Partie 5 · Chapitre 25

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In the second expansion, this deficiency will also be in the nine Sefirot once more, and not in the Keter. Hence, there are two deficiencies in the nine Sefirot, and not in Keter. This is so because when no light is emanated, it is not called a deficiency. However, once this light begins to expand, it first expands in Keter. At that time, the nine Sefirot will be regarded as lacking that light, as the light of Keter preceded them. However, the other two deficiencies are found in both Keter and the nine Sefirot, and it is the two phases of departure, since this is called a true deficiency, whether to the nine Sefirot or to the Keter itself.

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1In the second Hitpashtut, this deficit will also be in the nine Sefirot once more, not in the Keter. This is so because in Hitpashtut Bet too only Keter came out in Behinat Taamim. However, the other nine Sefirot came out during the Hizdakchut as Nekudot and that lack appeared in them a second time.Hence, the Keter de Hitpashtut Bet is not implied in the four Otiot HaVaYaH, even in Hitpashtut Bet, as that lack is not in it but only from Hochma down. These are the four Komot HB ZON that emerge because of the Hizdakchut of the Masach (as he writes below) called Nekudot. They are implied in the Vav of HaVaYaH and the general Histalkut of this Hitpashtut Bet is the last Hey of HaVaYaH.The Rav says above (item 23) about this Hitpashtut Bet, HaVaYaH in the all the other Partzufim. This is because the two lacks of Hitpashtut Aleph are present in this Hitpashtut Bet too, as we shall see below.
2The nine Sefirot will be considered lacking that Ohr, as the Ohr Keter preceded them. It means that the matter of the lack in them is only compared to the Ohr Keter that preceded them in its merit. Compared to Him, they are considered Ohr Hozer and Din though in themselves they are Rachamim since they too extend from the Maatzil from above downward, as the Rav wrote above (Part 4, Chap 2 item 1).It is known that all that extends from above downward is Rachamim. Yet, compared to the Ohr Keterthey are considered Din since they only exit by the power of the Histalkut of His Ohr (see Part 4, Chap 6 and Ohr Pnimi item 9). However, the two Behinot of the general Histalkut of Hitpashtut Alephand Hitpashtut Bet implied in the two Otiot Hey of the Name HaVaYaH are a true lack and Behinat Dinin themselves too, as the Rav says above.We understand from all the above that the Yod in the HaVaYaH is the Ohr of Nekudot of Hitpashtut Aleph, meaning the nine Sefirot from Hochma downward that came out there during the Histalkut Ohr Taamim.The First Hey in the Name HaVaYaH is the general Histalkut of this Hitpashtut Aleph, the Vav in the Name HaVaYaH implies the Ohr Nekudot of Hitpashtut Bet. The last Hey in the Name HaVaYaH implies the general Histalkut of this Hitpashtut Bet. Thus, the two expansions of Ohr Nekudot imply the Yod-Vav in the Name HaVaYaH and the two departures imply the Hey-Hey in the Name HaVaYaH.He writes (item 23), “Yod-Hey in Keter, HaVaYaH in all the other Partzufim.” It means that that the Hitpashtut of the nine Sefirot from Hochma downward that came out during the Histalkut Ohr Keter de Hitpashtut Aleph and the Histalkut Ohr de Hitpashtut Aleph in general, is the meaning of the “Yod-Hey in Keter.”This is so because as a whole, Hitpashtut Aleph is called Keter, as it is known that it is Partzuf Keter de AK. These two lacks of the Ohr, meaning the Histalkut compared to Keter, and not compared to themselves.The Behina of its real Histalkut, in themselves too, is necessarily received inside Hitpashtut Bet. This is because all the forces that appear in the Elyon must necessarily be in its Tachton.Hence, these Yod-Hey de Hitpashtut Aleph are in Hitpashtut Bet too. Added to them are these two lacks of the Ohr in their own Behina, which are Behinat Histalkut compared to the Keter of Hitpashtut Bet, and compared to the value of the lower nine themselves. It is also the real collective Behinat Histalkut of Hitpashtut Bet, implied in the Vav-Hey.Thus, we have all four Otiot of the Name HaVaYaH here in Hitpashtut Bet. It is written, “HaVaYaH in all the other Partzufim,” meaning the Partzufim of Hitpashtut Bet.

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