Partie 16 · Réponses sur les thèmes

The place of the three worlds BYA was made from the vessels of the back [Achoraim] of the Partzuf TNHY of AK, within which clothed the Partzuf of the Nekudim of SAG of AK: from the two lower thirds of Tifferet, down to the end of Tifferet, was made the place of the world of Beriah; from NHY was made the place of the world of Yetzirah; and from Malchut was made the place of the world of Assiyah. (Item 1).

Since the Partzuf of the Nekudim of SAG descended and clothed within the Partzuf from the Tabur downward of the inner AK, called the MA and BON of AK, Bina and Malchut joined with one another. For the Nekudim of SAG are the upper nine [Sefirot] — that is, Bina — and the TNHY of AK from the Tabur downward of the inner AK are the lower nine [Sefirot] — that is, Malchut. And then Bina took the form of Malchut, namely, the place of the restriction was made in Bina, and the concluding Malchut ascended to the place of the Bina of the body, called Tifferet, and the coupling Malchut ascended to the Bina of the head, called the openings of the eyes. And this is called the second restriction. For the first restriction was only in Malchut, but the first nine were clean of any restriction. But now that the place of the restriction ascended to Bina, and the eyes — which are the Hochma of the head — were corrected together with Bina into the aspect of the Nukva, behold, all the last nine, from Hochma downward, are included in the restriction.

And since the concluding Malchut ascended to the Chazeh, which is half of Tifferet, as above, behold, the vessels from the Chazeh downward went out into the aspect of an empty void, like the point of this world, which is because of the place of the first restriction. And these vessels, which were emptied of all light, became the place of BYA: from the two lower thirds [of Tifferet] was made the place of the world of Beriah, from NHY the place of Yetzirah, and from Malchut the place of Assiyah. (Items 2 to 6).

The ascent of the concluding Malchut to the half of the Bina of the body, which is Tifferet, caused the departure of the light from all the vessels from the Tabur downward of AK, for the concluding Malchut withholds the upper light from shining from her and below. And the vessels remained an empty void, and the light ascended above the point of the new conclusion in Tifferet — that is, above the Tabur. (Item 3).

After the ascent of the coupling Malchut from the place of the mouth to the place of the half of the Bina of the head, following the purification of the screen to the aspect of phase two of the clothing and to the aspect of phase one of the coarseness, called the aspect of the eyes, then the coupling of striking was made in the place of the openings of the eyes, from where came out the ten Sefirot of Nekudim. (Item 9).

The stature of the coupling for the ten Sefirot of Nekudim came out in the openings of the eyes of SAG of AK, as above in answer 4, which is the upper one of the ten Sefirot of Nekudim. And it is known that the main part of the stature remains in the upper one, and the branch of that stature descends to the lower one. Therefore the stature of Nekudim that is in the upper one descended below the Tabur of the upper one and clothed there in its internality, and it is called the MA and BON of AK. And the stature of the lower one, which are the ten Sefirot of Nekudim, descended below the Tabur and clothed externally upon the TNHY of AK. (Items 6 and 2).

After the concluding Malchut ascended to the place of the Bina of the body, and before the coupling Malchut ascended to the Bina of the head, to the place of the coupling to bring out the stature of the Nekudim, in the meantime the vessels from the Chazeh downward fell below the conclusion of the feet of AK — that is, below the point of the conclusion of the first restriction. (Item 3).

The third discernment of the externality, which is the externality of the externality of the back, which is Malchut — behold, regarding her there is here no additional fall because of the second restriction, since she was already the aspect of the conclusion of the feet of AK also from the first restriction. Rather, afterward, when the two upper discernments of the externality had already fallen from this Malchut and became an empty void, they caused her greater darkness, for she necessarily descended even further below them; and then Malchut too was made in her value into the aspect of an empty void and an empty vessel. (Item 5).

Because they fell into the circle closest to the central point, where is the end of the illumination of the Makifim [surrounding lights] and the aspect of their empty void. And had they fallen further below — that is, further from the central point — then there the illumination of the Makifim is stronger, for in the circles there is no up and down, and their end is at their center. And the further one is from the center, the more important and the more illuminating it is. Therefore the vessels could not take the entire place of the direct light of the line, but only part of it — namely, the innermost circle, the one closest to the central point, which is the more dark. (Item 3).

At the time that the concluding Malchut ascended to the place of the Chazeh of the Partzuf TNHY of AK, and the coupling Malchut ascended to the place of the openings of the eyes, still before the coupling was made in the openings of the eyes of SAG of AK, then the lights of ZON, which were in the vessels of the head, separated in this and went out of the inner vessels and became Makifim to the lights of Chaya and Yechida. And these Makifim went out and surrounded around the central point of the first restriction — that is, below the conclusion of the feet of AK — for the point of the conclusion of the second restriction had not yet been fixed, since the coupling upon the screen of the openings of the eyes had not yet come out. For the point of the conclusion is fixed only by the power of the coupling upon the screen, which strikes the light and pushes it backward, and by this makes the border and the conclusion. Therefore these Makifim, which departed from the ZON of the head before the coupling of the openings of the eyes, went out and encircled around the point of the conclusion of the first restriction.

And besides the aforementioned Makif, which was in a vessel and departed from it because of the ascent of Malchut to the place of Bina, as above, afterward — after the coupling had already been made upon the screen in the openings of the eyes — then the lights of Chaya and Yechida were compelled to remain outside, because of the lack of vessels of the ZON that went out of the inner vessels of the head. Therefore they went out and surrounded around the ten Sefirot of Nekudim in the aspect of Makifim of Chaya and Yechida. And these surrounding lights are the essence of the Makifim of Chaya and Yechida of Nekudim, because they went out by the power of the coupling of striking upon the screen, and they already have the new central point of the second restriction, made by the power of the new screen in the openings of the eyes. Therefore they surround around the center of the second restriction, which is the aspect of the point of the conclusion of the world of Atzilut, and not around the central point of the first restriction, like the aforementioned previous Makifim, which encircled around the feet of AK. Moreover, the new Makifim that came out of the aspect of the coupling drew to themselves also the previous Makifim, which had encircled below the conclusion of the feet of AK, and they too surrounded around the center of the second restriction that was made.

And it was explained that there were two kinds of Makifim here, of the line [Yosher] and of the circles: the first is the lights of Yechida and Chaya that were in the vessels of the head and departed from there because of the ascent of Malchut to the place of Bina; and of them the Rav says that they surround around the conclusion of the feet of AK. And the second Makifim are those that came out by the coupling upon the screen — the screen that ascended to the place of Bina did not let them enter the head — and of them the Rav says that they encircled around the NHY of AK, that is, around the ten Sefirot of Nekudim that clothe the NHY of AK, namely, around the center of the second restriction, as is explained. (Items 3 and 6).

The lights of Chaya and Yechida of the direct light, which could not enter the vessels of the head because of the screen that ascended to the place of the openings of the eyes, they encircled around the NHY of AK. And see above, answer 262, concerning the second Makifim. (Item 3).

For the Makifim of the circles and of the line, which are the Makifim of Chaya and Yechida, come out at the time of the coupling made upon the screen in the openings of the eyes, as above in answer 262. Since they have no place to enter the inner vessels, they therefore go out and become Makifim. But the line is made only by the expansion of the Malchut of the head from above downward, to the ten Sefirot of the body, which is done after the going out of the Makifim. And although the ten Sefirot of the head come out almost equally with the surrounding circles, nevertheless the ten Sefirot of the head are not yet considered inner vessels, for they are but roots of vessels alone. (Item 6).

See above, answer 262, concerning the first Makifim.

For the circles that had already come out by the coupling made upon the new screen of the second restriction — behold, they were compelled to encircle around the central point of the second restriction, which is at the place of the Chazeh of the Partzuf NHY of AK. Hence, the place of the conclusion of the feet of AK is much more important than the place of the point of the second restriction, because it is far from the new central point. Therefore it is discerned that the new circles pushed the vessels back to their place above — that is, to the place of the Chazeh of the Partzuf TNHY of AK. (Item 6, and in the Ohr Pnimi at the subheading "and they drove them out").

