAR, which are KHB, existed, and only the kings from Bina down were broken and their place remained vacant. This is the place where the world of Atzilut will stand after the correction.

44. *When you count the name from AB, the entire phase of AB will be the Yod from HaVaYaH. SAG is the first letter Hey of HaVaYaH, MA is the letter Vav, and BON is the last letter Hey. When we count the name only from the phase of SAG, the tastes of SAG will be the letter Yod, the dots are the first letter Hey, the tags are the letter Vav, and the letters are the last Hey. When we divide the tastes, as well, the letter Yod will be in the Ozen, the first letter Hey in the Hotem, the letter Vav in the Peh, and the last letter Hey in the Einayim, since the Ayin has the phase of the last Hey and the first Hey.

Inner Light

44. When you count the name from AB. etc., When we count the name only from the phase of SAG, etc. You must know that the relation between tastes, dots, tags, and letters according to the four-letter name is different from the relation of the ten Sefirot or the five Partzufim in the four-letter name. According to the ten Sefirot, the tip of the Yod is regarded as Keter, the Yod as Hochma, Hey as Bina, Vav is ZA, and the last Hey to Malchut.

However, according to the TNTO [Taamim (tastes), Nekudot (dots), tags, Otiot (letters)], the Yod is regarded as tastes and Keter, and the first Hey as dots and Hochma, the Vav as tags and Bina, and the lower Hey as letters and ZON. The reason for this is that the four degrees of TNTO are but four denominations that appear in the order of the departure of the lights of the Partzufim prior to the correction. As the ARI writes above (item 9), the first expansion of Malchut of the Rosh to the Guf is called tastes, since it is direct light, Rachamim, and that vessel is called Keter because the beginning of the arrival of the lights into the Guf is always in the vessel of Keter. It is called Yod of HaVaYaH because it is the beginning of the clothing of the Guf and the vessels. Hence, it is attributed to the Yod, which is the beginning of the HaVaYaH.

When the screen in vessel of Keter is refined and the level gradually diminishes on the four phases until it disappears entirely from the Emanator, all those levels are called Nekudot, as they are emanated during the departure of the lights to the Emanator, for which they are regarded as reflected light and judgement.

Also, they are called Hochma because the upper Sefira in them is Hochma, and the three levels Bina, ZA, and Malchut are incorporated in the top one. They are also called the first Hey of HaVaYaH because they are discerned as judgement, and judgement is always considered female, which is the Hey of HaVaYaH.

The records that remain after the departure of the light, the tastes are called tags, since they overlie the vessels during the departure of their lights like tags over the letters. They are called Bina because they come from the phase of direct light and Rachamim, and they are discerned as GAR. However, since they are in the state of departure, they are considered Bina, which is the phase of female of GAR.

The records from the light of the dots after their departure are called letters, which are discerned as vessels, since they come from reflected light and judgement, as well as being from the phase of departure. For this reason, they are discerned as vessels, and they are also discerned as ZON for the light of ZON, which are VAK, is regarded as the light of the vessels.

You find that both the records of tastes, called tags and Bina, and the records of dots, called letters, are regarded as departure and posterior. However, since the record of tastes are regarded as GAR, it is called Bina, and it is also discerned as the Vav of HaVaYaH, namely the Vav in the Rosh. However, since the records of dots are considered VAK, they are called ZON and letters and they are considered the last Hey of HaVaYaH.

Here the ARI means to show the state and the degree of the position of Partzuf Nekudim between the Partzufim of AK as well as the order of its cascading from them and its connection with them. Hence, he first arranged for us the five Partzufim according to the four-letter name, and says that AB, which is Partzuf Hochma of AK, is the Yod of HaVaYaH, and SAG, which is Partzuf Bina of AK, is the Hey of HaVaYaH.

After we know that the SAG is regarded as Hey of HaVaYaH, he elaborates for us the SAG itself, in terms of its TNTO, whose order is different from the order of the five Partzufim, although they are closely related, as we have explained above.

When we divide the tastes, as well. This division is done after the ascent of the lights from NHY of AK to MAN to the tastes of SAG and to the Nikvey Einayim of Rosh of the tastes (see item 14), where it caused the division of the ten Sefirot of the Rosh of SAG into two phases on the Nikvey Einayim because of the screen and the place of the coupling that rose there. Hence, from Nikvey Einayim and above became the Rosh, and from Nikvey Einayim and below became the Guf. Thus, the Ozen, Hotem, and Peh there have exited the degree of Rosh into the degree of Guf.

