Часть 6 · Внутреннее созерцание 1

We need to know that the world of Nekudim is the first root from which the worlds of ABYA extend, for it is here that the matter of the inclusion of the quality of mercy in judgment was corrected and rooted, as a first beginning. This is the secret of the ten utterances by which the world was created, meaning ten vessels for the clothing of the upper light, as we have already elaborated above in Inner Light at the beginning of Part 4. But in the three preceding Partzufim of AK there was only the aspect of a single utterance, meaning that the upper light clothed in only one vessel, called Malchut, while the nine Sefirot preceding Malchut were entirely devoid of any aspect of a vessel. Therefore we need to understand well the cascading of the matters brought in the words of the ARI in this part, and how they come and connect by way of cause and consequence from the three preceding Partzufim. And we shall first explain the order of the emanation of this Partzuf of Nekudim, from its upper Partzuf, called SAG of AK.

It has already been explained that the principal cause for the coming into being of every new Partzuf is the clash of surrounding light and inner light with each other. For it is this screen, and the reflected light that it raises — which extends and clothes the inner light of the Partzuf — that, to the degree it clothes and extends the inner light, is found to repel from the Partzuf the surrounding light that belongs to that Partzuf, as above (page 213, item 4 in Inner Light, section 7). And this clash of the surrounding light refines the screen of its coarseness until it raises it to its root, meaning that it refines it completely from the aspect of coarseness of the guf, until it equalizes with the Malchut of the Rosh of that Partzuf. This is considered as the screen having risen and become included in the screen in the Malchut of the Rosh, in the coupling from below upward that takes place there. Then the screen of the guf is renewed with a new coarseness, which raises a new level of ten Sefirot in Rosh, Toch, and Sof, and this new level is considered a new Partzuf, a son to the preceding Partzuf, in which the matter of the new refinement and coupling took place, as above (in Part 3, answer 210, see there). And that light of the newly born Partzuf is an aspect of a part of the surrounding light of the upper Partzuf. For the surrounding light is not revealed except through the emanation of Partzufim and souls of the lower ones, in the secret of our sages' words, “the son of David will not come until all the souls in the Guf are consumed,” meaning the whole treasury of souls included in the general upper surrounding light. And this is the secret of the clash of surrounding light in inner light, for this is its entire way of revelation, as explained.

And you find that the screen of the guf, which is the screen of the navel [Tabur], is the principal operator of the emanation of the lower one. For it is the one that rises to be included in the upper coupling of the Rosh, and it is the one that raises the records of the ten Sefirot that remain after the departure of the lights of the guf of the upper one, to the Emanator, who is the Malchut of the Rosh, as written at length in Part 4, answer 210 mentioned above, see there. And the reason for this is that in holiness, concealment and revelation are always found rising as one; and wherever you find concealment, know that there is also the place of revelation, for they are bound to each other, like the wick and the light in the candle. Every covering and concealment is the sole preparation for the aspect of its revelation, in such a way that without that concealment there would be no reality at all to that revelation, just as there is no reality to the light of the candle except through the wick.

And you already know that this screen of the navel, in its first existence, namely in the first Partzuf of AK, was the sole cause for the existence of darkness and the vacant space in the worlds. And the entire difference between the world of Ein Sof, which filled all of existence, and the Partzuf of AK, which is only the aspect of a thin line of light, came about by cause of this screen of the navel, which detained the upper light and did not allow it to spread and fill all of existence in its own way, and it made an end and a conclusion upon the upper light at the middle point, as has all been written at length in the preceding parts. And although the matter of detaining and striking the upper light was done by the screen in the Malchut of the Rosh, it is nonetheless known that the screen of the Rosh does not detain the upper light except in the aspect of “power” alone, since the aspect of clothing does not apply at all in the Rosh, all the more so a detention of clothing. Rather, everything recorded in the aspect of “power” goes out and is revealed in the guf in “actuality,” and the aspect of the clothing that was made in the reflected light of the Rosh — namely upon the first nine Sefirot — is revealed in the first nine Sefirot of the guf, whose place is called from the Peh to the navel; and the detention and repulsion that was made in the Rosh is revealed in the Malchut of the guf, whose place is called from the navel to the end of the legs, in such a way that from the end of the legs and below there is complete darkness, since the line of light extended from Ein Sof has already been cut off there. And it is known that this point of the end was then in the aspect of this world, namely literally the globe of our earth, in the secret of the verse, “and His feet shall stand upon the Mount of Olives.”

And it has been explained that every aspect of judgment existing in reality is bound and sealed within the screen of the navel in its first existence, namely the first Partzuf of AK; and therefore a strong clash took place there between the surrounding light and the inner light. For the inner light that clothed in Akudim of this Partzuf was very small compared to the upper light that remained outside — namely all the preceding light that had filled all of existence — which is called surrounding light in relation to that Partzuf. And the place of the clash was in the screen of the navel, for were it not for that screen, the surrounding light would have come into the internality of existence as before. This caused the refinement of the screen and the departure of the lights of Akudim of the first Partzuf of AK, called Partzuf Galgalta. And the screen, with all the records that remained of the ten Sefirot, rose and became included in the coupling of the Malchut of the Rosh of this Partzuf, apart from the last phase, which leaves no record, as is known.

And the coupling there was made upon the record of the upper phase included in the screen, which is the record of phase three, since the record of phase four was concealed, being the last phase; therefore the coupling there was made upon phase three, and the level of Hochma came out, by force of the rise of Malchut into the Hotem [nose], since she became included with the screen of the navel, which is composed only of phase three, as is known, as above in Part 3, answer 210, see there. And it was explained there that once the coarseness in the records of the screen of the navel — which come from the coarseness of the guf — was recognized, they are immediately found descending from the Rosh to the guf, namely to phase three of the guf, called the chest [chazeh], so that from the chest upward it brings out, by coupling with the upper light, the ten Sefirot of the Rosh, up to the Peh of the upper Partzuf, and from the chest downward it spreads in the ten Sefirot of Toch and Sof of the guf, which end at the place of the navel of the upper one, since it cannot spread below the navel, lacking phase four, and below the navel is the place of phase four.

