Parte 6 · Capítulo 1

El texto del Ari

*AK contiene AB SAG MA BON en sí mismo. Cada uno de estos cuatro incorpora a los cuatro y de él emergen luces, que son sus ramas. El AB está en sus Mojin, opuesto a AA y Aba de Atzilut. Por encima de su Galgalta, contiene un modelo de la fase de Átik de Atzilut, y su SAG es desde el Ozen hasta su Tabur, opuesto a Biná de Atzilut, y su MA y BON son desde su Tabur hacia abajo, opuesto a ZON de Atzilut.

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1AK contains. This concept that I’ve begun with is the most profound of all the Rav’s concepts regarding Olam ha Nekudim, and should have been presented at the end of the part. However, in this section the Rav gave us the key by which he explains all the future issues before us in the Eser Sefirot de Nekudim. Hence, the reader must know and remember it well before examining the concepts themselves.First, we must know which of the Partzufim of AB the Rav refers to in this case, as we know that there are five Partzufim in AK. However, the Rav has already notified us that in the first two Partzufimof AK, namely Partzuf Keter de AK and Partzuf AB de AK, we have no permission to speak.The study begins only in Partzuf SAG, from Behinat Awzen down, meaning its Koma (level) is only up to Bina, as Bina de Rosh is called Awzen. That teaches us that the Rav speaks of Partzuf SAG de AKhere, and the details and matters elucidated before us revolve only around that Partzuf.He says that it contains AB SAG MA BON in its Atzmut, which are the four Komot that come out over the above four Behinot. These are Behina Gimel, extending Komat (Koma of) Hochma, called HaVaYaH de AB, Behina Bet, extending Komat Bina, called HaVaYaH de SAG, Behina Aleph, extending Komat ZA, called HaVaYaH de MA, and Komat Malchut, called BON. Each of them contains all four, as he explains henceforth.
2Orot stem from it, which are its branches. They are called Se’arot Reisha and Se’arot Dikna, emanated from this Rosh de SAG de AK. Indeed, know that everything said here is but Shorashim to the items in Olam Atzilut. Although they are not operative here, they are nonetheless rooted here.
3The 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 Rav’s words on Part five. He calls the first Partzuf of AK “Hitpashtut Aleph”, Partzuf AB “Hitpashtut Bet”, and Partzuf SAG de AK “The second Behina of Hitpashtut Bet”. We must generally remember all the words brought by the Rav there, and everything explained there in Ohr Pnimi, for I will not repeat anything here, only use the names.You already know that any Tachton clothes its Elyon only from the Peh down, meaning from the place it is rooted and where it emerges, which is the Malchut of the Rosh of its Elyon. This is where the Tachton emerges.Hence, Keter of Rosh de SAG is called Awzen because Ohr Bina, which is called Awzen clothes the Kli de Keter. He, in turn, clothes its Upper Partzuf, called AB, from the Peh down.Know, that this Guf de AB, clothed in Rosh de SAG, becomes a Neshama and Mochin to the Rosh de SAG. It is written, “The AB is in its Mochin, and corresponds to AA and Abba de Atzilut.” It is so because Guf AB, clothed in Rosh de SAG, are Behinat Mochin to the Rosh de SAG.
4Corresponds to AA and Abba de Atzilut. AA is AB de MA in Atzilut, and Abba is AB de BON in Atzilut, where the five Partzufim de MA and the five Partzufim de BON join together. It is written that Behinat Guf de AB clothed in Rosh de SAG is equivalent to AA and Abba de Atzilut.Know, that this discourse explains the equivalence of the five Partzufim de SAG de AK with 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 concatenate from their Shorashim. It is also to study the Elyon through its Tachton, and this is immeasurably beneficial.
5A model of Behinat Atik de Atzilut. Partzuf Keter de Atzilut is called Atik. He says that above Partzuf AB de AK there is another (first) Partzuf, meaning Partzuf Keter de AK, corresponding to Partzuf Atik in Atzilut.