Although the circles had the power to push them away from the place of the conclusion of the feet of AK — for, by the power of the new center of the second restriction, the place of the conclusion of the feet of AK became more important than the place beneath the Parsa of Nekudim, and therefore they drove them back upward to the place of the Parsa — nevertheless, the circles could not change their order so that they would be arranged exactly like the circles, with Assiyah above and Beriah below. For after all, they themselves came from the vessels of the line [Yosher], and in them operates the matter of up and down, as in the vessels of the line of the TNHY of AK. Therefore, as soon as the vessels returned to their place, the more important [part] among them — the two lower thirds of Tifferet — rose to the more elevated [place], and the most inferior — the vessel of Malchut among them — descended below all of them, in the manner of the vessels of the line. And although, according to the illumination of the Makifim, Malchut, which is Assiyah, is found in a more important place, this does not now come into account at all, for they receive nothing at all from the Makifim, because they are vessels of the line. Thus the circles prevailed over them only to push them away from the place of the conclusion of the feet of AK, back to their place, but they did not prevail over them to reverse the order of the line within them into the order of the circles. (Item 8).

The first is, that the purest of all is sorted first, and after it the one slightly inferior to it, until the most inferior of all is sorted after all of them; and that which is so coarse that there is no longer anything to sort from it remains in the aspects of the Klipot. The second is, that before the entire upper degree has been sorted, there is no beginning at all of a sorting for the lower one. And this is for the reason that every lower one is sorted together with the greatness of the upper one, because the vessels of the posterior [Achoraim] of the upper one are attached to the vessels of the face [Panim] of the lower one — that is, the AHP of the upper one are attached to the GAR and eyes of the lower one — and at the time of the greatness of the upper one, when it raises its own AHP to be completed in the ten Sefirot, then the GAR and eyes of the lower one ascend and are sorted together with the AHP of the upper one, as is known. (Items 14 and 15).

In the Partzufim of AK the aspect of the female was only in Malchut, but the first nine were clean of any restriction and judgment. And even this Malchut is not considered the aspect of a female fit for the building of the world, for upon her He saw that the world would not endure, and He stood and associated with her the quality of mercy — that is, the Malchut of the second restriction, which is associated with the quality of mercy, and from it begins the building of the world for its endurance. Therefore the aspect of the female is revealed only in a place where the second restriction is already rooted, and it is from the aspect of YESHSUT, which are discerned as the belly of Aba and Ima, where is the secret of the Alef in the filling of the Vav of the HaVaYaH of SAG, for this Alef is the beginning, the commencement, and the rooting of the second restriction. And this matter operates both in the five general Partzufim of Atzilut — for the aspect of the female is revealed only from the Chazeh and below of Aba and Ima, called YESHSUT — and likewise in every particular Partzuf of the Partzufim of Atzilut, for in every particular Partzuf there is a HaVaYaH, and the female is revealed only in the Vav of the HaVaYaH. And the reason for this matter is that every aspect takes from the aspect corresponding to it in AK. And just as in the first two Partzufim of AK there is no beginning at all of the second restriction, and only in the third Partzuf, which is SAG — and even there the second restriction was rooted only in the Nekudim of SAG, which are below the Tabur of SAG of AK — so too in the Partzufim of Atzilut the root of the restriction begins to operate only from the Chazeh and below of the third Partzuf, which is Aba and Ima in the stature of SAG, and they receive from SAG of AK. Therefore their Chazeh and below are sweetened with the quality of mercy, in a manner fit for the coupling and the passing of ZON. But not above the Chazeh of Aba and Ima, and certainly not in the first two Partzufim, AA and Atik. (Item 18).

It is the "participation of the quality of mercy in judgment" made in the second restriction. And this matter is not noticeable in Atik and AA, which receive from the aspect corresponding to them, from the Galgalta and AB of AK, but only from the Chazeh and below of Aba and Ima, which are drawn from SAG of AK. As above in answer 269. (Item 18).

For these screens in Atzilut do not withhold the light of Hochma; on the contrary, they draw the light of Hochma. For even the screen of phase two, which desires Hassadim more than Hochma — it too ascends to receive Hochma for the sake of ZA, at least. Not so the three worlds BYA, which are complete screens that separate the Hassadim from the Hochma. And even in the world of Beriah, where there is GAR, they are not the essence of the GAR of Bina, but only her power of GAR, for the Hassadim of Bina were completely separated from the Hochma, because of the Parsa included there in this screen. (Part 1, Page 903, subheading "is revealed").

The vessels of the face [Panim] have their source in the Nekudim of the smallness, for the light of the openings of the eyes spread in the vessels of HBD HGT of the seven lower [Sefirot], up to their Chazeh, and only beneath them was spread the Parsa, which is the conclusion of the second restriction. And it is found that in these vessels there is no power of restriction at all, for they were completed above the Parsa. And the vessels of the posterior [Achoraim] have their source in the vessels from the Chazeh and below of the seven lower [Sefirot] of Nekudim, which are found beneath the Parsa of Nekudim. At the time of the greatness of Nekudim they joined with the vessels of the face of the seven lower [Sefirot] and became one Partzuf, and received the upper light together with the vessels of the face. Therefore both of them, the face and the posterior, were broken together. For the vessels of the posterior were not fit to receive the upper light while they were below the Parsa, and therefore they caused a breaking also to the vessels of the face, which were then joined with them. Therefore, at the time of the correction, the vessels of the posterior ascend above the Parsa, and there it is possible for them to receive the upper light. Nevertheless, there remains a great difference between the vessels of the face — which from their source are in the aspect of Atzilut, that is, above the Parsa, and whose entire breaking was only by the power of their joining with the Achoraim — and the vessels of the posterior, which from their source are of the aspect below the Parsa, and whose breaking was because of themselves. Therefore the power of judgment rides upon them, and for this reason they are called Achoraim [posteriors]. And likewise the vessels of the externality of the Partzuf are so called, because from their source they are outside Atzilut — that is, outside the Parsa. (Item 1).

The vessels from the Chazeh and below of the seven lower [Sefirot] of Nekudim, which are the aspect of the Chazeh and below of the Partzuf of the Nekudim of SAG of AK, which came out below the point of the conclusion of the second restriction and were made into the aspect of an empty void, no longer fit to receive light, as is known — they are the source from which the vessels of the Achoraim [posteriors] of ZON were sorted. However, before the breaking of the vessels they were not fit at all to receive the upper light again, being already found below the concluding Malchut. But because of the breaking of the vessels, in which the seven lower [Sefirot] of Nekudim were broken front and back, and also the vessels of the face descended to BYA and died together with the vessels of the posterior — then all the vessels and the sparks mingled with one another, until there is no spark among them that is not included from all of ABYA, that is, both from all the vessels of the face and from all the vessels of the posterior, for so they mingled and became included one in the other.

And behold, at first only the vessels of the face were sorted, alone by themselves, and from them were corrected the aspects of the VAK and the point of ZA, which are all face [Panim], and no diminution will ever befall them again. For their breaking from the beginning was not because of themselves, but because of their sorting together with the Achoraim. Therefore, after they were sorted once by themselves, the external ones have no more grip in them. And afterward were sorted the Achoraim, which are included from the aspect of the vessels of the face — that is, at the time that the vessels of the face were in their breaking in BYA, aspects from the vessels of the posterior were included in them — and these were sorted also to Atzilut and became the vessels of the Achoraim of ZON. (Part 1, Page 954, subheading "and in their light").

Behold, the vessels of the face and the posterior of Nekudim include 320 sparks. From the aspect of the Chazeh and above they are the aspect of the first nine of each king of the eight kings that were broken, which are nine times thirty-two, in gematria 288; and from the aspect of the Chazeh and below, which are the aspect of the Malchuts of each discernment of the four discernments in the eight kings, which are thirty-two Malchuts — they are the thirty-two sparks that have no sorting before the completion of the correction. And had the vessels of the face and the posterior not been broken, and the vessels of the face not been mingled with the vessels of the posterior — that is, the 288 sparks with the 32 sparks, one in the other — there would be no correction at all to the vessels of the posterior, even at the completion of the correction. But through the mingling of the 288 with the 32, and their becoming included one in the other, until there is no small spark in the breaking that is not included from all the 320 sparks, then the aspects of the vessels of the posterior go on being sorted for ZON and for the Partzufim of BYA during the six thousand years, and through this, at the completion of the correction, also the aspects of the thirty-two of the stone are corrected. Hence, the descent of the 288 sparks and their mingling with the 32 sparks caused the revival of all the vessels of the eight kings, even to the aspect of their thirty-two of the stone. (Part 1, Page 953, subheading "but").