And you find that this screen of the navel, which had obstructed the surrounding light of the first Partzuf of AK and did not allow it to spread from the navel downward, as above — by force of the clash that the surrounding light made upon it, it now became fit to extend and clothe a complete Partzuf in RTS [Rosh-Toch-Sof]. Thus the very power of concealment was inverted and became a power of revelation. Nor does it end there: the screen of the navel of this second Partzuf of AK also becomes refined by force of the clash of the surrounding light upon it, until it rises and becomes included in the coupling of the Rosh of that Partzuf, and it too is renewed there, in the aspect of a new coarseness of phase two, since here too the last phase — which is phase three — was concealed and left no record from it, as above. And once the coarseness of the guf in the screen was recognized, it is found descending to the place of phase two of the guf, which corresponds to the aspect of the chest of its upper one, since the navel of this Partzuf AB is phase three, as above, whereas in the second Partzuf of AK there is no longer any phase four at all, and therefore its chest is found to be its phase two. Therefore the new level, emanated from it, descends to the place of its chest; and from the chest upward it brings out the ten Sefirot of the Rosh, and from the chest downward, the ten Sefirot of the guf in Toch and Sof. And this Partzuf is the third Partzuf of AK, called SAG of AK. And here again the same thing: the power of concealment was inverted and became a power of revelation. For the screen of the navel that had obstructed the surrounding light of Partzuf AB and did not allow it to spread even the slightest below it, now became renewed and extended into a complete Partzuf in RTS.

However, the matter of the screen of the navel does not refer to the point of the navel alone, but to all the ten Sefirot of the ending contained in it; and the point of the navel is only the power of ending upon Keter, Hochma, and Bina alone, after which there are two more points: the point of Yesod, and the point of the end of the legs. The power of ending upon ZA is at the point of Yesod, and the power of ending upon Malchut is at the point of the end of the legs. And all of them are included in the screen of the navel. Remember this. For this whole place, called from the navel to the end of the legs, is only one, lower Sefira of the guf, called Malchut, upon which the first restriction took place, and in which the reality of the screen was corrected, which detains and repels the upper light from clothing within her. And since the upper light is comprised of ten Sefirot, the screen in this Malchut, too, is comprised of ten powers of ending for these ten Sefirot; and the extension of these ten powers of ending is called from the navel downward. And by this you will understand that the entire matter of the clash of surrounding light in inner light mentioned above, which goes on widening the boundary of the screen of the navel in the manner explained above, is all said with regard to that place which is from the navel downward.

Accordingly, we must indeed understand what is brought in many places, that the place of MA and BON is from the navel downward of the Partzuf, and likewise the matter of the five Sefirot NHYM of the Partzuf, whose place is from the navel downward of every Partzuf. Yet according to the above, there is only a single Sefira there, which is the Sefira of Malchut.

And the matter is that the ARI has already established for us in many places that there is no Malchut without NHY, in the secret of the verse, “three flocks of sheep lying by it.” And the reason is, as explained above (page 336, Sub Header “And now,” see there), that the three Sefirot Hod, Yesod, Malchut are all only the expansion of the vessel Malchut alone; hence within the vessel Malchut itself there are three Sefirot, HYM. It is also known that in the aspect of the posterior, Netzah and Hod are considered a single Sefira, included in one another without any difference or distinction between them, as written in its place. And therefore all these four Sefirot, NHYM, are considered the Sefira Malchut alone. But once the light from the aspect of the anterior reaches them, Netzah then divides from Hod, and its great advantage over Hod becomes evident, and they are then considered two separate Sefirot. And even then, since the four Sefirot were once joined, they never separate again; rather, it is considered that Netzah includes the four Sefirot NHYM from the aspect of the right, and Hod includes the four Sefirot NHYM from the aspect of the left, as all written in its place. And thus you see how there are always, within Malchut, four Sefirot Netzah, Hod, Yesod, and Malchut. Therefore know that although in truth this entire place, from the navel downward of AK, is only the Sefira Malchut alone, as above, nonetheless there are there the four Sefirot NHYM.

Still we must explain the matter of MA and BON, which are always found from the navel downward. This is an entirely different matter, for it is not in terms of the Sefirot of the five phases of direct light, in which case the place from the navel downward is considered the four Sefirot NHYM, as above. Rather, it is according to the terms of the measure of the level, of the four phases: Galgalta, AB, SAG, MA, BON. And know that in terms of the measure of the level, MA and BON are considered a single level, which comes out through the coupling by striking in a screen whose coarseness is of phase one, which extends only the level of ZA alone, as is known. And the reason is that there are only four phases of coarseness in the screen: upon a screen of phase four comes out the level of Keter, etc., and upon a screen of phase one, the level of ZA. But upon a screen already refined like the aspect of Keter, from which the level of Malchut should come out, striking between it and the upper light does not apply there, in such a way that a level of a Partzuf in Rosh, Toch, and Sof would spread from it, since it is not a disparity of form from the upper light; and therefore coupling by striking applies only up to the measure of coarseness of phase one alone. Moreover, even phase one is considered a very faint coarseness, and even in the screen of phase one, the coupling by striking is called a subtle look, from which there is no expansion of a Partzuf in the aspect of RTS (as above, in the words of the ARI, Part 3, Chapter 11, item 6, see there, in Inner Light). And this Partzuf MA and BON, which came out upon a screen of phase one, came about only through a special correction, namely through the rising of the Hey Tataa into the eyes, where the two Heys joined together there: the Hey Rishona together with the final Hey, as the ARI writes (in this part, page 434, at the end of item 44, see there). And the joining of this coarseness with phase one caused the coupling by striking sufficient to bring out a Partzuf in RTS called MA and BON. But without the joining with the final Hey, even phase one is not fit for a coupling sufficient for the emergence of a Partzuf.

And it has been explained that the entire cause for the emergence of the level of phase one, called MA and BON, is the final Hey, namely the Malchut of AK. And it is found that two Partzufim are attributed to the final Hey, which is phase four: the first is Partzuf Galgalta of AK, whose level is up to Keter; and the second is the Partzuf of Nekudim of AK, which is MA and BON of AK, whose level is up to ZA, which came out by cause of the rise of the Hey Tataa, which is phase four, into the eyes, as above. And why phase four did not bring out here a level of Keter, as in Partzuf Galgalta of AK, will be explained below.

And you find that through the clash of surrounding light in inner light, the power of restriction found in the screen of the navel of Partzuf Galgalta keeps on widening, as above, item 4 here. For after it became refined to phase three, RTS of the second Partzuf of AK, called AB, spread from it. And after it became refined to phase two, the third Partzuf, called Partzuf SAG, spread from it in RTS. And after it became refined to phase one, the Partzuf of Nekudim, called MA and BON of AK, spread from it.