The letter Yod will be in the Ozen, the first letter Hey in the Hotem, ‎the letter Vav in the Peh, and the last letter Hey in the ‎Einayim. As has been explained above, all this was caused by the ascent of the lights of NHY of AK to the Nikvey Einayim because then the Nekudot of SAG, which are the four levels Hochma, Bina, ZA, and Malchut that emerged in SAG after the refinement of the screen of Keter of the Guf of SAG, called tastes, expanded below the Tabur of the inner AK, where they shone to the Inner ZON that are there.

You find that two kinds of lights are merged there—the Nekudot of SAG and the inner ZON. SAG is phase two and the first Hey of HaVaYaH, and the inner ZON are phase four and the bottom Hey of HaVaYaH (see Inner Light item 6). There it explains the reason for the ascent of these two Heys to MAN to Nikvey Einayim, and the matter of their division into two degrees.

It is written that the last Hey rose to Nikvey Einayim, meaning through its association with the first Hey. Therefore, the AHP went out from the Rosh, as these AHP are Yod-Hey-Vav, considered the lower Rosh, which has ten complete Sefirot, except for the last Hey, which is absent there because she remained in the Nikvey Einayim.

It is written, YHV (Yod Hey Vav) in the AHP and the last Hey in the Einayim. It is so because now the Rosh of the tastes has been divided into two Roshim. The last Hey remained in the first Rosh, which is Galgalta and Einayim, and the second Rosh contains not more than YHV. The YH are KHB, Vav is HGT NHY, and Malchut, which is the lower Hey, is absent in the second Rosh.

In order to understand these above-mentioned two Roshim, we have to study them from Partzuf Nekudim that emerged through that coupling of Nikvey Einayim. This is because in this place, where the coupling was formed, which is in the Rosh of SAG, it did not change by the division made on Nikvey Einayim (see Inner Light item 2).

Rather, only that level that emerged from this coupling of Nikvey Einayim went through all those changes that branch from the ascent of the lower Hey to Nikvey Einayim. This level that emerged from there is called the world of Nekudim.

You should know that three Roshim must be discerned in that world of Nekudim, and all three Roshim are only ten Sefirot of a single Rosh, with respect to what they were prior to the ascent of MAN to the Nikvey Einayim. You should remember the earlier order of the ascents of the lights for the second coupling of the Partzufim AB and SAG, since after the departure of the lights from the upper Partzuf, the top two records rise for a coupling in the Rosh of the upper one, from which the lower one is born. They are considered male and female, and they first make two couplings in the Rosh of the upper one, and are incorporated in one another. From there they descend and expand to their own place in the Guf of the upper one that is related to them, and expand there once more into Rosh and Guf (see Part 3, Chapter 4, item 50, and Part 6, Inner Light item 6).

It turns out that after the records of the Nekudot of SAG rose along with the lower Hey to Nikvey Einayim of the Rosh of SAG, and were incorporated there in the two couplings, they returned to their place, to the Tabur of AK. There they expanded in Rosh and Guf as the image of the couplings they made in the Rosh, meaning in the place of Nikvey Einayim.

It has already been explained that the screen of Nikvey Einayim stands at the Tabur (see Inner Light item 9), meaning in the place of the Parsa that has been installed there. Thus, it turns out that the Rosh of this Partzuf emerged from the Tabur up to the Chazeh of SAG, having only the two Sefirot Galgalta and Einayim, and the lower Hey is in these Nikvey Einayim.

This is the first Rosh in Partzuf Nekudim, considered to have the value of RADLA of Atzilut, as it does not join Partzuf Nekudim at all, but is discerned as the upper root to Partzuf Nikvey Einayim (see Inner Light item 20).

The three Sefirot of the Rosh—Ozen, Hotem, Peh—that emerged from the degree of the first Rosh, contain two Roshim, since they are below its screen. It is so because they are regarded as three Sefirot AHP with respect to what is missing in the first Rosh, called YESHSUT. However, for themselves, they have ten complete Sefirot, GE and AHP.

They are called GAR of Nekudim, standing from the Tabur of AK and below, and they are the actual Nekudim, where these two couplings of Katnut and Gadlut occur. In Katnut, the lower Hey is in the Einayim of that Rosh, and the three Sefirot AHP are considered the lower Rosh and the phase of HGT in relation to the upper one, which is the second Rosh, as it is below its Nikvey Einayim.