We will inform that the seven lower [Sefirot] of Nekudim were broken front and back, and they mingled and became included one in the other, until there is no small spark that is not included from all the 320 sparks — that is, from all the aspects of the vessels of ABYA. Therefore it is discerned in them that the face [Panim] is included in the posterior [Achoraim], and likewise the posterior is included also from the face. And from the face itself were sorted the vessels of the smallness of ZA, which are the HBD HGT of the vessels and the HGT NHY of the lights. And from the posterior included in the vessels of the face were sorted all the vessels of the Achoraim of ZON, which come in them at the time of the greatness. And from the vessels of the face included in the Achoraim were sorted all the Partzufim of BYA. And from the aspect of the Achoraim included in the Partzufim of BYA — that is, from the aspect of the point of the Chazeh in them — was sorted the soul of Adam HaRishon. (Part 1, Page 955, subheading "and against").

The value of the Partzufim of BYA, in relation to the soul of Adam HaRishon, is like the value of ZA in relation to his Nukva. For just as ZA is the aspect of the vessels of the face, HBD HGT up to the Chazeh, so the Partzufim of BYA are the aspect of the vessels of the face, HBD HGT up to the Chazeh, except that they are the aspect of the face of the posterior, as above in answer 275. And just as the Nukva of ZA is the aspect of the Chazeh of ZA, so the soul of Adam HaRishon is the aspect of the Chazeh of the Partzufim of BYA, as above in answer 275. (Part 1, Page 955, subheading "and the aspect").

The soul of Adam HaRishon is truly from phase four, that is, the Malchut of the first restriction that was restricted; and his body is from the aspect of the point of this world. And this is only from the aspect of the source. For Adam HaRishon was born in the world of correction, in which phase four — which is the quality of judgment — had already been sweetened in the quality of mercy, which is phase two, Bina. And this is the secret of "and God created the man, dust from the ground," for mere dust is the point of this world, which is called dust; but "dust from the ground" indicates that it was already sweetened in Bina, which is called ground, the land of Edom — that is, the Malchut included in Bina. And he was refined so much at the time of his creation, that he had nothing from this world, for even the aspect of his body was of the VAK of Yetzirah, standing in the place of the six upper [Sefirot] of the world of Beriah. And in the second and third discernments of the eve of Shabbat he was refined even more, as is known. (Part 1, Page 955, subheading "and it was explained").

Since the source of the soul of Adam HaRishon is phase four, as above in answer 276, and it is called the point of the middle [Nekuda de-Emtsa'ita], because it is the axis around which, in order to correct it, all the worlds revolve — therefore also Adam HaRishon, whose source is phase four, includes all the worlds; and when he corrects himself, all the worlds are corrected through him. (Ibid.)

The Temple of this world is the aspect of the Beriah of this world. However, man was created from the dust of the supernal Temple, which is truly the dust of the world of Beriah — that is, from the aspect of the point of the Chazeh of Yetzirah, which stood then at the point of the Chazeh of the world of Beriah. And this point is called "dust from the ground." (Part 1, Page 955, subheading "and this").

The first discernment is on the eve of Shabbat, at the time of his birth, when his head and his throat — which are the world of Beriah and the GAR of Yetzirah — were in the Garden of Eden. His head, which is the ten Sefirot of Beriah, was in the ZA of Atzilut; and his throat, which is the four upper [Sefirot] of Yetzirah, was in the place of the Nukva of ZA of Atzilut. And the HGT up to the Chazeh of Adam HaRishon, which are the aspects of the six lower [Sefirot] of Yetzirah, were in the six upper [Sefirot] of Beriah, up to the Chazeh of Beriah. And the two lower thirds of the Tifferet of Adam HaRishon, which are the four upper [Sefirot] of Assiyah, were in the four lower [Sefirot] of the world of Beriah. And the NHY of Adam HaRishon, which are the aspect of the six lower [Sefirot] of Assiyah, were in the six upper [Sefirot] of Yetzirah, up to its Chazeh, where was the conclusion of all BYA and of the holiness, in the secret of "He said to His world: Enough, do not expand further." And from the Chazeh of Yetzirah and below, up to this world, was an empty void, a permanent dwelling place for the Klipot.

The second discernment is on the eve of Shabbat at the fifth hour, when ZA ascended to AA, the Nukva to Aba and Ima, Beriah to YESHSUT, all of Yetzirah to ZA, and the four upper [Sefirot] of Assiyah to the place of the Nukva of ZA. And the six lower [Sefirot] of Assiyah were in the place of the six upper [Sefirot] of Beriah. And this place of the six upper [Sefirot] of Beriah is the aspect of the extension of the city [Ibur ha-Ir], which is considered the aspect of a protrusion from Atzilut. And it is the secret of the seventy cubits and the remnants that are added to the city, which are the seven Sefirot: HBD HGT and the point of the Chazeh; and the remnants are the aspect of the step outward [Pesi'a le-Bar], included in the point of the Chazeh. And from the Chazeh of Beriah and below begins the two thousand cubits of the Shabbat boundary — that is, until the Chazeh of the present Yetzirah, where there is an empty space, without holiness and also without Klipa. And from the Chazeh of Yetzirah and below is outside the boundary, for there is the permanent dwelling place of the Klipot.

The third discernment was on the eve of Shabbat, between the evenings, when also the six lower [Sefirot] of Assiyah ascended to Atzilut, and Assiyah became face-to-face with Yetzirah. And the conclusion of the boundary of holiness rose to the place of the Parsa, for also the aspect of the extension of the city was nullified; and then all the sixteen Sefirot — which are the ten Sefirot of Beriah and the six upper [Sefirot] of Yetzirah — were in the aspect of the two thousand cubits of the Shabbat boundary. (Items 64 to 90).

Although in the third discernment, on the eve of Shabbat between the evenings, all of Assiyah was already in Atzilut, face-to-face with Yetzirah, which was then the aspect of ZA, nevertheless, relative to the weekdays this was still in the aspect of back-to-back. For Assiyah cannot be sorted completely up to the aspect of face-to-face, except by the MA of Malchut; and all the sortings made then were only upon the MA of Ima alone. The explanation: for the essence of all the correction made in the world of Atzilut was the matter of the hiding of Malchut in Radla. Therefore, even at the time of the descent of the lower Hey to the mouth, it is not to Malchut but to the Yesod of Malchut, which is included with the Malchut of Ima; and through this the Mochin are guarded so that they do not spread below the Parsa. However, this is also a cause that the thirty-two of the stone cannot receive any correction during the hiding of Malchut, since they are the aspect of the thirty-two Malchuts of the seven lower [Sefirot] of Nekudim. Therefore they need the MA of the Nukva, and she is hidden in Radla, and there is no coupling upon her before the completion of the correction. Therefore the world of Assiyah, which is the aspect of Malchut, could not be sorted from the aspect of the MA of Ima, only its four upper [Sefirot]; but its seven lower [Sefirot] then received only the illumination of their posteriors within the house of Ima — that is, the light of Ima hid these posteriors of Assiyah that were not sorted, so that the external ones would have no grip in them. This is the correction of back-to-back, with their faces exposed outward. And it is found that in these posteriors of Assiyah cling all the Klipot of the thirty-two of the stone, except that the light of Ima guards them from the external ones. And so it was in the third discernment of the eve of Shabbat between the evenings, that by the light of Shabbat, which guarded Assiyah, it could ascend entirely to Atzilut, in a stature equal with Yetzirah; however, its posteriors still remained without sorting, and the Klipot still clung there between the joints. Hence, although Assiyah was already in the world of Atzilut, nevertheless there was still in it good and evil — that is, the root of the thirty-two of the stone, which is sorted only upon the MA of Malchut, and this will be only in the future, at the time that Malchut is revealed from the place of Radla. (Part 1, Page 920, subheading "and although").