But we must understand well: since the screen already became refined to phase one, which is the measure of coarseness present in the vessel of Hochma, as is known, how then can it still be imagined that phase four should join in here, in its measure of coarseness, so that through both of them the level of MA and BON would come out, as above? Moreover, if phase four truly joined with phase one here, then this coupling should have brought out a Partzuf at the level of Keter, like the Partzuf of Galgalta of AK — so why did only the level of ZA come out here, namely the measure of the level of phase one, and not the level of phase four?

The matter is that it is known that the concept of refinement does not apply to the vessels. Therefore, although the screen of phase four that served in Partzuf Galgalta of AK became refined at the time it emanated AB, nevertheless no change at all took place in the vessels themselves because of this, and the coarseness of phase four remained in them as at first, before the refinement of the screen; only no action was revealed from them once the light departed from them, since a vessel without light is like a body without a soul. Therefore, after Nekudot of Partzuf SAG spread and illuminated from the navel to the end of the legs of Partzuf Galgalta of AK, as written at length above (page 390, Sub Header “But”), by virtue of this illumination of SAG, the coarseness of phase four in the vessels from the navel downward of AK returned to life as at first. And then the coarseness of phase four in the vessels from the navel downward of AK became mixed with the screen in the vessels of Nekudot of SAG, since at the time the screen rose to the Emanator it is found included in all the records of the Sefirot from which the lights had departed, as above (Part 4, Chapter 4, Inner Light, section 50). Therefore, just as it is included from the records of the Sefirot of SAG, which are phase two, it is also included from the records in the vessels from the navel downward, which are phase four; and it raised both these phases together to the Emanator, who is the Malchut of the Rosh of SAG, as is known.

And you already know that this screen is composed only of the coarseness of phase one alone, since phase two is the last phase here, which leaves no record after it, only in the aspect of clothing alone. Thus the screen is found composed of two records that remained after the departure of the lights from the Sefirot of SAG, which are phase two of clothing and phase one of extension, called male and female, as is known. Therefore the Malchut of the Rosh, too, rose to the phase one of the Rosh, namely according to the measure of coarseness included in the record that remained in the screen, which is phase one, as the ARI writes above regarding Partzuf AB (page 295, at the end of item 6, and in Inner Light there, Sub Header “They remain”). However, the record of phase four is also included in the screen that remained in the vessels below the navel of Galgalta of AK, after the departure of Nekudot of SAG from within them, as written above. Therefore, since the essence of the screen is phase one, and phase four is merely secondary to it and not at all of its own aspect, it was drawn along with it into the eyes, which is phase one of the Rosh. Therefore the coupling was not made in the coarseness of phase four, which extends the level of Keter, but only upon phase one, which extends the level of ZA.

With all that has been explained thus far, you will understand that the essence of all the corrections depends on MA and BON, whose place of standing is from the navel downward of every Partzuf, for that is the place of judgment and deficiency in every Partzuf, as at the navel of the first Partzuf of AK, as above in items 1 and 2; so it is in all the Partzufim, until the end of Assiya. And every lower Partzuf comes only to fill and complete this place of deficiency in the upper one, by cause of the power of repulsion and detention present in that screen of the navel upon the upper light. And as written above, every lower one reveals a part of this light that was repelled by the screen of the navel of the upper one. In such a way that the more Partzufim and souls multiply, the more this boundary from the navel downward keeps widening, and becomes fit to receive the upper light, until the general surrounding light, called the surrounding light of Ein Sof, is revealed, and then will be the end of correction. Therefore, the essence of all the corrections depends only on the Partzufim MA and BON, whose place of standing is from the navel downward. Remember this, for it is a fundamental piece of knowledge throughout the whole scope of the wisdom.

And this world of Nekudim, which the ARI deals with here, is the first MA and BON that was revealed in the worlds, and it is called by the name BON alone. The reason is that only the aspect of the female, called BON, remained of it to come into the worlds of ABYA, since the male, who extends the Mochin, namely the GAR, is called by the name MA, and the female who receives the Mochin is called by the name BON.

And now let us come to the essence of the words of the ARI. First we shall explain the matter of the vessels of the Partzuf of Nekudim. The ARI says (page 408, item 19) that the vessels came out through the looking of the eyes into AHP. We need to understand why the emergence of the vessels of Nekudim differs from that of the other Partzufim, for it is known that the Malchut of the Rosh spreads, from herself and within herself, into ten vessels from above downward, in the exact quantity that her reflected light clothed the ten Sefirot of the Rosh. Accordingly, here too the Malchut of the eyes should have needed to spread in the secret of vessels from Nikvey Einayim [the pupils of the eyes] downward, in the same measure that she clothed from Nikvey Einayim upward. If so, the looking should have taken place in Nikvey Einayim, and not in AHP.

However, there is a deep matter here. For it was explained above, in item 7, that although the Hey Tataa, which is phase four, rose to Nikvey Einayim, which is phase one, nonetheless the coupling was not made upon phase four, but upon the record of phase two of clothing, called Ozen [ear], which is the aspect of the male, and upon the record of phase one of extension, called Hotem-Peh [nose-mouth], as written at length above (in Inner Light, page 433, Sub Header on item 10, at Ozen). And it is found, for this reason, that there is nothing at all of the aspect of the Hey Tataa in the vessels of Nekudim, since the Hey Tataa remained in Nikvey Einayim, and nothing of its aspect was drawn downward.

Nor should one raise a difficulty from this, asking how the GAR of Nekudim, too, divided into two Roshim: into Galgalta-Einayim [GE], which is Keter, and into AHP, which is HB, as is known — namely the Hey Tataa in the eyes and the YHV in AHP, as above. For we must remember that once the records that rose to couple in Nikvey Einayim of the Rosh of SAG became included in the coupling of the Rosh, and their coarseness was renewed in them, they immediately descend from there to their fitting place in the guf, which is the navel; and once again the upper light descends upon the screen and its records, in a coupling by striking, and brings out, from the navel upward, the ten Sefirot of the Rosh, and from the navel downward, the ten Sefirot of the guf, as in all the Partzufim. Therefore the Hey Tataa is once again found included in the screen at the place of the navel, and therefore AHP again descend outward, as at the Rosh. And likewise, within the GAR of Nekudim themselves, after they divide into GE and AHP, the Hey Tataa is once again found in the eyes; but from the eyes downward the Hey Tataa does not spread at all, as above, since the looking — which is the secret of the coupling — is not made in phase four, namely in the Hey Tataa, but in phase two and phase one, which are AHP, as above. And thus it has been explained that the vessels of Nekudim are only of phase two and phase one, and there is nothing of phase four in them, even though the Malchut of the Rosh is composed of the Hey Tataa, as explained.