In Gadlut, the lower Hey descends to the Peh, to the Malchut that contains all three Roshim. Then, GE, which are the second Rosh, join their AHP, which is the third Rosh, and they become one Rosh.

Thus, three Roshim are made from the ten Sefirot of a single Rosh. The first Rosh, which is GE, is called YESHSUT. It is still regarded as tastes, and not as Nekudim. The second Rosh is the GE of the GAR of Nekudim, which are AHP that were taken off YESH and Tvuna, and contain ten Sefirot in and of themselves. The third Rosh is the AHP that were taken off the second Rosh and became a third Rosh in itself.

The second Rosh is Keter of Nekudim, and the third Rosh is Hochma and Bina of Nekudim. The lower Hey is in the Einayim of the second Rosh, and YHV are in the third Rosh. In the coupling of Gadlut that connects them together, when the lower Hey descends to the Peh of the third Rosh, and two the lower Roshim become one Rosh, the name HaVaYaH exists in them in its order—YH VH—as the lower Hey returned to her place.

The Ayin has the phase of the last Hey and the first Hey. This is so because the entire Partzuf Nekudim, called the light of the Einayim, is from the phase of Nekudot of SAG that rose and departed from NHY of AK and became MAN in Nikvey Einayim. Thus, the Einayim are like the first Hey of HaVaYaH because the Nekudot of SAG are the first Hey.

The last Hey, which rose along with them to Nikvey Einayim, also became the phase of Einayim. Thus, the Einayim are the last Hey of HaVaYaH. We thus learn that the screen in Nikvey Einayim is a double screen from the two Heys together. It has already been explained that this is the root for the association of the quality of mercy with judgement, the beginning of which was made in the connection of the two Heys, the first Hey and the lower Hey in the Nikvey Einayim.

45. This is the meaning of what is written in the Tikkunim (in The Zohar), Ani Yeshena [I am asleep], corresponding to the last Hey, since in revoking the light of Nekudim, Ani Yeshena means shena [sleep], and also, Ani Yeshena has the letters of Shniya [second], since Hochma is the first Hey and is second to Keter. It is known that tastes are Keter, dots [Nekudot] are Hochma, tags are Bina, and letters are the lower seven. It follows that the Ayin is discerned as Hochma, which are the dots. This is the reason the sages of the congregation were called “the eyes of the congregation,” as it is written, “And if from the eyes of the congregation.”

Inner Light

45. Ani Yeshena [I am asleep], corresponding to the last Hey, since in ‎revoking the light of Nekudim, Ani Yeshena. The breaking of the vessels was primarily in the phase of the last Hey, and from that the sleeping was extended to her. This is why sleep is implied in the last Hey.

Hochma is the first Hey, etc. Nekudot are Hochma. It is written above (Inner Light, item 44) that the lights that rose to MAN from NHY of AK include all the Nekudot of SAG, which are from Hochma down, with the ZON of AK. It is known that the Partzuf is named after its highest Sefira, hence the Nekudot are called Hochma.

46. These Nekudot are the phase of the kings who ruled in the land of Edom and died. This is also the meaning of, “and the earth [also land] was unformed and void [Heb: Tohu and Bohu].” “Land” is the last Hey, discerned as the Ayin. She is the one who was Tohu and Bohu [unformed and void], which is the matter of the death of the kings until their correction arrived. At that time, it is said, “Let there be light, and there was light.” This is also, “Open your eyes, and see our desolation.”

47. In order to understand this verse, we shall explain the matter of the Ayin. It is said that there are nine Nekudot [dots, as well as punctuation marks]: Kamatz, Patach, Tzere, Segol, Shva, Holam, Shuruk, Hirik, Kubutz. However, they also have top discernments, which are the punctuation of Holam, and middle ones, such as Shuruk, while the rest are at the bottom, and their place is under the letters. All this will be explained later.

Inner Light

47. Top discernments, which are the punctuation of Holam, and middle ‎ones, such as Shuruk, while the rest are at the bottom. This is because three lights operated in the first Nekudim: the vapor of the Tabur, discerned as the Peh of the first Rosh, called YESHSUT. This light is called Holam, for it shines above the letters, since the first Rosh is not considered actual light of Nekudot, but only as a root. Even during the Gadlut, it does not unite into one with its AHP, which are the GAR of Nekudim (Inner Light item 31).

The second light is the vapor of Yesod, which is the inner ZON that shine to the GAR of Nekudim, Vav to Ima, Yod to Abba, as the ARI says in item 31. This light is called Shuruk because it shines inside the vessels of AVI.

