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For the whole expansion of the Nekudim came from the sockets of the eyes, meaning the screen of Behina Alef. It follows that after the shattering of the vessels was completed, the screen was refined entirely of its coarseness and became equal to the aspect of the screen of the Rosh, and it is thus considered to have risen there, to the Rosh, and to be included in the screen of the Rosh, for equivalence of form makes them one, as is known. You already know that all the records of the expansion of the Nekudim are included from the screen. Hence it follows that the screen that was refined carried with it the whole expansion of the Nekudim up to the GAR, meaning to the Rosh of Nekudim. (Inner Light, page 599, Sub Header, “Returned”)

Because the GAR of the Nekudim, too, was not complete, for after the illumination of the coupling of AB-SAG of AK in the Nekudim ceased, the lower Hei and the restriction returned to the place of the sockets of the eyes, at which point they were not fit for coupling. Hence GAR, too, was compelled to rise up to the one above them, which is the head of SAG of AK. (Inner Light, page 601, Sub Header, “The Raising,” and Inner Observation, item 3)

In truth, only the Nekudot of SAG are considered to be above the Nekudim, and not the Taamim of SAG, as explained in Inner Observation, Part 6. However, through the raising of MAN, the Nekudot of SAG are found joining with the Taamim of SAG into one, and the Nekudot do not rise by name. (Inner Light, page 601, Sub Header, “The Mochin”)

For the entire matter of the raising of MAN is the arousal of the connection that Bina of AVI has with ZON of AVI, to impart to them the illumination of Hochma, as written (Part 7, answer 35). And from this comes the rule that MAN rises only from the aspects of ZON in every Sefira, and the place of the rising is the Bina in every Sefira. (Inner Light, page 604, Sub Header, “And They Need”)

The filling of HaVaYaH with Yodin indicates that the second restriction is not revealed in them, but they are only of the aspect of the first restriction. And the filling of HaVaYaH with Alfin indicates that the coupling comes from the second restriction (as explained at length above, Part 6, Answer 1). This is hinted at in the shape of the letter Aleph, for its shape is two Yods with a Parsa between them: the upper Yod is the secret of Keter and Hochma that remained in the degree, and is the secret of the Upper Waters; and the lower Yod is the secret of AHP that went outside; and the line separating between them is the secret of the Parsa, through which, by the upper coupling of AB and SAG, a new light comes out and breaks through this Parsa, and returns AHP to the degree. (Inner Light, Item 603, Sub Header, “MA”)

See Part 6, answer 1 — this is explained there at length. (ibid., Sub Header, “And although”)

See above, answer 52, that the entire expansion of the Nekudim comes from the coarseness of phase one, and it is known that the last phase of coarseness is lost at the time of purification. Hence, nothing remained in the screen but the residue from the coarseness of Keter, and so the coupling took place in the place of the forehead, which is the aspect of Keter. (Inner Light, page 599, Sub Header, “Decree”)

The Galgalta divides into GAR and ZAT, corresponding to Bina and corresponding to Tifferet: from the forehead upward, which is covered with hair, is considered GAR, and there is no revelation of the illumination of Hochma there; and from the forehead downward is the phase of the ZAT of Bina, which is the place for the revelation of the illumination of Hochma. (Inner Light, page 604, s.v. "and they need")

Because there is no longer any actual coarseness in the screen, but only the aspect of the root of coarseness, it therefore does not even have a subtle aspect of looking, but only the revelation of illumination alone. (Inner Light, p. 604, entry "The words")

Phase Four, Phase Three, and Phase Two — which are the three levels of Galgalta, AB, and SAG — came out in AK. Phase One, which is the level of ZA, came out in Nekudim. And the phase of the coarseness of Keter came out in Atzilut, which is the level of Malchut, called BON. However, since there is there the aspect of the record of Phase One of clothing, which is the level of ZA, Atzilut, too, is therefore also called by the name MA. (Inner Observation, item 2) (Note by our master the author: but in order to distinguish it from the MA of AK, which is the Nekudim, it is called the new MA.)

Because the new light that broke through the curtain, which the Nekudim received from AV and SAG of AK, caused them a complete expansion, just as in AK itself. (ibid.)