And by this you will understand the matter of the inclusion of the quality of mercy in judgment, which is the joining of the two Heys: the Hey Rishona and the Hey Tataa. This joining remains fixed and enduring in Nikvey Einayim, and not in the aspect of AHP that went outward, for in the AHP that went outward there is nothing but the aspect of Vav, which is the secret of the screen of the first Hey alone, since the aspect of the lower Hey was not drawn to them from Nikvey Einayim, as above. Remember this.

And on this basis we shall understand the matter of the two kinds of NHY that illuminated in HB of Nekudim, which are: NHY of Keter (as the ARI writes in Etz Chaim, Gate 9, Chapter 1, and Gate 11, Chapter 8; and it will be brought in Part 7), and NHY of AK, namely Yesod of AK (as above, page 406, item 16). Also the matter of the upper Daat, which is in the GAR of Nekudim (as above, page 419, item 26), and the matter of the lower Daat, which is the Rosh of the ZAT and the first king of Nekudim, which will be brought below in Part 7.

And in order to understand this we need a fundamental piece of knowledge concerning the emergence of the seven lower Sefirot, by force of the joining of the Hey Tataa in Nikvey Einayim. And know that this Hey Tataa took four steps until it came to its place in the ZAT of Nekudim. For at first it came to Nikvey Einayim, in the secret of Holam, namely after its descent from its inclusion in the Rosh of SAG to its place at the navel of AK; and the first looking took place upon her doubled screen, and ten Sefirot came out from the navel upward to the chest, called the first Rosh, or YESHSUT; and at this place the Hey Tataa in the screen is considered the aspect of Holam, which is above the letters YHV, called the GAR of Nekudim. This is the first step. After that it spread from the navel downward, into the aspect of a guf, from the aspect of AHP that go out from the Rosh — these AHP being the GAR of Nekudim. And it is known that they, too, are considered a Rosh in their own right, in a complete set of ten Sefirot, which likewise divide into Galgalta, Einayim, and AHP (as above, page 436, Sub Header “And behold”), so that GE is the Keter of Nekudim, and AHP is the HB of Nekudim. And the Hey Tataa comes once again into Nikvey Einayim, namely into the screen of the vessel of Keter, called Yesod of Keter, or NHY of Keter, since the place of the coupling is called Yesod or NHY. And here the Hey Tataa is called the point of Kamatz, which is the secret of a firmament and a spark, or a line and a point beneath it. This is the second step.

And here is the essential distinction: the Hey Tataa is above, in the eyes, while the YHV are below, in AHP. This teaches that there is nothing at all of the aspect of the Hey Tataa joined in Nikvey Einayim within this AHP, since the secret of the coupling and the looking is made only in the aspect of AHP, which are the aspect of the Hey Rishona alone. In such a way that only Keter alone carries the Hey Tataa within it, while HB are clean of the Hey Tataa.

And the difference between the aspect of Holam and the aspect of Kamatz is this: the point of Holam, which is the Hey Tataa included in the screen of the first Rosh, standing at the place of the navel as above, remains there fixed permanently and does not move from there, since the first Rosh is not considered at all an aspect of Nekudim (as above, page 409, Sub Header “GAR”). But the point of Kamatz, which is the aspect of the Hey Tataa included in the Keter of Nekudim, is subject to a matter of rising and descending. For at the time of the coupling of AB and SAG, this Hey Tataa is found descending from Nikvey Einayim to the place of the mouth, namely beneath the letters YHV, at which time HB of Nekudim return to the aspect of a Rosh. For these HB of Nekudim were repelled from the Rosh into the aspect of a guf only by cause of the Hey Tataa that came into Nikvey Einayim, namely into NHY of Keter, being there in the manner of the Holam, which is above the letters YHV; and therefore the letters YHV, which are HB of Nekudim, went out into the aspect of a guf. But now that the Hey Tataa descended from there and came below the letters YHV, namely in the secret of the point of Kamatz, whose way is to come beneath the letters, HB now return and rejoin Keter in the aspect of a Rosh.

And this matter is called: Netzah, Hod, and Yesod of Keter clothed within Hochma and Bina and became Mochin for them, meaning that it restored them to the aspect of GAR and a Rosh. For while NHY of Keter were above them, they were then repelled from the Rosh and became the aspect of a guf; but now that NHY of Keter lengthened and the Hey Tataa within them descended beneath their letters, they returned and attained the aspect of GAR. Therefore this is called clothing into Mochin. And this is the third step of the Hey Tataa, for it descended below the letters.

And by this you will understand what is constantly brought from the words of the ARI, that Yesod of an upper degree is Daat for the lower one, for it is here that this matter is rooted. For while NHY of Keter are above HB, in the manner of a Holam that is above the letters, these YHV of HB are considered the aspect of HGT, namely a guf, where Yud is Hesed, Hey is Gevura, and Vav is Tifferet. But once NHY of Keter lengthened and clothed within HB, in the aspect of Kamatz beneath the letters YHV, whereby HB thereby returns to the Rosh, the YHV are now found to have become the aspect of Hochma, Bina, and Daat of the Rosh: the Yud becomes Hochma, the Hey becomes Bina, and the Vav becomes Daat. It is thus considered that Netzah of Keter raised Hesed of HB to Hochma through its clothing in them; Hod of Keter raised Gevura to the degree of Bina; and Yesod of Keter raised Tifferet of HB to the degree of Daat. And you find that through the clothing of Yesod of Keter in Tifferet of HB, Tifferet became the Sefira of Daat. This is the secret of Yesod of an upper one becoming Daat through clothing in the lower one, as explained.

And you should know that there are two aspects of Daat: upper Daat and lower Daat. For the Tifferet of HB, which now becomes the aspect of Daat of HB, is called upper Daat, for the reason that these vessels of HB have nothing at all of the aspect of the Hey Tataa, only of the aspect of the first Hey alone (as above, item 9 here, Sub Header “And by this we shall understand”). Therefore it has no relation whatsoever to ZON, who are composed of the Hey Tataa (as above, item 6 here). And know that this Daat which illuminates in vessels that have an inclusion of the Hey Tataa is called lower Daat.