The third light is light that is imparted from the Peh of Nekudim down to the ZAT of Nekudim, which are extended from the Parsa by the coupling of Gadlut (see Inner Light item 31). Therefore, these are discerned as the bottom Nekudot, below the letters, meaning extended below the vessels of the upper one because the Parsa is the end of the Sium of the Etzbaot Raglayim of SAG of AK.

48. Now, all of the last seven dots have the form of Yod, except the first two dots, Kamatz and Patach, which are two Vavs and Yod. The thing is that when we count all the Yods in these seven dots, they are thirteen Yods, which is 130 in Gematria, the same as in the word Ayin [eye], indicating that the dots went out from the Ayin, and Kamatz and Patach, which are Yod and two Vavs, remained. Their Gematria is twenty-two, implying the twenty-two letters from which the vessels of Nekudim were made.

Inner Light

48. All of the last seven dots have the form of Yod, except the first two dots, since Kamatz and Patach are the root of all the dots, as the ARI writes here. Kamatz is Keter and Patach is Hochma. You already know that the GAR of Nekudim are divided into Galgalta and Einayim, called Keter, and AHP that exited this Keter, called HB. This division is because of the two Heys that were joined together and rose to the Einayim. As a result, the ten Sefirot of Rosh of Nekudim were divided by way of lower Hey in the Einayim, and YHV in the AHP.

Explanation: the screen of phase two of clothing, which is the first Hey, is named Vav here, since it is the phase of male. The last Hey, which joined with this Vav in the Nikvey Einayim, is the dot inside the Vav, since a dot indicates the quality of judgement, as a “black dot that has no white in it at all.”

However, the connection of the dot with the Vav in the Nikvey Einayim does not make a Shuruk there, but only a Kamatz, since the Vav is lying down and the dot is below it, namely a firmament and a spark.

The reason for it is that the AHP exit because of this connection of the firmament and the spark. Hence, they are called Kamatz, from the words reduction and blocking that occurred by the ascent and connection of the lower Hey in the Einayim.

The YHV that now shine in the AHP are in reduction and blocking, as they suffer from two: 1. Their entire level is phase one, since they are the phase of female of Keter (see Inner Light item 23). They need to receive an illumination of GAR from the male, who is the Keter. However, because of the Kamatz in the vessel of Keter, they are no longer discerned as Rosh, and cannot be incorporated in the male in the Keter. 2. They have become the Guf. Hence, these HB are discerned as being back to back.

However, in and of themselves they are YHV, as the ARI says that the YHV are in the AHP. This is very interesting since he thus tells us that the lower Hey, which is the dot under the Patach in the Nikvey Einayim, which makes the Kamatz there, did not descend from there to the phase of AHP. Rather, only the phase of firmament, which is the line above the dot, which is like a Patach, descended by itself to the AHP, without taking with it anything from the dot, meaning the lower Hey. Rather, the screen in the Peh is only Vav, without the dot incorporated in it in the Nikvey Einayim.

Thus, it has been clarified that the screen in the vessel of Keter of Nekudim contains within it a Patach and a dot, which are the firmament and spark, meaning the form of Kamatz. The screen in the vessel of HB of Nekudim is merely an expansion of the Patach contained in the Kamatz in the Nikvey Einayim, meaning in the vessel of Keter, and it has nothing of the dot.

However, during the coupling of AB-SAG, which causes the lowering of the lower Hey from the Nikvey Einayim to the place of Peh as in the beginning (see Inner Light item 14), the Kamatz in the vessel of Keter descends and connects with the vessel of HB that was only a Patach there.

That causes the opening of the Einayim because the place of the coupling that was in the form of Kamatz in the Nikvey Einayim, blocking the lights, has now been opened wide, as the AHP returned to the Rosh, for then the light descended to the seven lower sefirot of Nekudim. Thus you see how all the other dots emerged from the coupling of Kamatz and Patach.

It has been clarified that after the descent of the Kamatz to the place of the Peh by the coupling of Gadlut, the seven lower Sefirot emerged. It follows that these seven dots emerged from the dot inside the Kamatz, for as long as the dot was incorporated in the Nikvey Einayim, and there was only the Patach in the Peh of Nekudim, the seven dots could not expand from the Peh down because the AHP themselves were in the phase of Guf, and the Patach in the Peh was in the phase of Malchut of Malchut, called Tabur.