Touch means the equivalence of form. And since the posteriors of Assiyah had not yet been sorted then, because they need the MA of the Nukva, and there was still found there, between the joints, a grip for the Klipot of the thirty-two of the stone, Assiyah was found still back-to-back — that is, guarded and hidden in the light of the posteriors of Ima. And this is the secret of "touching and not touching this world": for from the side of the illumination of the light of Ima, she is found distant from this world by three worlds, because by the light of Ima she ascended to Atzilut. But from the side of the grip of the external ones between the joints, where is the root of the thirty-two of the stone, she touches our earth, which is the lees of the Klipot of the thirty-two of the stone. And had this been revealed, she would have fallen to the conclusion of the feet of AK and touched our earth. (Part 1, Page 920, subheading "and this").

Since the inner Aba and Ima were hidden, therefore the ascent of ZA to AA is considered only VAK of Chaya. And therefore these Mochin helped only to raise the four upper [Sefirot] of Yetzirah to Atzilut, but not its seven lower [Sefirot]. For the seven lower [Sefirot] of Yetzirah, which are the aspect of a body, need the aspect of the GAR of Chaya, which are bestowed from above downward; but the VAK of Chaya are received only from the aspect of from below upward alone. (Item 56).

It is because of the hiding of Malchut in Radla, and there is no coupling upon her during the six thousand years, so that no sortings ascend then from the MA of the Nukva, but only from the MA of Ima. Therefore, although ZA ascended to AA and attained the aspect of Yechida, this is only the aspect of the Chazeh and above of Yechida, which is attributed to Ima; but the Chazeh and below of ZA, which is attributed to Malchut, could not receive this light of Yechida, for it needs the MA of Malchut. And it is found, for this reason, that also Assiyah could not ascend to Atzilut, except the four upper [Sefirot] of Assiyah, for which the light of the VAK of Yechida suffices, because the head is the aspect of from below upward; but the seven lower [Sefirot] of Assiyah, which are the aspect of a body, need the GAR of Yechida, which are bestowed also from above downward; therefore it remained in Beriah. (Item 80).

This is the rule: the upper one sorts only the degree adjacent to it. Therefore all that is sorted in the belly of Ima is ZA. And since the Nukva was already in the place of Ima, therefore Beriah, which was sorted by her, was in the aspect of ZA. (Item 56, and in the Ohr Pnimi at the subheading "and six").

All that is sorted in ZA is the aspect of the Nukva. But since there are two discernments in ZON — back-to-back and face-to-face — and the worlds were still back-to-back, therefore also Beriah, which was already in the aspect of ZA, could sort only the aspect of the Nukva of back-to-back, which stands from the Chazeh and below of ZA. Therefore only the four upper [Sefirot] of Yetzirah ascended in Atzilut, and the six lower [Sefirot] remained in Beriah. (Ibid.)

All that is sorted in the Nukva of Atzilut is the aspect of Beriah. And since Yetzirah was in the aspect of the Nukva of Atzilut, therefore the world of Assiyah, which was sorted by her, became as Beriah. But since only the four upper [Sefirot] of Yetzirah were in the place of the Nukva, and its six lower [Sefirot] were in Beriah, therefore this distinction was also recognized in Assiyah: only the four upper [Sefirot] of Assiyah were in the four lower [Sefirot] of Beriah, but the six lower [Sefirot] of Assiyah were in the six upper [Sefirot] of Yetzirah. (Items 56 and 57).

See above, answer 281.

Because there is no imaginary place here to say that it ascends from place to place; rather, the matter of ascent means the equivalence of form. Therefore, when you say that Beriah ascended to Atzilut, it is necessary that it equaled its form with Atzilut and became exactly like Atzilut. (Item 60, and in the Ohr Pnimi at the subheading "Beriah").

AA clothes upon the seven lower [Sefirot] of Atik, which stand in the place of the seven lower [Sefirot] of Nekudim, which are the ZA of Nekudim; hence AA stands in the place of ZA. Therefore the place of AA must be the place of ZA. (Item 81).

AA stands in the place of the seven lower [Sefirot] of Nekudim, as above in answer 290. For the head of AA clothes the HGT of Atik, which stand in the place of the HGT of Nekudim. And Aba and Ima clothe from the mouth of AA and below, where are the NHY of Atik, which stand in the place of the NHY of Nekudim; hence Aba and Ima stand in the place of the Nukva of ZA, which is the aspect of the NHY of Nekudim. And behold, BYA are the aspect of the Chazeh and below of the seven lower [Sefirot] of Nekudim, which at the time of the breaking of the vessels were broken and died, because they spread below the Parsa; and now, in the world of correction, they must ascend and be corrected above the Parsa. Hence BYA must take the aspect of the Chazeh and below of ZA. And when ZA takes the place of AA, it is found that BYA must clothe the aspect of his Chazeh and below, which is the place of the Chazeh and below of the permanent AA, where YESHSUT and ZON now stand: Beriah must clothe in the place of YESHSUT, Yetzirah in the place of ZA, and Assiyah in the place of the Nukva of Atzilut. (Item 81).

See above, answer 284.

The six upper [Sefirot] of Beriah are considered the aspect of a protrusion from Atzilut, because from their source they are the aspect of the two lower thirds of Tifferet, which are YESHSUT of the body, which did not receive the aspect of restriction because of themselves. For their essence is like Bina — that is, the light of Hassadim — which does not receive any diminution and restriction. Therefore, from this aspect the six upper [Sefirot] of Beriah are considered as if they are still the body of Atzilut; but because they are a root for ZON, they were therefore diminished and received upon themselves a restriction, and came out outside of Atzilut. And this exit is therefore discerned like a protrusion outward from her body because of the fetus, and not because of herself. See above, answer 34. (Item 83).

This world is phase four, and the lees of the Klipot of the thirty-two of the stone. However, the Partzufim of holiness were sorted only from the 288 sparks, and the 32 sparks of the thirty-two of the stone were pushed away from them, and in their place they received thirty-two aspects of Malchuts from Ima. And it is found that they have nothing at all of the aspect of the thirty-two of the stone. And in this manner were sorted the NRN and the body of Adam HaRishon — that is, all the 32 sparks of the thirty-two of the stone were pushed away from him, and in their place he received thirty-two Malchuts from Ima. And this is the secret that Adam HaRishon had nothing of this world. (Part 1, Page 942, subheading "and with this").

See above, answers 273 and 274.

After the seven kings fell front and back to BYA, also the place of BYA expanded to front and back — that is, to the place of HBD HGT up to the Chazeh, where a place was made for the vessels of the face [Panim]. And from the Chazeh and below, which are the TNHYM, they became a place for the aspect of the Achoraim [posteriors]. Therefore the boundary of the Parsa descended to the place of the Chazeh of the whole of BYA, which is now the aspect of the Chazeh of Yetzirah; and up to there at least the aspects of the holiness of BYA could spread. But from there and below, which is the place of the Achoraim, an empty void also now necessarily remained, and it became a permanent place for the Klipot. See above, answer 103. (Item 97).

See above, answer 296.

It is true that the aspect of the Klipot, which are the matter of death, existed in the world; however, the world was in the aspect of freedom from the angel of death, for it had no control at all to harm anything; and through the sin, the control was given to it. (Part 1, Page 943, subheading "and it was found").

It is impossible to raise from the MA of the Nukva before the completion of the correction, because Malchut is hidden in Radla, and there is no coupling upon her at all; and all the sortings that are made are discerned as the aspect of the MA of Ima. For the aspect of the thirty-two Malchuts is always pushed away from the 320 sparks, and the thirty-two Malchuts of Ima come in their place, as is known. (Part 1, Page 945, subheading "in a manner").

Because he drew the lights at a time when the MA of Malchut had not yet been sorted; therefore there was no Nukva there, prepared to receive those lights. And it was found that the lights went out in the aspect of a male without a Nukva, which is the secret of a seminal emission without a coupling of male and female. (Part 1, Page 946, subheading "and this they said, and understand").