This is according to the distance of the second restriction from the first restriction, which is the place of the Bina and ZON of the NHY of AK. For the legs of AK end at the point of this world, while the legs of Atzilut end a little higher, in the Bina of the NHY of AK. (Inner Light, page 607, s.v. "a little")

It is by force of the lower Hei that rose to the forehead, meaning to Keter, where the root of the Partzuf is. There it received great force and strength, so that even at the time of the coupling of Gadlut, when a new light descends and breaks through the Parsa, the Parsa nonetheless remains in its existence, and the boundary is not annulled — only an illumination expands and connects the AHP to the degree. (Inner Light, page 616, Sub Header, “And Behold You”)

See answer 64 below.

In the Rosh of SAG of AK, that is where the joining of the quality of mercy with judgment began, but only through the inclusion of the coupling of the screen of the Guf within the Rosh, and even this was revealed only in the secret of the hairs of the beard. (Inner Light, p. 630, entry "And behold you")

Because of the absence of the light of Chochma in them. For due to the second restriction, the point of restriction rose from this world to the place of the Bina of the NHY of AK, where the Parsa that separates Atzilut from Beria was made, and there the line from Ein Sof ended, and the three worlds of BYA are found below the point of restriction, for the light of Chochma cannot pass from the point of restriction downward, as is known. Hence they are called the worlds of separation, for they were separated from the light of Chochma, which is the essence and vitality called Atzilut. (page 599, Sub Header, “To Give Life”)

For all the Partzufim of Atzilut came out upon the screen and the records of Nekudim, and since the reign of the ten Sefirot of Nekudim spread into BYA, the coarseness of BYA is mixed into those records. Hence, after their inclusion in the coupling of the head, in which the coarseness that was originally in them was renewed, the coarseness of BYA, too, was revealed in them. Therefore, at the time of their birth — meaning, after their coarseness was discerned and they came out from the head — they were compelled to fall and come to BYA, because the coarseness of BYA, too, was discerned in them. (Inner Light, page 637, Sub Header, “And It Is Fitting”)

And you need to know that Atik is an intermediary between AK and Atzilut, meaning that both restrictions apply to it. For on the part of the Malchut of AK clothed within it, it is considered like AK, meaning of the first restriction, which ends at the point of this world. However, on the part of its own screen, it is considered the second restriction, and it ends at the Parsa between Atzilut and Beria, like the rest of the Partzufim of Atzilut. You also know that those AHP of the ten Sefirot of NHY of AK, in whose measure is the place for BYA, are considered only NHY of NHY, since the Bina that goes outward is only from her ZAT downward, but in her GAR, which are the light of Hassadim, the matter of going out does not apply at all, since the light of Hassadim is never restricted and never coarsened, for the whole matter of restriction applies only to the light of Hochma. It follows that only ZON of Bina, and the true ZON, went out beyond Atzilut. And through the power of the illumination of the correction of the lines, the HGT of ZON were also raised to Atzilut, so that the KHB HGT of the ten Sefirot of these NHY remained within Atzilut, and only NHY alone went out from them to Beria. And when you divide them by the secret of the thirds, you find that of the two upper thirds of each line — namely Hochma-Hesed of the right line, Bina-Gevura of the left line, and Daat-Tifferet of the middle line — remained within Atzilut, and only the lower thirds went out to Beria, namely Netzah of the right line and Hod of the left line, meaning the lower third of the right and the lower third of the left. But the lower third of the middle line is not present here in NHY of AK, since the whole illumination of the middle line is Yesod, and in Yesod there are only two thirds, as is known, and it has no lower third. Hence Atik, too, on the part of the Malchut of AK clothed within it, is likewise drawn down to the point of this world, and hence the two lower thirds of its Netzah and Hod go out to BYA — just like AK. (Inner Light, page 641, Sub Header, “And It Is Found”)

Malchut is so called when she is without the sweetening of the attribute of mercy, for ‘human breasts’ indicate the sweetened abundance in the attribute of mercy, by which Malchut was corrected in the second restriction. And ‘animal breasts’ indicate that she lacks the connection of the attribute of mercy that sweetens her. Therefore, those lower two breasts of Netzach and Hod of Atik, which are found below the Parsa of Atzilut, and which nurse the Partzufim by force of the first restriction — where Malchut is not yet sweetened there in the attribute of mercy — are called ‘animal breasts.’ This is the secret of their standing in the place of nakedness, meaning that the external forces have a hold in them, since they lack the sweetening of the attribute of mercy. (Inner Light, Item 643, Sub Header, “And They Are Called”)