Now it has been explained that the coupling and clothing of NHY of Keter in HB of Nekudim benefits only HB, for it restored them to the aspect of a Rosh, as above. But to the ZAT of Nekudim these GAR do not illuminate at all, on account of the Hey Tataa found in the Peh of Nekudim, to which these GAR cannot illuminate, since they are not composed of it at all, as above. Therefore, for a second coupling, the GAR must illuminate to the ZAT as well. This is the coupling of NHY of AK with HB of Nekudim, from which coupling the ZAT come out together with the lower Daat, as will be explained.

First we must understand thoroughly the matter of NHY of AK. And you already know that these NHY are the root of this entire joining of the two Heys, and of their rising to Nikvey Einayim. For at first SAG spread until the end of the legs of AK, and clothed in the inner NHY of AK, namely those of the first Partzuf of AK. And then the light of SAG, which is phase two, became mixed with phase four in the inner NHY of AK. Therefore, once the screen became refined and rose to the Rosh of SAG to be renewed in a new coupling, it raised along with it the record of phase four included in it as well. Through this, the Hey Tataa, which is phase four, rose to Nikvey Einayim (as above, page 395, Sub Header “Rose”), and this rising is called the restriction of NHY of AK. And the coupling made in Nikvey Einayim brought Bina and ZON of every degree outward: AHP of the Rosh became the guf and HGT, Bina and ZON of the guf became NHY, and Bina and ZON of NHY went out entirely outside the emanation of the Partzuf, namely into the aspect of BYA of separation. Because of this, Partzuf SAG of AK ended at the place of the navel of AK, and beneath it the Parsa was spread out (as above at length in Inner Light, pages 398–401, see there).

We must understand well what the ARI writes above (page 402, items 11 and 12) — that the restriction and the Parsa are two distinct matters, for the restriction of NHY of AK was to diminish the light for the sake of Nekudim, whereas the correction of the Parsa is not for the matter of the world of Nekudim itself, which is the world of Atzilut, but for the sake of the world of Beria beneath it, end quote. This means that a beginning and root was made here for the three worlds Beria, Yetzira, Assiya, called the worlds of separation, and this was done through the restriction of NHY of AK, whereby the records of the two Heys — Hey Rishona and Hey Tataa — which joined in NHY of AK, as above, rose and came into Nikvey Einayim. From this coupling came out the very ten Sefirot of Nekudim, in the secret of the Hey Tataa in the eyes and YHV in AHP, as above. And it is known that the records of ZON that came from NHY of AK also returned to their place below the navel, in the manner of the GAR of Nekudim, namely likewise by way of the division of the degree, whereby Bina and ZON go out from the degree. And it is found that this light of ZON that returned to its place, after the coupling of Nikvey Einayim in the Rosh of SAG, did not fill all the ten Sefirot from the navel downward of the inner AK, but only Keter and Hochma in it alone, while Bina, ZA, and Malchut in it went out completely outside Atzilut and became the aspect of the three worlds Beria, Yetzira, Assiya. And all of this was done through the restriction of NHY of AK, as explained.

However, the Parsa is a special correction for the sake of Beria, that is, for the sake of the three worlds BYA of separation, which separated from the light of Atzilut because of the division of the degree, as above — except that they are all called by the name of Bina, namely the world of Beria, since she is the uppermost Sefira there. And the matter of this correction is a very deep thing, for in truth the Parsa, too, is a matter of division of the degree at Nikvey Einayim, extended from the restriction of NHY; except that in it there is the matter of “drawing from above and giving below,” as the ARI brings (page 401, item 9) in the name of the Zohar. Its meaning is that there is in it a matter of rising and descending: on the one hand it is the secret of the firmament that divides between the upper waters, the males, and the lower waters, the females — namely by force of the division of every degree, which brings Bina and ZON outward, so that Keter and Hochma of the degree become, in the secret, the upper, male waters, while Bina and ZON of the degree are separated and go outward, in the secret of the lower, female waters. On this account the Parsa is called, in the secret, the dividing firmament. On the other hand, it has the matter of drawing from above and giving below — namely that through the upper coupling of AB and SAG, the Hey Tataa descends from the eyes to the place of the mouth of the Rosh, and then the Parsa is breached, meaning that the distinction between Keter-Hochma and Bina-ZON is annulled, since they return to their own degree as at first, as written (in Inner Light, page 403, Sub Header “The Parsa”), see there.

And as for why this correction — the return of Bina and ZON to the degree — is called only by the name of the Parsa, when, on the face of it, all of this comes about only by cause of the coupling of AB and SAG, so how does the Parsa help with this, that this correction should be called by its name? The matter is that anything that comes from the very beginning of its own emanation undergoes no change whatsoever; therefore, once the Hey Tataa has come to Nikvey Einayim, it never again descends from there. Therefore, for the matter of the rising and descending of the Hey Tataa from Nikvey Einayim, a second Rosh was corrected, subsequent to the first, namely one that receives from the first Rosh, in which the Hey Tataa in Nikvey Einayim of the second Rosh is found in an aspect of rising and descending. And that very distinction in Nikvey Einayim of the second Rosh, between KH [Keter-Hochma] in it and Bina-ZON in it, is what is called the correction of the Parsa, in that it is in the aspect of rising and descending. Therefore the matter of returning BYA to Atzilut is called by the name of the Parsa, for it alone is so corrected, that the Hey Tataa descends to its place in Assiya, and Bina and ZON that went out from all the degrees return. But the distinction made in Nikvey Einayim of the first Rosh, called YESHSUT, is never annulled with regard to the Bina and ZON that went out from it, for the reason that it is considered the aspect of the very beginning of emanation, which undergoes no change. Beyond what has been said, there is yet another special correction in the Parsa: it hides and conceals the power of the Hey Tataa found in Nikvey Einayim of the first Rosh, so that it should not influence downward at the time that AHP return to the Rosh — for had it influenced downward to the second Rosh, then the Hey Tataa of the second Rosh, too, would not have been able to descend from Nikvey Einayim to the mouth, since the power of the upper one always rules over the one below it. Rather, the Parsa conceals it, and its power is not exerted downward at that time. Remember this.