Because at the time of the breaking of the vessels there was not yet the matter of the Ibur [gestation] over the seven lower [Sefirot], which makes in them a correction of the lines and corrects them into a Partzuf by themselves. Therefore, when the greatness of Nekudim came out, the greatness joined with the smallness into one Partzuf, and therefore they were broken together. Not so here, in the sin of the Tree of Knowledge: a correction of the lines, in the aspect of the fetus, had already been made in the smallness, through which the smallness was corrected into a Partzuf by itself, in the aspect of the essence of the Partzuf. And afterward, when the greatness came, it was only in the secret of an addition alone. Therefore, when the aspect of the addition was broken, this did not touch at all the essence of the Partzuf, which is the smallness. (Part 1, Page 946, subheading "and the answer").

Because before the sin, even at the time of the Azilut of the smallness of BYA, ZON were in the place of Aba and Ima and YESHSUT, and therefore also their Chazeh and below was corrected in the aspect of the Malchut of Ima entirely, and there was nothing in them of the aspect of the lower Hey. For the Mochin of Ima lowered from them the aspect of the lower Hey, and the concluding Malchut in their Chazeh, to the place of the Parsa. Therefore BYA came out in the degree of the ZON of Atzilut. Not so after the sin, when the serpent cast filth into Chava — meaning that the aspect of the lower Hey returned and mingled with Bina — then ZON returned again to VAK and a point, and their Chazeh and below, which are BYA, descended below the Parsa. (Part 1, Page 947, subheading "however").

Because before the sin, although the matter of the Klipot, which are death, existed, nevertheless they had no control at all to harm the holiness. But after he sinned, and caused the revelation of phase four within the MA of Ima, the Klipot of phase four, which are death, gripped onto him. For in truth his source was from phase four, which is dust; only that it was sweetened in the quality of mercy, which is Bina. This is the secret of "dust from the ground" — that is, the Malchut of Bina, which is called ground. However, through the sin, by which his root from this world was revealed, he drew close to the Klipot, and they have control over him to cause him to sin and to die. And this is the secret of "for dust you are, and to dust you shall return," for the sin itself revealed that his root is from the dust of this world. Therefore "on the day you eat of it you shall surely die," because the matter of death was revealed in himself. (Page 1944, subheading "and afterward").

Assiyah itself was sorted completely in the secret of the MA of Bina, and there is nothing in it of phase four. But because of the sin, in which the serpent cast filth into Chava, Bina descended to the form of phase four, and an equivalence was made from the world of Assiyah to the Klipot. This is the matter of the descent of Assiyah and its clothing in the Klipot. And although this does not touch Assiyah itself, nevertheless, the receivers from Assiyah — their influx is mingled with the Klipot that clothe it, and this is the secret that the world of Assiyah is mostly evil. (Part 1, Page 941, Item 94).

The place of BYA, which was made from the aspect of the Chazeh and below of the Partzuf TNHY of AK, is called the externality of the worlds in their entirety; and everything within the place is, relative to it, the internality of the worlds. However, the internality of the worlds also has within it front and back. (See above, answer 91, and Item 99, and in the Ohr Pnimi, Vol. 1, Page 941, subheading "truly").

The first is the place of BYA, made from the TNHYM of the Partzuf TNHY of AK. The second is the Partzufim and everything within the worlds of BYA from the aspect of holiness, which are sorted from the breaking of the vessels in the secret of the 288 sparks. The third is the Klipot, whose root is only the thirty-two of the stone. But through the sin of the Tree of Knowledge, by which the Mochin of holiness — which were of the aspect of the 288 sparks, and nothing at all of the aspect of the thirty-two of the stone — were ruined, they were blemished because of the sin, for the aspect of the thirty-two of the stone was mingled in them, and they fell to the Klipot. And from these sparks that they inherited from the Mochin of holiness were built all the ABYA of the Klipot, in the secret of "God made this opposite to that." (Part 1, Page 941, subheading "and they need").

They are: the hiding of the inner Aba and Ima, and the hiding of Malchut in Radla. (Part 1, Page 941, subheading "and their essence").

Behold, the value of the Partzufim of BYA with Adam HaRishon after the sin is like the value of ZA and the Nukva of ZA of Atzilut after the sin: that is, ZA is VAK and the Nukva is a point. So BYA are the aspect of VAK — that is, HBD HGT up to the Chazeh — and Adam HaRishon is the aspect of the point of the Chazeh. Therefore, just as the discernment of HBD HGT remained to the Partzufim of BYA from all the Partzufim within them, so the aspect of the point remained to Adam HaRishon from all the Partzufim of BYA, except the Partzufim of Aba and Ima of Beriah, of which nothing remained to him. Behold, the point of the Chazeh is discerned as the aspect of the Keter of the vessels and the aspect of the Nefesh of the lights, as is known. And it was found that there remained to him a hundred crowns, in which are a hundred souls, for there are twelve Partzufim in BYA: Aba and Ima and ZON in Beriah, and likewise in Yetzirah, and likewise in Assiyah. And in each one ten Sefirot; excluding Aba and Ima, they are ten Partzufim, which are a hundred Sefirot. And there remained to him from each Sefira the aspect of the Nefesh in them, in the vessels of the crowns, and they are a hundred crowns, in which are a hundred souls. (Item 123).

It is because of the inverse value that exists between the vessels and the lights: in the vessels it is discerned that the upper ones grow first, and its opposite is in the lights, in which it is discerned that the lower ones enter first. Therefore, when he has a Keter of vessels, he has only the Nefesh of lights; and when he has a Keter and Hochma of vessels, he has the Nefesh-Ruach of lights, etc., as is known. (Part 1, Page 959, subheading "the crowns").

The first discernment is the lights of the first nine that departed from him to their root, for from the lights there is no fall to the Klipot, as is known; and they are called the supernal brilliance [Zihara Ila'a], and it is the aspect of the first nine of every particular aspect in his soul. The second is what remained in him, which is the aspect of the Nefesh of lights from all the particular degrees in him, and the aspect of the Keter of vessels from all the particulars in him, which are a hundred souls in a hundred crowns. The third discernment is what fell from him to the Klipot, which is the last nine of the vessels and the first nine of the sparks, from all the particulars in his soul, which fell to the Klipot. (Item 125).

The first coupling is face-to-face, which is the Mochin of birth, for there is in them the illumination of Hochma, since there is no birth except from the Mochin of Chaya. And the second coupling is the aspect of covered Hassadim, without the illumination of Hochma. When ZON receive from the first coupling of Aba and Ima, then they have the Mochin of face-to-face. But when they receive from the second coupling of Aba and Ima, called YESHSUT, which are covered Hassadim, they are not sufficient for him to be GAR, except from the Chazeh and above, which are the vessels of the GAR of the body, which are not his own aspect but the aspect of the GAR from Bina, in which he does not need the illumination of Hochma — that is, the Mochin of face-to-face. But from his Chazeh and below, where are the VAK of the body and his own aspect, he remains in VAK without a head; and the Nukva then has only the aspect of back-to-back.

And it was found that Beriah, which from its root is the aspect of Bina, and receives its sufficiency from the second coupling of Aba and Ima — that is, covered Hassadim — therefore has GAR from that coupling. But Yetzirah, which from its root is the aspect of the ZA of the body, receives its sufficiency only from the first coupling of ZON, which is the Mochin of face-to-face; but from the coupling of YESHSUT — that is, from covered Hassadim — it has only VAK without a head, namely, like the aspect of the permanence and smallness of ZA. For Yetzirah is like ZA itself, which has no Mochin of addition except from the illumination of Hochma, and the covered Hassadim add nothing to it over its permanence. And the world of Assiyah, which from its root is the aspect of the Malchut of the body, has from these Mochin of YESHSUT that shine in Beriah only the aspect of back-to-back. That is, just as the Nukva of ZA, at the time that only the Mochin of YESHSUT shine in the ZA of Atzilut, is attached to him back-to-back from the Chazeh and below, so Assiyah cannot receive from these Mochin but the aspect of back-to-back. And there is another explanation; see in the Ohr Pnimi, Vol. 1, Page 963, subheading "root." (Items 130 and 149).

In Beriah, where there is GAR, there operates the coupling called Ona [the duty of conjugal visits]. And in Yetzirah, since they have no sufficiency from these Mochin of YESHSUT that shine in Beriah, and they are VAK without a head, therefore there is in them no Ona, only the remnants [She'er], which is the aspect of vitality alone; and the clothing [Kesut] they receive from Assiyah, for Assiyah covers them. And Assiyah has only the remnants, for there is no lower one to cover it. (Ibid., and Item 136).