For two corrections are needed: the first is the separation of the coarseness of BYA that is in them, and the second is the aspect of existence while they are still in Beria. Since Atik includes within him the two forces of the first restriction and the second restriction, as above in the preceding Answer 69, by drawing from the Ben Shesh of his Netzach and Hod, they acquire these two corrections: by the force of the second restriction corrected in him, they acquire the power to separate the coarseness of BYA that is in them, and by the first restriction included in him, they receive from him the aspect of existence and vitality while they are still in BYA. (Ibid., Sub Header, “The Essence”)

For although they have only the level of a single Sefira, namely the level of Malchut alone, nevertheless, by virtue of the correction of the lines that they attained, they became three Sefirot in width — right, middle, and left — which are therefore called NHY. But their level was not enlarged. (Inner Light, page 608, s.v. "gestation")

For although the last phase, which is phase one, was lost, still an aspect of clothing remained from it, as is known. However, there are no vessels from it, since vessels expand only from the aspect of coarseness. Therefore, there is also there the stature of Zeir Anpin, which is MA, but since there are no vessels in it, it clothes in NHY, in the secret of three within three. (613, Sub Header, “And Already”)

The screen and the records included in it rose to the inclusion of the coupling in the Rosh of SAG, and after their coarseness was recognized, they descended to their place, namely to the Peh of the Rosh of Nekudim, and that same coupling that was in them in the inclusion of the upper one returned to them, and they brought forth the ten Sefirot of the Rosh from the Peh of Nekudim and upward to the Tabur of AK, and from the Peh of Nekudim downward to the end of Atzilut came out their Guf. (Inner Light, page 610, Sub Header, “Light”)

Because the new Mah emerged upon the screen of Nekudim after it was refined, as is known, and the entire root of Nekudim is from the navel of AK downward, for above the navel is the aspect of Akudim, as is known. (Inner Light, p. 606, entry "And the light")

Since GAR of Nekudim were likewise not complete, and they too were corrected by this coupling of the Rosh of Atik, which is the phase of their male, they therefore held it in their place. (Note from our master the author: This is not necessary at all, for Atik is the first head of Atzilut, like Yeshsut of Nekudim, and hence its place is from the end of Tifferet of Nekudim to the navel, equal to GAR of Nekudim.) (Inner Light, page 611, Sub Header, “And Indeed”)

Because the ten Sefirot of the Rosh of Atik came out there in their place, namely from the Peh of the Rosh of Nekudim and upward to the Tabur of AK, and this level illuminates all of GAR of Nekudim standing there, hence Atik is considered to have taken the GAR of Hochma and Bina. However, from the phase of Bina, it also took Hesed, because as long as there is no expansion of Bina into ZAT, the light of Hesed is found standing in GAR of Bina. (Inner Light, page 626, Sub Header, “And Also”)

Because it is the Malchut of AK that clothes in Atik of Atzilut, which comes from the first restriction, whereas all the Partzufim of Atzilut are from the second restriction, in which Malchut is sweetened in the quality of mercy, in the secret of Bina. Therefore, the Malchut of the first restriction has no revelation whatsoever in the world of Atzilut, and she is hidden in the head of Atik. (618, items 23–24)

It is revealed at the end of correction, in the secret of the verse, “The stone the builders rejected has become the cornerstone.” (618, Item 24)

Because there was a nullification in their Achoraim at the time of the shattering of the vessels, for they fell from the aspect of Rosh to Guf, they therefore require the correction and sweetening of the new Mah. (Inner Light, p. 619, entry "From AVI")

For after the residues of smallness included in the screen were corrected, the residues of greatness included there could not receive anything from this illumination. Therefore, they, too, were aroused and rose as MAN to the head of SAG. And then, in order to illuminate them with the illumination of Hochma, SAG turned its face to AB in a face-to-face coupling, and the illumination of the coupling from AB brought the lower Hei down from the forehead to the mouth. (Inner Light, page 609, Sub Header, “Multiplication”)