6Its SAG is from Awzen down to its Tabur. Partzuf SAG de AK, whose Koma reaches Bina, is called Awzen. Everything spoken here stems from it, and 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 items in Olam ha Nekudim revolve.Know, that in fact, SAG stretches down to the Sium Raglaim of the inner AK, called Partzuf Keter. However, after the Tzimtzum of NHY (to be explained later), it rose and ended at the Tabur.However, only the Raglaim of Partzuf AB ended there. This is because from there down is the place of Malchut of the inner AK, namely Behina Dalet. Since Malchut de Partzuf AB had only Aviut de Behina Gimel, it could not shine for Behina Dalet of Malchut de inner AK, whose place is called Tabur. For that reason the Raglaim of Partzuf AB ended above Tabur.However, the Koma of Partzuf SAG only reaches Bina. It is known that the Tzimtzum was only on the Ohr Hochma, not on the Ohr Bina. For that reason Partzuf SAG could expand and shine below Taburtoo, though she doesn’t have Masach de Behina Dalet.You already know that Partzuf is Hitpashtut Bet of the inner AK, expanding and filling the Kelim, emptied in Histalkut Aleph. This is the meaning of Hitpashtut Bet, as has been written, and thus Behinot ZON of the inner AK below Tabur remained without Ohr.This is so because Hitpashtut Bet, meaning AB, cannot shine for them, as it doesn’t have the Masach needed for Kelim de Behina Dalet. For that reason, the Orot de Partzuf SAG came and filled in for the absence of AB. They expanded to the same Kelim de ZON below Tabur, which could not be filled by AB.It turns out that the Histalkut of the Orot of the Kelim de Partzuf Keter de AK, called “Inner AK”, could not be fulfilled once more, only through the two Partzufim AB and SAG. AB filled it to the Tabur, and SAG filled it from Tabur down to its Sium Raglaim.SAG is divided within itself into Taamim and Nekudot, being Keter de Guf, and the lower nine de Guffrom Hochma down (see Part 5, item 24, and Ohr Pnimi there). Only the first Hitpashtut of the Partzuf, before it begins to diminish, is the Ohr Yashar of that Partzuf, called Ohr Rachamim.However, from the moment the Masach begins to purify and diminish its Koma, they are no longer Behinot Ohr Rachamim. It is so even though the Ohr Elyon does not stop mating with it on the four Behinot of its purification as it generates the four levels of Hochma, Bina, ZA and Malchut on its way. This is the reason they are called Nekudot.The Orot clothed the Sefirot of the first three Partzufim GAS de AK by way of Matei ve Lo Matei. Thus, first the Ohr expanded only to Kli de Keter. Then it is Lo Matei in Keter, meaning its measure of Aviutin the Masach has been purified. In that state the Ohr is Matei in Hochma.This is so because the Ohr expanded in Behinat Rachamim, called Taamim, only in Kli de Keter. However, the Ohr reached Kli de Hochma only after the Hizdakchut of the Masach and the diminution of the Koma, and likewise in the rest of the Sefirot.For that reason, all the Sefirot below Keter are called Nekudot, as they are already from Behinot Ohr Hozer and Din. It is written at length in the words of the Rav above (Part 4, Chap 3).It’s been explained above (Part 5, item 47, Ohr Pnimi) that the two Orot that came down and clothed Kli de Keter, are called ZON. The Zachar has Behina Gimel de Hitlabshut and his Koma reaches Hochma; the Nekeva has Aviut de Behina Bet and her Koma reaches Bina.Hence, Kli de Keter too was forced to end on Tabur, evened with the Raglaim of AB, for the same reason as AB’ s. The Zachar has Komat (Koma of) Hochma there in Kli de Keter. For that reason the Tzimtzum is implemented on him as on Partzuf AB, and he must end above Tabur because he cannot shine to the Kelim de ZON de Behina Dalet.You find that the Rav’s words that Partzuf SAG expands to the Raglaim of AK refer only to Behinot Nekudot de SAG, which are the nine lower Sefirot from Hochma down. However, Taamim de SAG, being the Keter de Guf de SAG, stop at the Tabur. It is so because it cannot shine from Tabur down due to the Ohr Hochma in it.Only after ZON de Keter are purified from Behina Gimel and Behina Bet in them into Behina Bet and Behina Aleph, which is given to the Kli de Hochma de SAG, these Orot no longer have any Koma of Hochma. Then these Orot de SAG expand to the Kelimde ZON in the inner AK below Tabur, as do the Orot in the other Komot, Bina, ZA and Malchut.It has been explained in the Rav’s words above that these four Komot HB, ZA and Malchut de SAGthat expanded below Tabur, rose once more to the place of the Taamim de SAG above Tabur. They did not expand from Tabur downward any longer.It is written here, that Tabur ends on the Tabur, meaning after the ascent of these Orot above Tabur. The ascents of these Orot are henceforth called Tzimtzum NHY. Understand all the above thoroughly and repeat it until it is 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.
7And its MA and BON are from its Tabur down, corresponding to ZON de Atzilut. It refers to the Eser Sefirot de Nekudim, considered MA and BON of this SAG. They correspond to the ZON de Atzilut, which also clothe Partzuf AA from Tabur down, and the reason for these words will be explained henceforth.

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