The three-within-three that shines in Assiyah is only the light of the Nefesh alone; and it is found that there is lacking there the first nine of the lights and the last nine of the vessels. And these are the remnants that remained from Assiyah without correction, in the secret of "and the remnant of Jacob shall be among the nations," and they are destined to be corrected in the future. (Item 138).

From the side of the ascent of the lower Hey to the openings of the eyes, Bina was divided into two Partzufim: for the GAR of Bina are the upper Aba and Ima, and they are above the connection of the lower Hey; and the seven lower [Sefirot] of Bina — that is, the Chazeh and below of Aba and Ima — are called YESHSUT, in which the lower Hey was connected, and the quality of judgment was included in the quality of mercy. And behold, this is discerned as the ascent of Malchut to Bina, and it is the secret of the HaVaYaH with the vowelization of Elokim, for YESHSUT themselves are HaVaYaH and the quality of mercy, and the vowelization of Elokim indicates the quality of judgment, which was included in it.

However, the world of Assiyah is the secret of Bina that descended and took the form of Malchut, because of the blemish of the sin of the Tree of Knowledge. For therefore Assiyah descended and clothed in the place of the Klipot, as above in answer 304. And therefore this connection causes a grip for the external ones between the joints of its back-to-back, in the secret of "other gods." (Item 145).

See above, answer 314.

The first discernment is the place of BYA. The second discernment is the Azilut of the three worlds BYA at first, by the ZON that were in the place of Aba and Ima and YESHSUT of Atzilut, which is the aspect of their essence. The third discernment is the Mochin of addition that they attained in the second discernment, at the fifth hour of the eve of Shabbat, and in the third discernment of the eve of Shabbat between the evenings. The fourth discernment is the Mochin that remained in BYA after the sin, which are only the VAK that came out at first in the aspect of the essence; and all the Mochin of addition were lost from them, and also the Mochin of VAK that remained fell from Atzilut to the place of BYA, until the four lower [Sefirot] of Yetzirah and all the ten Sefirot of Assiyah clothed in the dwelling place of the Klipot. The fifth discernment is the Mochin of Ima that they received through the coupling of Aba and Ima of Atzilut, at the bending of the head, to the place of YESHSUT and ZON of Atzilut: the world of Beriah attained from them ten complete Sefirot, the world of Yetzirah only VAK without a head, and the world of Assiyah only back-to-back. The sixth discernment is the descent of the Partzufim of the posterior of the five Partzufim of Atzilut, which clothed within the Partzufim of BYA and became for them a soul within a soul. The seventh discernment is the Malchut of Atzilut, which descended and became the Atik of BYA.

At first glance it seems that there are variations in this in the words of the Rav, for in many places it implies that the Partzufim of BYA are in an equal stature, and also here, in Item 219, in the order of the clothing of the Partzufim, it seems likewise that their stature is equal. And also in Sha'arei Kedusha he says that all the five Partzufim of each world of BYA are only opposite one Partzuf of Atzilut, hence their place is equal, for all the Partzufim that come out upon one screen are in an equal stature. However, from what is written here in Items 20 and 21, that each of the five Partzufim of BYA was sorted in its upper one, it follows that their stature is not equal. And also from what is written here in Item 156, that the worlds came out one from the other in the secret of a seal and what is sealed, that everything in the seal is in what is stamped from it — therefore it implies that just as the five Partzufim of Atzilut are likewise one below the other, their counterpart must necessarily exist in BYA. And likewise in many places.

However, it is so that the worlds came out in the manner of a seal and what is sealed, and everything that is in Atzilut in its particular details exists also in BYA; and he indeed equated them explicitly in Etz Chaim, Part 6, Chapter 11. But the matter is that one must remember that at first the worlds came out from the aspect of the ZON of Atzilut that were in the place of Aba and Ima, and then the worlds certainly came out one from the other: at first the Keter of Beriah was completed in IBM [impregnation, nursing, and Mochin]; and afterward the smallness of Hochma was brought out, until the Malchut of Beriah came out in IBM.

And afterward, when the worlds fell to the place of BYA, the aspects of the VAK in them remained one below the other, each one from the aspect it had in Atzilut. And afterward, when they received the Mochin of Ima — behold, the coming out of the Mochin of Aba and Ima in the clothing of the ZON of Atzilut was certainly in an equal stature, and they descended from there to the Partzuf of the Keter of Beriah, and in them they also came out in an equal stature, as they were in the ZON of Atzilut. However, afterward the Partzuf of Keter gave the Mochin attributed to the Hochma of Beriah to the Partzuf of Hochma, and likewise Hochma gave to the Bina below it, until they reached the Malchut of Beriah. Thus: what the Rav writes here, the order of the clothing of the Partzufim in an equal stature, speaks only of one Partzuf, for every Partzuf has in it five Partzufim; but the first Partzuf bestowed the Mochin to the second Partzuf, smaller than it, and the second to the third, one after the other, in the manner that operates in the five Partzufim of Atzilut, as this matter is well explained in Beit Sha'ar ha-Kavanot.

BYA were divided from Atzilut only in the matter of the light, for in BYA there is only the light of an offshoot and not the essence. But in the other matters there is no difference between them, and all the particulars found in Atzilut exist also in Beriah, and likewise in Yetzirah and likewise in Assiyah. And even in the world of Assiyah, where there is only the light of the Nefesh, nevertheless there are there five Partzufim, one below the other, and in each of them twenty-five degrees — which are five Partzufim in the thickness, in each one a Keter and ABYA in length. And likewise in the other matters, such as front and back, and the like. (Part 1, Page 973, subheading "the seal").

The place of BYA is the externality of the worlds in their entirety, and everything within the place of BYA is the internality of the worlds in their entirety. The three discernments — the brain, the bone [Etzem], and the sinews [Gidin] — are the internality of the Sefirot; and the two discernments — the flesh and the skin — are the externality of the Sefirot. The souls of human beings are the internality of the worlds, and the angels, the firmaments, the palaces, the garments, etc., are the externality of the worlds. Also the lights, in relation to the vessels in which they clothe, are considered likewise as internality and externality. (Part 1, Page 975, subheading "Elokut"; and Part 1, Page 940, subheading "internality").

That is, the Ruach and Nefesh that clothe in the external vessels, called flesh and skin. For even in Atzilut they are not inner vessels, because the lights of Chaya and Yechida that sort them are not complete lights, but only the aspect of the VAK of Chaya and Yechida. However, here in BYA, where there is not even the light of Chaya, but only from the aspect of the Partzufim of the posterior of Atzilut that shine in BYA, therefore the vessels of flesh and skin that are sorted by them are weak and most external. And of the lights of Nefesh and Ruach that clothe in them it is said, "and from there it is divided," meaning that from their coupling are born all the aspects of the externality of BYA — the angels, the garments, and the palaces — which are not Elokut, but the aspect of separation. (Part 1, Page 981, subheading "and these").

Behold, from the aspect of the Mochin fixed in the Partzufim of Atzilut, ZON have only VAK and a point. And it is found that when the Nukva attains a Partzuf of the posterior in a stature equal with ZA, this is drawn from the Mochin of addition. And it is known that the essence of the light and its root remains in the upper ones, and only a branch is drawn and enters the lower one. Hence, Atik, AA, Aba and Ima, YESHSUT, and ZON each attained those Mochin before they reached the Nukva, and moreover the essence of the light remained in them. Therefore, in the diminution of the moon, at the time that the Partzuf of the posterior of the Nukva fell to BYA, this caused that all the Partzufim of the posterior of Atzilut above it also fell at that same time. For she caused all these Mochin of addition to come out in the upper ones; therefore, at the time of the fall of her own Mochin, all the upper Mochin that came out because of her fell with her. (Part 1, Page 982, subheading "and the matter").

See below, answer 324.

The lights that are in completeness sort the vessels, in every measure of coarseness in them, and then they are fit for inner vessels, in which the inner lights clothe. However, the lights of Chaya and Yechida, which are not in completeness, could sort only a weak and pure part of the vessels of skin and flesh; therefore they are not fit for the inner lights, and they became the external vessels of the degree. Hence, the external vessels are purer than the inner ones. (Part 1, Page 986, subheading "and afterward").

