Parte 3 · Observación Interior 13

Chapter ThirteenExplains the clothing of the Partzufim in one another, and contains three issues:1. The necessity for the five Partzufim to emerge one below the other. 2. The Tabur of the upper one became the Peh of the Rosh to its lower Partzuf. Thus, each Partzuf emerges from the Malchut of Malchut of the upper one called Tabur. 3. The order of the clothing of the Partzufim in one another.The difference between the five levels one below the other, and the five levels one above the other1. Now you can thoroughly understand the difference between the ten Sefirot KHB, ZA, Malchut that stand one above the other, and the five Partzufim Galgalta, AB, SAG, MA, BON, that stand one below the other. The ten Sefirot KHB, ZA and Malchut emerged and were emanated during the ascent of Malchut to the emanator, occurring in each and every one of the five Partzufim (see Chapter 10, item 5).It is so because the birth of a Partzuf requires for the screen and the Malchut in the previous Partzuf to ascend to the Peh of the Rosh there to receive the new coarseness in a new form. At that time, a new coupling is done for the new Partzuf.However, the ten Sefirot KHB ZON that emerge during the refinement of Malchut (see Chapter 6, item 5) do not receive a new coarseness. On the contrary, they ascend and refine more each time. Refinement means an ascent. Thus, phase three is emanated above phase four, and phase two above in phase three etc.

The Peh of Rosh of the lower one must emerge in the place of the Chazeh of the upper oneHowever, during the emanation of the Partzufim, when (for example) Partzuf AB emerges from Partzuf Galgalta, Malchut of the Guf of Galgalta must ascend to the place of the Peh of Rosh in Galgalta. There, she receives the coarseness of phase three once more (Chapter 10, items 8, 9).Acquiring the coarseness means returning to its place, to the Tabur of Partzuf Galgalta as in the beginning. It is written there that the new coupling by striking in phase three necessarily occurred in the place of the Tabur [now called Chazeh] of Partzuf Galgalta.Thus you see that Malchut of the Rosh of Partzuf AB is in the place of Tabur of Partzuf Galgalta. Accordingly, you will always find that Malchut of the Guf of the upper Partzuf becomes Malchut of the Rosh of its lower Partzuf. In other words, Tabur of the upper one becomes Peh of the Rosh of the lower one.

Five Partzufim must emerge one below the otherIn this manner, the Peh of the Tabur of Galgalta became the Peh of the Rosh of AB, the Peh of the Tabur of AB became the Peh of the Rosh of SAG, and the Peh of the Tabur of SAG became the Peh of the Rosh of MA. Peh of the Tabur of MA became the Peh of the Rosh of BON. Thus, the five Partzufim must emerge one below the other, as opposed to the inner ten Sefirot in each Partzuf that emerge one above the other.

Each Partzuf emerges from Malchut of Malchut of the upper oneFrom here comes the rule that each Partzuf is emanated by the power of Malchut of Malchut in the upper one. As has been explained, Malchut of the Guf in the upper Partzuf, called Tabur of the upper one, is the emanator of its subsequent Partzuf.For instance: Through the ascent of the Tabur of Partzuf of Galgalta to the Peh of the Rosh of Galgalta, it receives coarseness of phase three there, on whose coupling emerges the subsequent Partzuf, called AB. This Tabur of Galgalta is Malchut of Malchut of Galgalta, because the Peh is Malchut, and the Tabur is Malchut of Malchut. Thus, Malchut of Malchut of the upper one is the root and the emanator of its lower one.

The order of the clothing of the five Partzufim of AK one on top of the otherHowever, you should still understand the order of the clothing in the five Partzufim of AK. Peh of the Rosh of Partzuf AB stands at the place of Tabur of Partzuf Galgalta (see item 3) and is extended from below upward to the Peh of the Rosh of Galgalta because there, it is regarded as the complete level of ten Sefirot of the Rosh of AB due to the Tabur of Galgalta that ascended there and received the coarseness for its coupling (see item 2).This is why we say that ten Sefirot of the Rosh of AB stand and clothe the ten Sefirot of the Toch of Galgalta, meaning from the Peh to the Tabur. Thus, the Rosh of Partzuf Galgalta always remains exposed, without clothing.

The reason there is no clothing in the RoshSimilarly, the ten Sefirot of the Rosh of Partzuf SAG also clothe the ten Sefirot of the Toch of AB, and the ten Sefirot of the Rosh of Partzuf MA clothe the ten Sefirot of the Toch of Partzuf SAG, and so on likewise. In other words, for the above reason, too, regarding the clothing of AB to Partzuf Galgalta, because they all have a single reason: they all emerge by the power of the ascent of the Tabur of the upper one to the Peh of the upper one. Consequently, the ten Sefirot of Rosh of the lower one stand in the place of the ten Sefirot of Toch of the upper one, meaning from the Peh to the Tabur. From the Peh of every upper one and above, it always remains exposed, without any clothing.