For the Mochin of Gadlut of Aba ve Ima also come from the second division of Nekudim, from the aspect of PBP, which were there completed entirely in each of their aspects of GAR, before they received the MAN of Vav and a dot from the Yesod of AK. And it is known that the breaking occurred only in the Mochin that come from the MAN of the Yesod of AK, and although the Mochin of the second division were also nullified, this was only because they became joined together with the Mochin of the third division that come from Vav and a dot. Hence, now that they have already been clarified and separated from the Mochin of the third division, there is no longer any flaw in them, and the Mochin remain fixed. Moreover, the whole matter of the lack of permanence in the Mochin is due to the flaw that the lower ones raise, and the deeds of the lower ones do not reach the aspect of the Mochin of Aba ve Ima that come from the second division, since the lower ones have no part in them, for they come from the Mochin of the third division. Hence they cannot, through their deeds, cause the departure of the Mochin except in ZON, whose Gadlut likewise comes from the third division. (Inner Light, page 620, Sub Header, “In AVI.” And page 658, Sub Header, “And With This You Will Understand”)

The Mochin fixed in Atik, Arich Anpin, and Aba and Ima of Atzilut were corrected from the second division of Nekudim, where the correction was only in the heads alone, which are regarded as the phase of the Ketarim; but the nine lower Sefirot of Nekudim, namely the bodies in them, came out only from the third division, as is known. Accordingly, it is found that all the Nefesh, Ruach, Neshama, Haya, Yechida of Atzilut are the Nefesh, Ruach, Neshama, Haya, Yechida of Keter alone, and they lack the nine lower Sefirot in comparison to Nekudim. (Inner Light, page 684, Sub Header, “And With This”)

All the Mochin that come out by the MAN of the third division of Nekudim, which are of the phase of the MAN of a Vav and a dot, are not fixed in Atzilut, but depend on the deeds of the lower ones. And this is because these Mochin do not come out except through their good deeds, and this is the reason that when the lower ones are not worthy, these Mochin return and depart, since these Mochin came out chiefly by their merit alone. (Inner Light, page 659, Sub Header, “However”)

See above, answer 84.

The Mochin of ZON, since they come to them through good deeds and MAN that the lower ones raise, as said above in answer 84, therefore, when they are not worthy, they can flaw them, meaning that the Mochin depart. But above ZON, the Mochin in them were corrected from above downward, not through the deeds of the lower ones, namely from the MAN of the second division, in which the lower ones have no part at all. (Inner Light, page 633, Sub Header, “And This”)

The first division is the smallness (Katnut) of the Nekudim, which came from the sockets of the eyes, which is the state of back to back (AB“A) of Aba ve Ima. The second division is from the new light that broke through the Parsa and descended and shone through the navel of Adam Kadmon, bringing the letter Hey down to its place, to the mouth of the Nekudim; and Aba ve Ima returned to the aspect of Rosh and attained their GAR, which is the state of face to back (PB“A) of Aba ve Ima, for Ima still does not turn her face to Aba, because it is a desire of grace. And the third division is the aspect of the Mayin Nukvin of Vav and a dot, which Aba ve Ima received from the Yesod of Adam Kadmon, which returned Aba ve Ima to the state of face to face, and they bore the Mochin of the seven lower (ZAT) of the Nekudim, all of them. (Inner Light, Item 624, Sub Header, “And in This You Will Understand That There Is”)

The Mochin that were corrected by the first two divisions remain permanently corrected and never depart again, and the actions of the lower ones do not reach them. However, the Mochin that come from the MAN of the third division, since they come from below upward — meaning that the lower ones must raise this MAN — are therefore also reached by a flaw from the lower ones, and these Mochin are not permanent, but rise and fall according to the actions of the lower ones. (page 625, Sub Header, “The Choicest”)

The couplings of the Partzufim, in regard to the fixed Mochin in Atzilut, are considered a coupling that is not entirely complete, and this is for two reasons: First, in relation to their former state that they had in Nekudim, they lack the nine lower Sefirot, as said above in answer 83. Second, that they cannot bestow upon ZON the Mochin of the birth of souls, but only the Mochin of AHBA alone. (Inner Light, page 661, Sub Header, “Now”)

