Часть 5 · Глава 2

Текст АРИ

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It is written above that when the lights departed to the Emanator, the light of Keter remained in permanent adhesion with the Emanator and did not descend again. The thing is that it stood there below the Sefira Malchut in the ten Sefirot, called the roots of Akudim. All those ten are in the Sefira Malchut from the general ten Sefirot of the Peh of Adam Kadmon himself. It follows that the Malchut in the ten above-mentioned roots emanated these ten Sefirot called Akudim, and is called their emanator.

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1Stood there below Sefirat Malchut. It has already been explained that Hitpashtut Aleph de Akudim was in Komat Keter since the Zivug de Hakaa was there in the Masach in Aviut Dalet. It is known that this Komat Keter did not come down again in Hitpashtut Bet after it departed from Hitpashtut Aleph de Akudim. Rather, it remained in its source, in the Maatzil, meaning Malchut of Rosh, which is considered his Maatzil, as the Rav writes here.It is written, that he stood there below Sefirat Malchut, called Shorashim de Akudim in the Eser Sefirot. In other words, this Komat Keter that returned to the Maatzil, meaning to Malchut de Rosh is an Anaf of Malchut. Hence, when he retuned to her he stands beneath her.We must know the difference between Malchut de Rosh that owns the Masach, where there is the Zivug de Hakaa and the Ohr Hozer, and the Ohr Keter that rose. This is considered the same Ohr that had already been clothed in the Kli, but then departed from there and is now considered Ohr without a Kli, and remember that for all the rest.
2All the aforementioned Shorashim face down to shine in Olam Akudim through that Keter. It means that even after the Histalkut of the Akudim, the Kelim de Akudim must receive Ohr from the Eser Sefirot of the Rosh in order to revive them. This is a miniature luminescence that suffices only to sustain them.They need to receive this luminescence through the Ohr Keter that stands under Malchut de Rosh. This is because the rule is that every thing that comes and pours to the Partzuf is poured by the Sefirat Keter of that Partzuf, as it is the Shoresh Elyon of those Eser Sefirot.Hence, here too, even though the Ohr Keter has already left the Partzuf the Kelim still cannot receive the He’arah for sustenance except through the Ohr Keter that stands under the Malchut of Rosh.
3The Keter Elyon of the Shorashim also yearns to bestow… …and produce posterity. It means that besides the vitality that the branches receive from their Ohr Keter that stands under Malchut of the Rosh, they have a yearning to give to the Shorashim Elyonim in the Rosh plentiful He’arah that suffices for them to mate and produce progeny.This lush He’arah is only given to them through the Keter Elyon of the Shorashim, meaning through the Zivug in the Masach de Malchut of Rosh that bestows upon the Ohr Keter that stands under that Malchut. From there it is poured to the Anafim, as we shall see ahead.
4The Zachar and the Nekeva in the Kli of Keter of the Upper Anafim. They are the Reshimo de Keter with the Reshimo de Behina Gimel contained in the Masach that rose and departed from Hitpashtut Aleph to the Malchut of Rosh (explained in Part 4, Chap 4, Ohr Pnimi item 50).Behina Dalet did not leave a Reshimo. Where then did the Reshimo de Komat Keter come here from? Indeed, every Behina consists of two kinds of Reshimot. There is Reshimo de Hamshacha, which belongs to the bottom Behina of the degree, and there is Behinat Reshimo of Hitlabshut Ohr, which belongs to the Upper Behina in the Koma of the degree. (In that regard see Part 4, Histaklut Pnimit item 41).These two Reshimot are as Zachar and Nukva. The Reshimo de Hitlabshut is the Behinat Zachar in the Reshimo, and the Reshimo de Hamshacha is the Behinat Nekeva in the Reshimo.Know, that only the Behinat Nekeva in the Reshimo de Behina Dalet, which belongs to Malchut disappeared. However, the Behinat Zachar of the Reshimo that belongs to Keter remained and is contained in the Masach that rose to the Malchut of Rosh.
5Rise upward… …and there receive their He’arah from Him. The ascent is performed through the Hizdakchut of the Masach in Tabur de Hitpashtut Aleph until it becomes as pure as the Maatzil, meaning Malchut de Rosh, since the Hishtavut Tzura unites the spirituals into one. Since the Masach de Guf becomes as Zach as the Masach of the Rosh, it is considered to have risen and united into one with it, in its place.It is known that Histalkut is not conducted in the Rosh at all. Rather, the Masach there is always in a Zivug de Lo Pasik with the Ohr Elyon. Hence, the Masach that rose there was also incorporated in its Zivug and receives from the Ohr Elyon together with it.It is written, “both the Zachar and the Nekev… …rise upward etc. under Malchut of the Shorashim and there receive their He’arah from Him.” In other words, by incorporating in the Zivug Elyon there.
6Once they receive all that they need. It means until they became suitable to expand to their place to the Guf with this He’arah that they received.
7Now turns His face from them upward. It means that the Zivug that belongs to the Ohr Keter stops. At that time it stops its He’arah from expanding to the ZON below it. This is called that its Achoraim is opposite the ZON because the prevention of He’arah is called Achor.The reason for the cessation of his He’arah will be explained below. It is because the Zivug reached the Nukva contained in the Reshimo, which is Aviut de Behina Gimel that extends only from Komat Hochma of the Shorashim Elyonim, not from the Keter de Shorashim.Therefore the Ohr Keter below Malchut does not receive any more Ohr for the ZON beneath it. After the above Zivug de Behina Gimel is performed, the Zachar and Nekeva immediately expand to the Guf, to the Kli de Keter found there and the second Hitpashtut de Akudim occurs.

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