However, after the descent of the lower Hey to the place of the Peh, the lights of the seven lower Sefirot opened and came out to their place. Thus, all the merit of the lower seven was extended from the dot, which is why they were implied in the form of Yods, meaning only dots, since they are not extended from the firmament, which is Patach, but rather from the spark.

It is written, “All of the last seven dots have the form of Yod, except the first two dots, ‎Kamatz and Patach, which are two Vavs and Yod,” for the above reason. The Vavs, which are Patach, are incorporated only in Keter and Hochma, Vav and dot in the Keter, which is the form of Kamatz, and Vav alone in Hochma, which is the form of Patach. However, there is only a dot in the ZAT (lower seven), since they emerge from there.

The dots went out from the Ayin, meaning that all the dots emerged through the descent of the lower Hey from the Einayim.

The twenty-two letters from which the vessels of Nekudim were made‎. The vessels are called letters and the number twenty-two includes all the vessels in reality. It has already been explained how all the ZAT emerged from the coupling of Kamatz and Patach. And then new vessels also emerged for them, called posterior vessels.

49. It is not surprising that the vessels were registered and implied in the first two Nekudot [dots], the finest among them. The thing is that the vessels for the rest of the Nekudot were made of these first two Nekudot, namely Keter-Hochma of the Nekudot, and they are the ones that engendered and elicited vessels for the Sefirot below them.

There is yet another reason: It is known that the seven lower Nekudot are the seven kings that died. However, the first ones did not die. It is also known that death is the breaking of the vessel; hence, the seven other Nekudot remained without a vessel, but only light, which is the Nekudot.

However, the first ones, which did not die and remained with their vessels, the lights become concealed and clothe within the vessels, and are named after the vessels, which are the twenty-two lights implied in the Kamatz and Patach, as we have mentioned.

Inner Light

49. The first ones did not die. Rather, the Kamatz returned to the Nikvey Einayim as it was before. Also, the Patach remained alone once more in the vessel of Hochma. It is so because when they are in their place, as they were when they were first emanated, they are considered anterior vessels, where revoking and breaking do not apply.

50. The Kamatz indicates the Keter, and the Keter is tastes. The Patach indicates Hochma, and they are the dots. Hence, these two dots are called Kamatz and Patach, as they imply the above matter, which is that as long as only the tastes of SAG emerged, which are discerned as lights of AHP, the lights were still blocked and constrained. When the phases of dots came—which are Hochma, which is Patach, and it is the phase of Ayin—they were opened in the opening of the eyes, as mentioned in the Tikkunim [in The Zohar]. This is the meaning of the dots of Patach. However, in the phases of tastes, which are Keter, it is Kamatz, since the lights were constrained and blocked.

Inner Light

50. Patach indicates Hochma‎, and they are the dots. This means that the dots, meaning the seven lower Sefirot, emerged from this coupling of Kamatz-Patach, which are Keter and Hochma, and then the Nekudot of SAG emerge and appear, as it is written below.

The tastes of SAG emerged, which are discerned as lights of AHP, etc. When the phases of dots came, etc., they opened in the opening of the eyes. Here you must understand the oppositeness that occurred because of the ascent of the lower Hey to the Einayim, where the Nekudot preceded the tastes. The primary distinction between tastes and Nekudot is that the tastes of SAG, which are up to the Tabur, did not connect in the lower Hey, meaning in the inner ZON of AK, and the Nekudot [dots] of SAG, which are the lower nine from Hochma and below, connected with the lower Hey and rose to MAN to the Einayim (item 6).

However, the opposite occurred here in the Partzuf that emerged from this coupling of the Nikvey Einayim, since the Nekudot, meaning the connection of the first Hey with the lower Hey, occurred in the Nikvey Einayim, and the tastes, meaning the phase of the first Hey, which did not connect at all with the lower Hey, emerged in the AHP (see Inner Light item 48).

Thus, the dots were above, in the Nikvey Einayim, and the tastes were below in the AHP. This is the opposite of how they stand in SAG, where the tastes are above the Tabur and the dots below the Tabur.

However, this is still not considered that the dots have emerged, since as long as the dots are in the Nikvey Einayim, they are not revealed outwards because they are there as Kamatz (see Inner Light item 48). But afterwards, by the coupling of AB-SAG when the dots emerge from the Einayim to the Peh below the tastes, it is considered that the dot attached to the Patach departed and was separated from there, leaving the Einayim as only a Patach without a dot. At that time, the Einayim open, the AHP return to the Rosh, and the ZAT come to their place.