The couplings of the Partzufim from the aspect of the Mochin of greatness, which come by means of the Mayin Nukvin that the lower ones raise up to Zeir Anpin and Nukva — whereby the Partzufim each rise above their degree — are called ‘a complete coupling, but not entirely.’ For on one hand it is called a complete coupling, since these couplings bestow the Mochin for the birth of souls, and from this side they are deemed complete. However, in relation to the state they had at the time of the Nekudim, these Mochin are not complete, since their whole correction comes through the ascents of the Partzufim, and they are found in Beriah-Yetzira-Assiya (BYA), not corrected in their actual place, the way they shone at the time of the Kings, when they were in the aspect of true Atzilut. And from this side, they are still considered incomplete. (ibid., Sub Header, “Division 2”)

At the end of the correction (Gmar Tikkun), when the Mochin of Yechida remain permanently and BYA are corrected in their place to the aspect of Atzilut, which is the secret of the feet reaching the feet [Matei Raglin beRaglin], as above in Answer 33 — then it is considered a completely perfect coupling. (ibid., s.v. "third division")

There is no difference — either all are complete, or all are not complete, even Atik and Arich Anpin. (ibid., Sub Header, “And you”)

Bina is the Jerusalem above, and Malchut is called the Jerusalem below. (ibid., Sub Header, “Now”)

The oath concerns a fully complete coupling, meaning of the aspect of feet touching feet, as it was in the time of the Kings, and as it shall be at the end of correction, for only this is called a fully complete coupling. And God swore that He would not enter into a fully complete coupling in the Jerusalem above, until He enters into a fully complete coupling in the Jerusalem below. (Ibid., Sub Header, “Now.”)

There are four aspects in Abba and Ima, and the fourth aspect of Abba and Ima becomes Mochin for ZON. (Inner Light, page 632, Sub Header, “And behold”)

Since Zeir Anpin is VAK of MA, and the Nukva is VAK of BON, and within the NHY of Aba that are clothed in Zeir Anpin as Mochin there is both MA and BON, and likewise within the NHY of Ima that are clothed in the Nukva there is also both MA and BON — how then can the MA of Ima be clothed in the Nukva, who is entirely BON, and how can the BON of Aba be clothed in Zeir Anpin, who is entirely MA? Therefore, the Mochin of Aba ve Ima exchange places when they clothe in Zeir Anpin and Nukva: the MA that is in the NHY of Ima comes into the NHY of Aba, and the BON that is in the NHY of Aba comes into the NHY of Ima. Then the NHY of Aba has his own MA and the MA of Ima, so that it is found to be entirely MA, and therefore it clothes in Zeir Anpin, who is likewise entirely MA. And likewise, the NHY of Ima, which now has her own BON and the BON of Aba, clothes in the Nukva, who is entirely BON. (Inner Light, Item 668, Sub Header, “It Is Found”)

At the time when AVI are face-to-back, the ZON of Ima are included in the GAR of Ima and have no revelation, because the very essence of ZON is the illumination of Chochma that they receive from Ima, and Ima cannot draw the illumination of Chochma before she turns face-to-face with Abba. But when she receives MAN and turns her face to Abba, she then begets the Mochin for ZON, and then the ZAT are revealed in Ima herself as well, and she now has ten complete Sefirot. These ZAT that are now revealed are called the Mocha DeDaat. (Inner Light, page 645, Sub Header, “And In This”)

The essence of the Mocha DeDaat is only the five Chassadim and five Gevurot, since they are only the aspects of ZON of the Rosh that are revealed through the raising of MAN, as above in the preceding Answer 97. It is known that the essence of ZON is only Chesed and Gevura, whose GAR are called HGT, and whose ZAT are called Netzach and Hod, as is known, and hence the HGT NH of ZA are called the five Chassadim, and the HGT NH of the Nukva are the five Gevurot. But through the illumination of Chochma that they attain from Ima, HGT return to the aspect of HBD, and NHY to HGT, and they acquire new NHY. (Ibid., Sub Header, “Although”)

For Daat contains only five Chassadim and five Gevurot, as above in Answer 98, since HGT became HBD. Thus HB are found in Chesed and Gevura, and Daat in Tiferet. You already know that above the Chazeh of Tiferet, the Chassadim are covered, and the illumination of Chochma is revealed only from the Chazeh downward, and hence the light of Daat clothed in Tiferet is divided, even now, into two aspects: above the Chazeh, Daat is covered, and is called “the concealed Daat,” and from the Chazeh downward, where the Chassadim are revealed, it is called “the extended Daat.” (Ibid., page 646, Sub Header, “Also”)