See above, answer 320, that the inner lights of the NRN clothed in the inner vessels, such as KHB, while the inner lights of Chaya and Yechida have no vessels, but clothed within the light of the Neshama. And this is because, at the coming of the inner light of Chaya, which sorted the vessel of flesh, which is ZA, the Nefesh had to go out of the vessel of the sinews and enter the vessel of flesh. However, it was not sorted in completeness, in all its coarseness, so that it would be fit for an inner vessel as required; therefore the light of the Nefesh remained in the vessel of the sinews. And for this reason also the lights of Neshama and Ruach were compelled to remain in the vessels of the brain and the bone. Therefore there was no vessel for the light of Chaya to clothe in, and it was compelled to clothe in the light of the Neshama. And in this manner, at the coming of the light of Yechida, the light of the Nefesh had to descend to the vessel of the skin, and then all the lights would have descended after it; but since the vessel of the skin was not sorted as needed, the light of the Nefesh could not clothe in it, and the NRN remained in the vessels of the brain, bone, and sinews, and the light of Yechida clothed in the light of Chaya. However, even so, the vessels of flesh and skin received a small illumination of Ruach and Nefesh from the inner Ruach and Nefesh. Therefore there are two discernments of Nefesh-Ruach: first, the complete Nefesh and Ruach in the inner vessels; and second, the small illumination of Nefesh and Ruach in the external vessels of flesh and skin. (Ibid.)

Angels come from the coupling of the external vessels of the Sefirot, which are flesh and skin; therefore they are the externality of the worlds. And the souls of human beings come from the coupling of the inner vessels in the Sefirot, which are brain, bone, and sinews; therefore they are discerned as the internality of the worlds. (Part 1, Page 988, Item 177).

Although there is a Nefesh-Ruach in the inner vessels, which are the bone and sinews, and likewise a Nefesh-Ruach in the external vessels of flesh and skin, nevertheless this is not considered two kinds of internality, but only one internality. And this is because the Nefesh-Ruach in the external vessels is not another discernment, but only an illumination that reached them from the inner Nefesh-Ruach; therefore they are considered as one. (Part 1, Page 989, subheading "the bone").

"Clothed" means hidden. For the Keter and Hochma of Beriah are completely hidden within the Bina, and only Bina alone shines in Beriah. And this is because the screen upon which the Mochin of Ima came out for the sake of Beriah is included in the Parsa that concludes the light of Atzilut, and nothing of the light of Hochma can pass with the Hassadim of Ima to Beriah. Therefore the Keter and Hochma are completely hidden within the Hassadim of Bina, and there shine there only the Hassadim of Bina alone. (Vol. 2, Page 2000, subheading "and this they said, in the secret").

It is known that every discernment must receive only from the discernment opposite it. And since the root of the place of the world of Beriah was made from the two lower thirds of Tifferet, which are the aspect of the seven lower [Sefirot] of the Bina of the body, they must therefore receive from the discernment opposite them in Atzilut, which is likewise from the seven lower [Sefirot] of Bina, called YESHSUT; and they cannot receive from Aba and Ima, which are the GAR of Bina. (Item 205).

The Mochin of covered Hassadim are the essence of Aba and Ima, and the Mochin of revealed Hassadim are of YESHSUT. And this is because Aba and Ima are the GAR of Bina, which are always in the secret of "for He delights in mercy"; only YESHSUT, which are the root of ZON, receive revealed Hassadim to shine to ZON. And behold, these Mochin of Beriah, which are only Hassadim separated from Hochma, are the Mochin of the upper Aba and Ima, which are covered Hassadim, and not of YESHSUT, as above. Therefore these Mochin are considered the aspect of a Makif [surrounding light] alone, for YESHSUT receive them in the secret of the Mem of the Tzelem, which is a surrounding light for them; but she squats upon the ZON and bestows them to them in the aspect of an inner light. (Item 205, and the subheading "spreads").

Because AA is AB, that is, Hochma, and the light of Hochma cannot pass through the Parsa beneath Atzilut; therefore only the aspect of VAK alone, without a head, is drawn from AA. (Item 212).

"The head with the thirteen Tikkunim" alludes to the AB of the Mazal, which are the Mochin of AB of Aba and Ima and ZON of Atzilut, and it cannot pass below the Parsa of Atzilut. (Item 213).

Because his Mochin are drawn from Aba and Ima, who couple in the bending of the head, which is at the time of their clothing in YESHSUT, below the Chazeh of AA, when the Aba and Ima of Atzilut themselves have only VAK without a head. (Item 214).

All the Mochin of Beriah are only the illumination of the feet of the five Partzufim of Atzilut, from which only the aspect of the TNHY shines — the TNHY of Atik and the TNHY of AA, etc. — as the Rav wrote in Etz Chaim, Part 42, Chapter 13. And if so, the HGT of AA would not have had to come out, except that the NHY of Atik of Atzilut clothe in the HGT of AA; therefore, when the NHY of Atik were drawn to Beriah, their garment also descended with them, which is the HGT of AA. Therefore the HGT of AA are not considered the aspect of Beriah at all, but they are also in Beriah a garment for Atik, which is a revealed head. (Item 222).

Because the HGT of AA are the aspect of Atik, which does not join to the Partzuf, as above in answer 333. Therefore only the NHY of AA clothe in Aba and Ima and ZON. (Ibid.)

Because so they were drawn at first only with the TNHY of Atik, being their garment in Atzilut. See above, answer 333. (Ibid.)

They clothe one another in an equal stature, for such was their stature at the time of the coupling in the world of Atzilut: the upper Aba and Ima descended from the Chazeh of AA and below, and their stature became equal with the TNHY of AA and with YESHSUT; and they clothed in ZON. Hence also ZON were made with them in an equal stature at the time of this coupling. Therefore, also in the descent of the Mochin to Beriah, they descended likewise as their counterpart in Atzilut, where the TNHY of AA with Aba and Ima and YESHSUT and ZON are in an equal stature. (Part 2, Page 8, subheading "and we are found").

In truth, not even to the world of Beriah descended more than the aspect of the TNHY of AA alone; only that the TNHYM divide into three thirds, as is known. Therefore, in Beriah descended all the three thirds of the TNHYM of AA; in Yetzirah only two thirds of them; and in Assiyah only the lower thirds of them alone. But all of them are called NHY. (Part 2, Page 9, subheading "AA").

This is the rule: only in Beriah are the Mochin found in completeness, as they came out in Atzilut; in Yetzirah the GAR are lacking; and in Assiyah all the first six [Sefirot] of the Mochin are lacking. Therefore, in Yetzirah, from AA are lacking the GAR of the TNHY, which are their upper thirds; from Aba are lacking the HGT, which are the light of the VAK; and from YESHSUT and ZON are lacking the GAR of their ten Sefirot, for each one lacks the GAR that it had, in its value, in the world of Beriah. (Part 2, Page 9, subheading "Aba").

See above, answer 337, that the TNHY of AA divide, each one of them, into three thirds, and the upper thirds are discerned as the upper aspect of AA of its NHY. (Part 2, Page 10, subheading "and behold").

There is in Yetzirah, from the aspect of AA itself, only the two lower thirds of each one of his NHY, for only in Beriah do the GAR of the NHY shine, and in Yetzirah they are lacking. But since also the two lower thirds of Atik were drawn to Yetzirah — and it is known that the middle thirds of the NHY of Atik clothe in the upper thirds of the NHY of AA, that is, from the Chazeh of AA and below — therefore, when the two lower thirds of the NHY of Atik were drawn to Yetzirah, their garment was also drawn with them, which are the upper thirds of the NHY of AA. Therefore these upper thirds of the NHY of AA became the aspect of a revealed head — that is, a garment for the Atik of Yetzirah, which does not join with Yetzirah, like Atik itself. For they were drawn at first only in the aspect of the garment of Atik. (Item 228).

They are the two lower thirds — the middle and the lower — of the NHY of AA. (Item 228).