And from what has been explained you will understand the distinction between the HaVaYaH of AB and the HaVaYaH of SAG. For just as the HaVaYaH of AB is spelled out with Yuds, so the HaVaYaH of SAG is spelled out with Yuds, and the only difference between them is in the spelling-out within the Vav: for the spelling-out of the Vav of the HaVaYaH of SAG is with an Aleph, thus: VAV. This is because the secret of the shape of the Aleph is explained by the matter of the correction of the Parsa: for its shape contains two Yuds — an upper Yud and a lower Yud — with a slanted line, which is the secret of the Parsa, dividing between them diagonally. This alludes to the division of the degree that came about by cause of the restriction of NHY and its rising to Nikvey Einayim: the upper Yud is the aspect of Keter and Hochma of the degree from Nikvey Einayim upward, called the upper, male waters. And the lower Yud is Bina and ZON of the degree, from Nikvey Einayim downward, which went out from it, called the lower, female waters. And the Parsa between these Yuds is the secret of the firmament dividing between waters and waters. And since this matter is the aspect of the inclusion of the quality of mercy in judgment, which is the first beginning of the worlds, as above in Inner Light, the Aleph is therefore the head and beginning of the twenty-two letters by which the worlds were created, as is known. We shall not elaborate further here.

Now it has been explained that the correction of the Parsa is not in the first Rosh, which is YESHSUT, from the navel upward, but in the second Rosh, from the navel downward, which internally is NHY of AK, and externally is the GAR of Nekudim, where the place of MA and BON of AK is — that Vav of the name HaVaYaH alludes to it, as is known. Therefore the Yud-Hey of the HaVaYaH of SAG, which is from the navel upward, where the matter of the Parsa and the Hey Tataa do not apply, are equal to Partzuf AB, and are filled with Yuds equally to Partzuf AB. But the Vav of the HaVaYaH of SAG, which is from the navel downward, is filled with an Aleph, since it is there that the correction of the Parsa is, and the division of the upper waters and the lower waters. And know that for this reason the HaVaYaH of MA is found with all four of its letters filled with the Alephin spelling, since the entire essence of its emanation is only in the secret of the Parsa and the inclusion of the Hey Tataa (as above, item 6 here, see there). However, in the HaVaYaH of AB there is no Aleph-filling at all, since the entire distinction between AB and SAG is in the matter of the joining with the Hey Tataa, which takes place in Partzuf SAG, and not in Partzuf AB. And even in SAG, the joining is evident only from the navel downward, in the ZA within it, and not from the navel upward.

With this you will understand the matter of the coupling of AB and SAG, by cause of which the Hey Tataa descends from Nikvey Einayim and returns to its place as at first. For you know that the Rosh of SAG clothes upon the HGT of AB, namely from the chest of AB to its mouth, this being the aspect of its second expansion, as above in the preceding parts. Therefore, once AB imparts its lights to SAG — and since in the light of AB there is no aspect at all of the Hey Tataa in the eyes, as above — when the lights of AB come into SAG they also bring down the Hey Tataa in Nikvey Einayim of SAG to the place of the mouth, to its true place, as it is in AB. Below, in the world of Correction, this coupling is made through the raising of MAN from the lower ones, as written in its place; but here the raising of MAN does not yet apply, rather the coupling comes about of itself, namely through SAG drawing a sufficient measure from the lights of AB, these lights bringing the Hey Tataa down to its true place, as above.

Now, once the above coupling of AB and SAG takes place, two effects result from it: one in the internality of AK, namely in the inner ZON from its navel downward; and one in the externality of AK, namely in the GAR of Nekudim that clothe it from outside, from the navel downward. For in the externality of AK, the Keter of Nekudim brings down its NHY and clothes them as Mochin in Hochma and Bina of Nekudim. This means that it brings down the Hey Tataa from its Nikvey Einayim, which divided between it and HB of Nekudim, having brought them out to the aspect of a guf; and now it brought the Hey Tataa down to its true place, to the mouth of Nekudim, in the secret of Kamatz, which is beneath the letters YHV (as above, item 12 here, see there). And the YHV, which had been in the aspect of HGT, returned and became the aspect of HABAD, namely the aspect of GAR and a Rosh. But this suffices only for the aspect of HB of Nekudim themselves; to the ZAT of Nekudim, however, no illumination at all is further extended, for the reason that these HB have nothing at all of the aspect of the Hey Tataa, and therefore they have no relation to ZON, who are composed of the Hey Tataa, as written there in item 12, and in item 9 here.

The second effect extended from the above coupling of AB and SAG to the inner ZON of AK, below its navel. For this light descended and breached that Parsa in the internality of AK, which divides the inner ZON and brings them outside the emanation of SAG; and now this was annulled, and the light of SAG once again spread to the inner ZON, as it was before the restriction of NHY, namely up to the end of the legs of AK. For then, Bina, ZA, and Malchut, too, which had gone out from NHY of AK and become the three worlds Beria, Yetzira, Assiya, now returned to the aspect of Atzilut, namely to NHY of AK as at first. And by this you will understand the words of the ARI mentioned above, who says that the Parsa is a correction for the sake of Beria, as above in item 14. For through the correction of rising and descending in the Parsa, Beria, Yetzira, and Assiya were restored to NHY of AK, and returned to the aspect of Atzilut.

And since the GAR of Nekudim clothe upon the NHY of AK, a coupling is likewise made here between NHY of AK and HB of Nekudim, as above with AB and SAG. And it imparted to them the light of Malafum, which is the secret of a Vav and a point, meaning the aspect of the Hey Tataa illuminating within the letters of YHV — the Hey Tataa being called a point, and the aspect of the Peh of Nekudim being the secret of a Vav — and the point came within the Vav, and became included in the Vav of HB. Understand this well. For before they received the secret of Malafum from NHY of AK, they could not impart anything at all to the ZAT, since they had no inclusion of the Hey Tataa, as above in item 9, see there. For the Hey Tataa remained in Nikvey Einayim, which is the secret of NHY of Keter of Nekudim, and the YHV — meaning, lacking the Hey Tataa — descended to HB, which are AHP of Keter. But now that the Vav of the YHV received the Hey Tataa, which is the secret of the point within the Malafum, from Yesod of AK, and Hochma and Bina became included with the Hey Tataa, HB returned and coupled upon it, meaning that they extended the upper light upon this screen, which is composed of the Hey Tataa, and extended a level of Keter; and this light returned and was imparted also from above downward to the ZAT, into the aspect of a guf, as written in its place, in Part 7.

