READING: BETWEEN AFTER MIDNINGHT AND DAWN WEDNESDAY

Baal HaSulam. Study of the Ten Sefirot. Vol. 2. Part 6. Inner Observation. Seder siba ve mesubav, item 28

LESSON MATERIAL

Cause and Consequence

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

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

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

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

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

2. Thus we have before us ten operations:

1. The place where the restriction occurred.

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

3. The ten Sefirot called circles.

4. The screen in the vessel of Malchut.

5. The expansion of upper light once more.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

11. Thus there are fourteen operations before us:

1. The clash between surrounding light and inner light.

2. The refinement of the screen.

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

4. Two upper records: male and female.

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

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

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

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

9. Their exit from the Rosh.

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

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

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

13. Clothing the previous Partzuf.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

31. We find thirteen operations here:

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

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

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

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

5. The first Rosh, called YESHSUT.

6. The second Rosh, called GAR of Nekudim.

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

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

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

10. The correction of the Parsa.

11. The correction of Gadlut and Katnut.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

2. The second Rosh from Tabur down.

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

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

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

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

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

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

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

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

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

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