Because the upper thirds of the NHY of AA are not from the aspect of AA itself, but they were drawn in the aspect of a garment for the middle thirds of the NHY of Atik. Therefore they do not join to the aspect of the world of Yetzirah and do not clothe, but became a revealed head. And only the two lower thirds of the NHY of AA, which are the aspect of AA itself, are what clothe in Aba and Ima and ZON. (Ibid.)

In Assiyah are lacking the first six [Sefirot] of each of the Partzufim: from AA are lacking the first six — the upper thirds and the middle thirds — and there is in him only the lower thirds of the NHY alone, that is, the NHY of the NHY. And from Aba are lacking the first six, which are the VAK, and there remained in him only the point, which is Malchut. And from Ima and ZON are lacking the HBD and HGT, and there remained in them only the NHYM alone. (Part 2, Page 11, subheading "Assiyah").

See answer 343.

See answer 343.

Ima is the aspect of Neshama, and she must receive her Makifim from the discernment opposite her in the upper ones, from AA and Aba. However, there is no aspect of Neshama in AA and Aba, for in AA there is only Nefesh in the vessels of the TNHY, and in Aba only VAK, which are Nefesh and Ruach. Therefore she has no one from whom to receive a Makif. But ZA, which is Ruach, can receive at least one Makif of Chaya from Aba, who has Nefesh-Ruach; but the second Makif, which is Yechida, he has no one from whom to receive, for there is no aspect of Ruach in AA. But the Nukva, which is the aspect of Nefesh, receives the Makif of Chaya from the discernment opposite her, from the Nefesh of Aba, and the Makif of Yechida from the discernment opposite her, from the Nefesh of AA. Therefore she has two Makifim. (Part 2, Page 11, subheading "Ima").

Everything that comes out by a coupling is discerned as passing through a screen — that is, through a coupling of striking in the screen. And behold, the HGT of AA, which were drawn in the aspect of a garment for the TNHY of Atik, came out through a coupling upon the screen of phase two, included in the Parsa, like the rest of the discernments in the Partzufim of Beriah. (Part 2, Page 13, Item 233).

The Malchut of Atzilut, which descended and became the Atik in Beriah, did not come out by a coupling of striking in the screen, like all the Partzufim of Beriah; rather, it descended in its essence, and pierced and broke the screen. That is, it did not take heed of the power of conclusion in the screen upon the illumination of Atzilut, and it passed through it and came to Beriah. (Item 233).

Although there is an Atik in Beriah — that is, the TNHY of Atik, which were drawn together upon the screen of phase two, like all the Partzufim of Beriah — nevertheless these Mochin, which were drawn through this screen, were separated from the light of Hochma entirely, until they are discerned as the aspect of a light of an offshoot and not the essence. Therefore there is great importance to the descent of Malchut, to become the Atik of Beriah, for it did not pass through a screen, but pierced it; therefore its essence descended to shine in Beriah. (Part 2, Page 12, subheading "the GAR").

See above, answer 83.

The Yod-Hey are Aba and Ima, and the Vav-Hey are ZON. And as long as not all the discernments of the kings that were broken and died at the time of the breaking of the vessels are sorted, the Name is not complete, because the ZON, which are the Vav-Hey, descended to the depths of Atzilut, to VAK and a point. And in the future, after all the sortings are sorted, ZA will return to AA, and the Nukva to Aba and Ima, and then the Vav-Hey will clothe the Yod-Hey, and the Name will be complete. For then the Klipot will be abolished from the world, and there will no longer be any diminution to the Vav-Hey, and they will remain thus in permanence for ever and ever. (Item 246).

The place of the Klipot in every world is beneath the concluding Malchut of every world, which is the place of the greatest darkness. However, just as there is a concluding Malchut of the totality, which is at the end of the feet, so there is a concluding Malchut of the particulars, called the skin, which surrounds the whole length of the stature; after the skin, there is the place of the greatest darkness, like after the end of the feet.

Therefore, from the aspect of the totality, the Klipot are discerned as being beneath each world; and from the aspect of the particulars, they are discerned as surrounding each world. (Part 2, Page 20, subheading "around").

Even before the sin, the Klipot existed — namely, the fourteen lower Sefirot from the Chazeh and below. However, there was no building in them at all, but only in the aspect of VAK and a point, for the male was VAK without a head, and the female lacked its first nine. And this is the secret of "he castrated the male and cooled the female." (Item 229).

Before the sin, Aba and Ima received the Mochin of AB from AA, through the MA of the Mazal; and AA was found shining in Atzilut. However, after the sin, Aba and Ima descended from the mouth of AA and below, and it was found that AA — which is the AB of Atzilut — is hidden in Aba and Ima, for then Aba and Ima can receive only the illumination of SAG alone, and the AB does not shine to Atzilut. (Part 2, Page 22, subheading "the blemish").

All the first nine of the Nukva of ZA come only from the Mochin of AB of the Mazal. And since these Mochin no longer shine, as above in answer 354, therefore the Nukva returned to the aspect of a point. (Part 2, Page 24, subheading "since").

Because Beriah, when it was in Atzilut before the sin, was fit to receive Hochma like the Bina of Atzilut, which ascends to the GAR of AA and receives the Mochin of AB. However, after the sin, since Bina shines in Beriah only the aspect of Hassadim separated from Hochma, the illumination of AA and Aba — which are the Mochin of AB — is found lacking to her. And behold, all this loss of the Aba and Ima of Beriah was inherited by the Klipot of Beriah, in the secret of "I will fill the desolate," and from them were built the Aba and Ima of the Klipot. (Item 247).

Because Yetzirah, before the sin, when it was in the ZA of Atzilut, served with the screen of phase three, and received the Mochin of AB from AA; and after the sin, when it fell below the Parsa, it remained in VAK without a head. And behold, all this loss was inherited by the Klipot opposite Yetzirah, and from them was built the AA of the Klipa. (Item 248).

Assiyah, when it was in the Nukva of Atzilut before the sin, attained the aspect of Yechida, for it served there to draw the Mochin of Yechida to ZA, for therefore it ascended to AA. And now, after the sin, when it remained in the three-within-three, behold, all this loss was inherited by the Klipot opposite Assiyah, and from them was built the Atik of the Klipa of Assiyah. (Item 249).

When he speaks in terms of BON, AA is discerned as Yechida, Aba and Ima as Chaya, and YESHSUT as Neshama. Therefore he says that in Beriah was added Ima, which is the Neshama, to the Klipot; in Yetzirah, Aba, which is of the aspect of Chaya; and in Assiyah, AA, which is the aspect of Yechida. And when he speaks from the aspect of MA, Atik is considered Yechida, AA as AB, and Aba and Ima as SAG. Therefore he says that in Beriah were added Aba and Ima to the Klipot; in Yetzirah, AA; and in Assiyah, Atik.

Because at the time of the ascent of the worlds, the aspects of the Klipot that are opposite that world — which ascended to the one above it — are nullified. For example, at the time that the world of Assiyah ascends to Yetzirah, the aspect of Atik in the Klipot is nullified, for in Yetzirah there is no Atik for the Klipot. And likewise, at the time that Assiyah and Yetzirah ascend to Beriah, also the Partzuf of AA is nullified from the Klipot. And at the time that BYA ascend to Atzilut, also the Aba and Ima of the Klipot are nullified, and nothing remains but the aspect of the ZON of the Klipot, like in the Klipot of Atzilut. Hence, the Klipot diminish in direct relation with the ascent of the worlds. And at the completion of the correction, when also the ZON of the Klipa opposite Atzilut are nullified, then the feet of Atzilut will extend to BYA, and the worlds will return to the aspect of AK.

These fourteen Sefirot are the aspect of the Klipot opposite Atzilut, for even before the sin, after all of BYA ascended to Atzilut, nevertheless these fourteen Sefirot remained as a permanent dwelling place for the Klipot. Hence they are the aspect of the ZON opposite Atzilut.

The vessels of the circles and of the line of the Makifim come from the ZON that were separated from the head; therefore they became fit for surrounding vessels, for the circles cling only to the GAR, which is the head. However, the aspect of the ZON that were separated from the body did not become actual surrounding vessels, but the aspect of external vessels, which are also Makifim of Chaya and Yechida, like the ZON of the head. Only that the Makifim cannot clothe in them literally, but they receive only an illumination from the surrounding lights.