For the male, who is MA, has a root also from BON that belongs to the female, since he bestows the BON upon the female, hence the root necessarily remains in him, as is known. But the female has only BON, which is her own part, while from MA she has only an illumination alone, and therefore her Daat is light, for she has only the five Gevurot from BON, and lacks the five Hassadim that are from MA. (Inner Light, page 620, Sub Header, “Her Daat”)

The root of the emergence of Bina from the Rosh of AA is likewise rooted in the ten Sefirot of direct light, for Bina of direct light, being desirous of Hesed, turns her back to Hochma and her face to Keter — meaning she does not wish to receive the light of Hochma, but rather nurses the light of Hassadim from Keter of direct light, as was explained in Part One. Hence now in Atzilut, where Keter itself divided and became two Partzufim, Atik and AA — Atik being the root for the imparting of Hassadim, and AA being the root for the imparting of Hochma — since it is not the nature of Bina to receive Hochma but rather Hassadim, she came out from this Rosh, that of AA, which is the root for Hochma, and she receives the light of Hassadim from Atik, who is the root for Hassadim, as stated. And for this reason Bina does not come out from the Rosh of Atik, even though it is higher than AA, because there is all her nursing and her desire, but she has no nursing from AA, since he is the root that imparts Hochma, as explained. And likewise, for the same reason, Bina did not come out from the Rosh of Aba ve Ima, since the level of Aba ve Ima of Atzilut is the level of Bina, which is also the light of Hassadim; hence she also has a place there in the Rosh, as stated (in Inner Observation, item 10, Sub Header, “And You Shall Understand”). And there are yet other reasons for the matter of Bina's emergence from the Rosh of AA, as stated (in Inner Light, page 634, Sub Header, “And the Partzuf, at the Outset”).

When the lower one rises as MAN to the upper one and returns Aba ve Ima of the upper one face to face, then the bottom Hey descends, and afterward the AHP are returned to the Partzuf, and the level of Gadlut comes out there for the sake of the lower one. Now, these AHP that returned to the Rosh due to the descent of the bottom Hey do not belong to the upper one at all; rather, they are the portion of the lower one who rose there as MAN. For example, if the lower one is AA, then the AHP that were returned by the illumination of the coupling through Aba ve Ima of Atik do not belong to Atik at all, since a complete NHY of Atik is already there, which it attained during its inclusion in the Rosh of SAG of AK. Moreover, the AHP that belong to Atik are of phase four and the level of Keter, whereas these AHP that came out through the power of the inclusion of the coupling of AA are only of phase three and the level of Hochma. Hence, although they came out in the Rosh of Atik, they nevertheless belong to AA. And so, when AA comes out from the Rosh of Atik and comes to its place, it takes with it the AHP that came out for its own MAN while it was in the Rosh of Atik. Now, on the one hand, one might consider them a part of Atik, since indeed they came out there in the Rosh of Atik; however, since they do not belong to the aspect of Atik, they must be considered the aspect of AA, and hence they descend as garments of Mochin and clothe the Rosh of AA. And so it is with all the Partzufim: those AHP that came out on account of their own MAN, in their inclusion in the upper one, are drawn with them when they go out from there to their own place, and are considered garments of Mochin for them, for the reason explained. And you already know that AHP are always considered the aspect of NHY. Hence we call these AHP by the name NHY. (Inner Light, page 637, Sub Header, “Now”)

For the NHY of the upper one that are clothed as the garments of Mochin in the lower one are, in truth, only the portion of the lower one, since they came out there in the upper one because of his MAN, as said above (previous item). However, these NHY of the upper one that are clothed in the lower one are not at all the phase of a head, but the phase of a body, and they are the very self of the upper one; only that the lower one fills them with his illuminations, in the way that every lower one fills the body of the upper one. (Inner Light, page 636, Sub Header, “GAR”)

There are three phases of NHY of the Rosh: first, the NHY of the Rosh of the Partzuf itself; second, the NHY of the Rosh that are revealed in it through the raising of MAN by the one below it; third, the NHY of the Rosh that are revealed in it through the raising of MAN by the son of the one below it. (ibid., s.v. "and you shall know")