This is the fourth step that the Hey Tataa made, namely that it came within the letters of YHV, which are HB of Nekudim, in the secret of the point within the Vav, as above, from where it could spread to the guf of Nekudim, called the seven lower Sefirot of Nekudim, as above. Understand and delve deeply into the matter of these four steps that the Hey Tataa made, from the time of its joining in the first Hey within the vessels of the inner NHY of AK, until it came within the letters, which are the vessels of HB of Nekudim, from where it could come to its place, namely in the ZAT of Nekudim. For the first step it made was from NHY of AK to Nikvey Einayim, in the secret of Holam, and in this step there are three degrees: the first, in Nikvey Einayim of the Rosh of SAG; the second, in Nikvey Einayim of YESHSUT, which is at the place of the navel; the third, in Nikvey Einayim of Keter of Nekudim. And in all of these it was in the secret of Holam, which is above the letters YHV, namely in the secret of the Hey Tataa in the eyes and YHV in AHP. And in this aspect, the YHV, which are the AHP, were entirely clean of the Hey Tataa, as above in item 10. And the second step it made was from Nikvey Einayim of Keter of Nekudim to the mouth of Nekudim, in the secret of Kamatz beneath the letters YHV, whereby HB returned to the aspect of a Rosh, for the YHV, which had been in the aspect of HGT, went out and came to the aspect of HABAD of a Rosh; and they are still clean of the Hey Tataa, since it is found below them in the secret of Kamatz.

And the third step it made was through the coupling of Yesod of AK, at which time it came to be received within the vessels of HB, namely within the letters YHV, at which time, through the coupling of AVI, it descends to its place, to ZON of Nekudim; and this is the fourth step. And know that this step is called the outward step. Its meaning is that here it went out, outward from Atzilut, for the vessels of the seven lower Sefirot, in which the Hey Tataa spread, illuminated at first outward of Atzilut, by the power of the illumination of Yesod of AK, which restored BYA to Atzilut, as above. But the ZAT could not endure so, and their BYA returned and went out and separated from Atzilut, which is called the breaking of the vessels, as written in its place. Therefore this last step is called by the name the outward step. Understand this. And above, in item 10, we explained two steps within the aspect of Holam itself, for there is an aspect of Holam that has no correction of the Parsa in it, namely that it can spread beneath the letters — this being the Hey Tataa in Nikvey Einayim of YESHSUT — and there is an aspect of Holam in which there is a matter of rising and descending, namely the Hey Tataa in Nikvey Einayim of Keter of Nekudim; and we counted these as two steps. Accordingly there are five steps here, namely four steps until its coming within the vessels of HB, and one outward step, in the manner explained above.

And we must understand well the difference between the two aspects of Holam mentioned above: that the aspect of the Hey Tataa in Nikvey Einayim of the first Rosh never again descends from its place, whereas the Hey Tataa of the second Rosh, which is the Keter of Nekudim, descends downward through the coupling of AB and SAG. The reason is, as explained above in item 15 here, that the essence of the correction of the Parsa is to conceal and hide the power of the Hey Tataa found in Nikvey Einayim of the upper Rosh, at the time the Hey Tataa of the lower Rosh descends to the place of the mouth, see there. And this matter of correction cannot be imagined in the first Rosh itself, since there the Hey Tataa is in the place of its first emanation, in the aspect of its joining with the Hey Rishona; and had it descended from there, it would have had no way to rise again. The entire matter of the Parsa is nothing but an offshoot of this Hey Tataa that rose in Nikvey Einayim of the first Rosh, and therefore it cannot descend from its place, since there is nothing to conceal its power. But once the Parsa was born beneath the first Rosh, and the AHP that went out from the first Rosh themselves divided into GE and AHP, it then became possible for the Hey Tataa to descend from this Nikvey Einayim of this Rosh. For the Parsa conceals the Hey Tataa in Nikvey Einayim of the first Rosh, in such a way that the essential power of the inclusion of the quality of mercy in judgment is made, in Nikvey Einayim of the first Rosh, into a fixed and permanent root; except that the Parsa can conceal its power at times, and not permanently. And the action of this inclusion, namely the rising and descending mentioned above, has its place in the second Rosh.

You must also remember the need for the two aspects of couplings that took place in Hochma and Bina of Nekudim, explained above, namely: the matter of the clothing of NHY of Keter of Nekudim as Mochin in HB, and the matter of the illumination of Yesod of AK, of the point of Shuruk, to HB of Nekudim. For the coupling of NHY of Keter benefited only HB, namely the aspect of the Rosh of Nekudim, since through the descent of the Hey Tataa to the place of the mouth, HB returned to the aspect of a Rosh. But it did not benefit at all the aspect of the guf of Nekudim, which are the seven lower Sefirot, as above in item 10. Therefore the illumination of the inner NHY of AK, which are themselves the aspect of the Hey Tataa, was needed, as above (item 7, Sub Header “The matter”). And once HB received the illumination of the Hey Tataa from Yesod, in the secret of a Vav with the point within it, namely the Hey Tataa — for the point came within the vessels of HB — this light is the very ZAT that came to Bina of Nekudim, who bore them, and they came down to their place.

We must further explain: it is known that every lower Partzuf clothes its upper one from the Peh of the Rosh downward, as written well regarding the preceding Partzufim of AK. If so, why does this Partzuf of Nekudim, which was emanated from Partzuf SAG, not clothe it at all — for the Keter of Nekudim begins below the end of the entire Partzuf of SAG, but rather clothes the NHY of the first Partzuf of AK, called Partzuf Galgalta of AK? A further difficulty: what became of the records of Teamim of SAG that remained after the departure of these lights? For by cause of the refinement of the screen, all the lights of the guf are found departing and rising to their Emanator, as is known. And a still greater difficulty: from where does the filling come to the guf of SAG, from the navel upward to the mouth, after the departure of the light from there? For in all the Partzufim, the lower one is found filling and clothing the guf of its upper one after its departure, as is known; but the Partzuf of Nekudim does not clothe its upper one, which is SAG, since it stands below the end of its legs. If so, who fills it after the departure of its lights to the Emanator?

To understand this, we must scrutinize well the words of the ARI here (page 407, item 17), whose language is: “Now all the light extended up to the navel, even that of the aspect of the eyes, is entirely absorbed and included in Akudim, and is therefore not distinguishable; but the light extended from below the navel to its legs — this alone is called by the name Nekudot, since it now stands alone.” End of his words.

And we must understand this: why is the light of the aspect of the eyes, which was emanated from Partzuf SAG, absorbed and included in Akudim of SAG, and not distinguishable at all up to the navel? Is it not that every lower Partzuf clothes its upper one also above the navel, and is nonetheless well distinguishable, not included in it and not absorbed in it?