It is written, “As long as only the tastes of SAG emerged … the lights were still blocked,” meaning that as long as the lower Hey was in the Einayim and the dots could not emerge, but only the tastes as YHV, which are clear of the lower Hey, at that time the lights were blocked and constrained.

“When the phases of dots came … which is Patach … they were opened in the opening of the eyes,” as said above, that at that time, the dot that was attached to the Patach in the Einayim descended and the light of the Nekudot of SAG, which are the phase of Hochma, appeared outwardly (see Inner Light item 45).

51. Now we shall return to the matter of the verse “Open your eyes.” When the phase of Ayin comes, which are the dots, it is said, “Open your eyes,” for then it is with open eyes. It has already been explained that all these phases are in the name SAG. This name implies Bina, which is upper Gevura, upon which the judgements depend. This is why the revoking of the kings was in that phase of SAG.

In SAG itself there is also the phase of tastes, which are also called AB, although they are in SAG. Yet, the Nekudot of SAG are the essence of SAG itself, which are SAG of SAG, and there were revoking and death there.

This is the meaning of “everything is SAG together,” for all the revoking was in the name SAG. SAG itself, however, indicates that it comes from the words “Nasogu Achor” (they retreated back), which is the revoking of the kings.

52. The Ayin is also named after SAG, like the above AHP. This is because when there were the above three phases, which are AHP, which are the tastes, their SAG there was in the phase of HaVaYaH, which is SAG: Yod-Vav-Dalet [pronounced Yod], Hey-Yod [pronounced Hey], Vav-Aleph-Vav [pronounced Vav], Hey-Yod [Hey]. However, in the Ayin, which is the phase of dots, it is SAG of three times Ekie (Aleph-Hey-Vav-Hey), which is also SAG [63] in Gematria, and this is the SAG that is in the Ayin.

53. Now, each Ekie from these three takes all twenty-two letters, which are implied in the Kamatz-Patach, to make vessels out of them through the looking of the Ayin in them. Thus, each of their names Ekie includes all twenty-two letters. Thus, the three names Ekie with the three times twenty-two letters, with the Kolel (totality), amount to 130, which is Ayin in Gematria. This is how the name SAG is implied in the Ayin, too.

54. This is the meaning of “Open your eyes and see,” since there are three times SAG in the AHP, which is Pekach [open] in Gematria, with the Kolel [totality], and after them comes the phase of Einayim. This is the meaning of “Open your eyes,” since these three Ekie in the Einayim are the phase of Ekie in Yodin, Gematria 161, the same number as Eynecha [your eyes] with the Kolel. This is also the meaning of “and see our desolation,” for here was a great desolation and a revoking of the kings.

Inner Light

54. “Open your eyes and see,” since there are three times SAG in the AHP, which ‎is Pekach [open] in Gematria, with the Kolel, and after them ‎comes the phase of Einayim. This means that the prayer is to straighten the order so that the YHV, which are the tastes, are above, and SAG in the Einayim, which is the connection of the two Heys there, will descend beyond the place of the tastes. It is so because after the dot that is attached to the Patach in the Einayim descends, and the Patach remains without the connection of the lower Hey, the Einayim open as a Patach. This is the meaning of “and after them comes the phase of Einayim,” meaning after the tastes implied in the Gematria of Pekach [open].

“…and see our desolation,” for here was a great desolation and a revoking of the kings, for by restoring the order to its place as in the previous item, when the lower Hey descends below and the YHV come back up, the entire great desolation caused by the breaking of the vessels will be corrected along with all the correction of the vessels we have today in the world of correction.

LESSON

Morning Lesson November 28, 2023

Transcription is made from simultaneous translation, which leaves a possibility for differences in the audio

Part 2:

Baal HaSulam. “Study of the Ten Sefirot” (TES). Vol. 2. Part 6. #22 (For this reason,)

https://kabbalahmedia.info/sources/DztxuIK7

Reading #22 (00:18) “For this reason, the first three kings did not die, since their vessel is very fine…” twice.

Reading #22 Inner Light (02:59) “It is written for this reason; the first three kinds did not die…”

1. R. (03:39) They could not, they were not protected against such an illumination. Okay that’s clear.

Reading #23 (03:51) “Thus, even in the GAR themselves there is a division between this and that…”

Reading #23 Inner Light (05:20) “The Keter took from the phase of Hozen itself…”