Netzach and Hod are considered the aspect of GAR, and Yesod is ZAT. And they divide in this manner: Netzach divides into three thirds along the right line, namely Hochma, Hesed, and Netzach. Hod divides into three thirds along the left line, namely Bina, Gevura, and Hod. And Yesod divides into three thirds, namely Daat, Tifferet, and Yesod, along the middle line. And you should understand that the two lines, right and left, have the standing of GAR, and the middle line has the standing of ZAT, for Hochma and Bina are GAR, and Daat is their ZAT. Likewise, Hesed and Gevura are the aspect of GAR, and Tifferet is the aspect of their ZAT; and likewise, Netzach and Hod are the aspect of GAR, and Yesod is the aspect of their ZAT. (Inner Light, Item 644, Sub Header, “Also”)

The Rosh of Atik clothes from the navel of AK downward to the mouth of Nekudim, meaning throughout the entire place of the three first Sefirot of Nekudim. And the seven lower Sefirot of Atik clothe in the place of the seven lower Sefirot of Nekudim. (Inner Light, p. 611, entry "Indeed")

The Rosh of AA clothes from the Peh of Atik downward to the Chazeh. The reason for this is that the screen of Behina Gimel has its source in the aspect of the screen of the Guf of Behina Dalet, as it was in AK, and as it was in the Partzufim of Nekudim, from where all the screens of Atzilut came. Hence, after AA was included in the inclusion of the coupling of the head of Atik, the coarseness of the Guf that was in the screen was discerned, and so it returned to its place, the place of the Chazeh of the Guf of Atik. From the Chazeh upward to the Peh it elicited the ten Sefirot of the Rosh, and from the Chazeh downward to the end of Atzilut it elicited the ten Sefirot of the Guf. (Inner Light, page 626, Sub Header, “And Arich”)

The Rosh of Aba ve Ima clothes AA from the Peh downward, down to the chest of AA. For the screen of phase two, over which the level of MA of Aba ve Ima came out, is the aspect of the screen of the Guf of phase three, which is the level of AA — just as in the cascading of the Partzufim of AK and Nekudim. Hence, after the inclusion of the coupling of Aba ve Ima in the Rosh of AA was completed, they went out and descended to their place, and came to the place of the chest of AA, and the ten Sefirot of the Rosh came out from the chest upward to the Peh of AA, and the ten Sefirot of the Guf, from the chest downward to the Tabur of AA. And the reason Aba ve Ima were not drawn down to the end of the legs of AA, but were cut off at the Tabur of AA, stems from the power of the correction of the Parsa within the innards of AK, which separates between AB and SAG of AK, considered Akudim, and ZON of AK, considered Nekudim. And so it is also in Atzilut, where the Parsa was corrected within the innards of AA, separating between Aba ve Ima, which are the aspect of Yod-Hey of Atzilut, and ZON, which are the aspect of Vav-Hey of Atzilut. And the difference between them is similar to the difference of the Parsa in AK, for Aba ve Ima, who are above the Parsa, resemble Akudim of AK, meaning that from their root in AK they are clean of the bottom Hey. And ZON, who are below the Parsa of AA, have within them the joining of the bottom Hey with the first Hey even from their root in AK. This will be explained at length in the coming parts.

The Rosh of ZON clothes from the Tabur of AA downward, to the end of the Tiferet of AA, which includes also the upper joints of the Netzach-Hod that are connected to the Tiferet. The Guf of ZON clothes the remaining lower Ben Shesh that are in the Netzach-Hod-Yesod of AA, to the end of Atzilut, as explained well in its place. However, the ends of Netzach-Hod-Yesod of AVI also extend into ZON, and so ZON are found clothing AVI, too, from the Tabur downward, just as they clothe AA. This is only in the Katnut of ZON, but in the Gadlut of ZON, they clothe AVI from the Chazeh downward, as will be explained at length in its place.