You must remember here well all the causes in the order of emanation of a lower Partzuf from an upper one, explained in the preceding parts. We shall mention but a few of them: the principal cause for the birth of a Partzuf is the refinement of the screen until it equalizes with the Emanator, whereby it raises all the records of the Sefirot of the guf to the Emanator, which remain after the departure of the lights of the guf; and they become included there, in the screen of the Malchut of the Rosh, called the Emanator. Then the records are renewed through the upper coupling of the Rosh, and once the coarseness of the guf in them is recognized, they are forced to leave the aspect of the Rosh and return to the aspect of a guf as at first — but not to the aspect of the navel of the upper one as they were at first, rather to a phase one degree higher than the navel of the upper one, since the last phase is always concealed at the time of refinement, until it leaves no record. And the navel of the upper one is always the last, concealed phase; therefore the corresponding phase in the guf of the upper one is found to be one degree above the navel of the upper one, as is known. And this applies in all the Partzufim. See above, page 204, answer 210.

And on the order stated above, the Partzuf of Nekudim, which is MA and BON of AK, was also emanated from its upper one, which is Partzuf SAG of AK. For through the refinement of the screen of the guf of Partzuf SAG of AK, until its form equalized with the Emanator, which is the Malchut of the Rosh of SAG, it raised all the records that the lights left behind after their departure from the guf to the Emanator. And after their renewal there in the coupling of the Rosh, and once their coarseness was recognized, they left the Rosh and descended to the corresponding phase in the guf, which is one degree above the navel of SAG, namely the place called the chest of SAG; and from the chest upward, they came out, through coupling with the upper light, as the ten Sefirot of the Rosh; and from the chest of SAG downward, the ten Sefirot of the guf came out, in Toch and Sof, down to the navel, namely down to the end of the legs of SAG. This is the order of all the Partzufim.

Indeed it is known that this screen of the guf of SAG, which became refined and rose to the Malchut of the Rosh of SAG, namely to Nikvey Einayim, to phase one of the Rosh, is also composed of the records that remained from the lights of the inner ZON of AK, after the departure of their lights from them (as above in Inner Light, page 390, Sub Header “And know”), see there throughout. And it is found that there is here, in the refinement of the screen of the guf of SAG, a great change from all the other Partzufim, for it is composed of two kinds of records from two distinct Partzufim: the first are the records remaining from its own Partzuf; the second are the records remaining from the ZON of Partzuf Galgalta of AK — and these are far apart from each other, since the records of its own come from a screen of phase two, while the records of the inner ZON of AK come from a screen of phase four. Therefore, once they became included in the screen and rose to the upper coupling in the Rosh of SAG, two kinds of couplings resulted from them there: the first, upon the records of its own, from which came the light of the eyes that spread to the navel (as above, item 22 here, in the words of the ARI), of which he says that it is absorbed and included in Akudim and is not distinguishable. And the order of its clothing is as above: once its coarseness was recognized and the screen descended from the Rosh to the chest, it brought out the ten Sefirot of the Rosh from the chest to the mouth of SAG, and the ten Sefirot of the guf from the chest downward, to the end of the legs of SAG, which is the place of the navel of AK. And the second coupling was made upon the records included of phase four, namely the light of Nekudot of SAG, which clothed in those ZON of Partzuf Galgalta of AK, in which the phase four there had become joined (as above in Inner Light, page 395, Sub Header “Rose”); and this is the light that descended from the eyes and spread below the navel of AK, of which the ARI says that it alone is called by the name Nekudot. For it is what came out in the aspect of the Hey Tataa in the eyes and YHV in AHP, as above.

In truth, this division mentioned above, of the two Partzufim from the navel upward and from the navel downward, was already rooted in Partzuf SAG itself, even before its departure. For even then the ARI brings (above, page 396, item 6) that it divides into Teamim and Nekudot: the Teamim of SAG being that part of SAG that did not become mixed with the inner MA and BON, and which he likens to AVI, extending to the navel of AK; and the Nekudot of SAG being that part of SAG that clothed and joined with the inner MA and BON, which he likens to YESHSUT, and which begins from the navel downward, see there and in Inner Light. Thus already in Partzuf SAG, before the departure of its lights, two distinct Partzufim had already been rooted in it, by force of the joining with phase four of the inner MA and BON: its upper Partzuf being called Teamim, and being the aspect of AVI; and its lower Partzuf being the aspect of YESHSUT, called Nekudot.

Now it has been explained that the outer Partzuf MA and BON of AK, emanated from the outer Partzuf SAG of AK, divides into two Partzufim: the upper one, up to the navel, and the lower one, from the navel downward. And when you consider both of them as the measure of a single Partzuf, in the manner of Teamim and Nekudot of SAG, then the upper one is considered the aspect of GAR, and the lower one the aspect of VAK, which are, in measure, like AVI to ZON of Atzilut.

By this you will understand what is brought in many places, that the GAR of ZA remain in Ima at the time of his emanation and do not go out with him. For it has been explained above, item 8 here, that the world of Nekudim is the first ZON revealed in the worlds, namely MA and BON, as is known; and it has also been explained that the essence of MA and BON is its joining with phase four (as above, item 6 here). And it is always emanated from Partzuf SAG, which is the Partzuf of Bina; for as it is here, so it is in all the worlds. This is why SAG is called by the name Ima [mother], being the Emanator of ZON, namely of MA and BON.

And you find, in the first MA and BON, emanated from SAG of AK, that it is forced to come out in two Partzufim: a Partzuf of GAR, from the mouth of SAG to the navel, which is not composed of the Hey Tataa; and a Partzuf of VAK, from the navel downward, which is composed of the Hey Tataa, as above. And the upper Partzuf, above the navel, is absorbed and included in Akudim of SAG, since it has nothing at all of the aspect of Nekudim, namely the joining with the Hey Tataa; and only the Partzuf from the navel downward is considered the Partzuf of Nekudim, namely MA and BON. Thus the GAR of MA and BON remain and are absorbed in the guf of Ima, namely SAG, and do not go out with MA and BON — meaning that they do not join with them at all, being entirely a separate Partzuf from them, as above in the words of the ARI, that the light from the mouth to the navel is absorbed and included in Akudim of SAG. And it is known that all the powers in an upper one must be found in all the lower ones from it. Therefore the matter of the division of MA and BON into two Partzufim, GAR and VAK, which came about in the first MA and BON, applies in all the Partzufim of MA and BON from here on: the GAR remain attached and absorbed in their Emanator, namely in Ima, and VAK alone go out under the name MA and BON.