For the Rosh of AA clothes the HGT of Atik, as above in Answer 107, and NHY remained for the Guf of AA, which is its own HGT NHY. And behold, the NHY of Atik divide into thirds: Rosh, Toch, Sof. Where the three upper thirds are considered HBD, the three middle thirds HGT, and the three lower thirds NHYM — this when they are all full of their lights. However, here in Atik, the lower thirds went out beyond Atzilut into BYA, as is known. It follows that the lower thirds are lacking the light of Atzilut, since the light of Atzilut does not go out below the Parsa of Atzilut. And it is known that there is an inverse relation between the lights and the vessels, for when the NHY of the vessels are lacking, the HBD of the lights are found lacking. It follows that there are here only the lights of HGT in the vessels of HBD, which are the upper thirds of the NHY of Atik, and the lights of NHY in the vessels of HGT, meaning in the middle thirds of Atik. Hence the upper thirds, which now have only lights of HGT, clothe the HGT of AA, and the middle thirds, which now have only lights of NHY, clothe the NHY of AA. (Inner Light, page 642, Sub Header, “And Behold”)

The Malchut of Atik that clothes in Arich Anpin is only the illumination of his Malchut, for the Malchut of Atik in its essence is hidden in Radla, as in the words of the Rav, p. 618, Item 23. (Inner Light, p. 632, entry "And behold")

The male of Atik is the level of Keter that came out in Atzilut on the screen of phase four, and the female of Atik is made of four aspects. The first is half of the Keter of Nekudim, which is the aspect of Katnut that came out in the Keter of Nekudim, considered only the aspect of the Guf and Etzem of Keter, since the lower vessels of Keter, which are AHP, came out only during Gadlut, and they are considered the lower half of Keter, which AA took. But Atik took only the upper half, which are the Guf and Etzem alone. The second is the GAR of Hochma, which is the aspect of Aba of Nekudim that came out during Katnut, likewise only of the aspect of the Guf and Etzem alone, since the ZAT of Hochma, which are the aspects of its AHP, were taken by Aba of Atzilut. The third is the GAR of Bina, meaning the aspect of the Guf and Etzem of Bina of Nekudim that came out during Katnut. However, this Guf and Etzem that came out during Katnut in the GAR of Nekudim in truth also includes Bina from the aspect of her own GAR, for although we say that AHP go outward, that does not mean the whole ten Sefirot of the ear, since the matter of going outward does not apply to the GAR of the ear, they being the light of Hassadim; rather, only the ZAT of the ear, which are already in an illumination of Hochma, went outward. Hence the Guf and Etzem that remained in Katnut also include the GAR of the ear. So the Guf and Etzem are considered the three Sefirot KHB. And all three aspects that the Nukva of Atik took from the GAR of Nekudim are the three aspects of GAR, namely GAR of Keter of Nekudim, GAR of Hochma of Nekudim, and GAR of Bina of Nekudim. However, Bina also took Hesed, and this is because as long as the ZAT of Bina had not yet expanded, Hesed was found included in Bina; hence it is considered that the Nukva of Atik took the four first ones of Bina, which are Galgalta, Einayim, GAR of the ear, and Hesed. The fourth is the Ketarim of ZAT of Nekudim, meaning from the aspect of what the Keter of Katnut illuminated to the ZAT of Nekudim, which the Nukva of Atik took as her own aspects of ZAT. And the reason the Nukva of Atik chose for herself all four of the aforesaid aspects is that she took all the lights that the breaking did not strike, and which are found in the place of her clothing, since the Rosh of Atik clothes the whole place where the GAR of Nekudim stood, as above in Answer 106. It follows on its own that she took all the lights that remained standing there. (Inner Light, page 625, Sub Header, “Atik”)

The male of Arich Anpin is the level of Hochma that came out in Atzilut, upon a screen of phase three, in the inclusion of the coupling in the Rosh of Atik. And the Nukva of Arich Anpin is the phase of the lower half of the Keter of Nekudim, which is the phase of AHP of Keter that came out at the time of the Gadlut of Nekudim, by a new light that broke through the Parsa and illuminated the Keter of Nekudim through the Tabur of AK. And it is called the BON of Arich Anpin. (Inner Light, page 626, Sub Header, “And Arich”)

The male of the first pair is the two Sefirot Keter and Hochma of the stature of Bina of MA, which came out on the screen of phase two, within the inclusion of the coupling in the Rosh of Arich Anpin. And the Nukva of the first pair is Zeir Anpin of Hochma of BON, namely half of the Hochma of the Nekudim that remained from the Nekudim after the Nukva of Atik took the GAR within them, which is the aspects of ZON of the ear, and the nose and mouth, that came out in Aba of the Nekudim at the time of greatness, when he received the illumination of the new light from the navel of Adam Kadmon through the Keter. However, the Nukva of the first pair took only the aspect of Zeir Anpin of Hochma of the Nekudim, namely the Zeir Anpin of the ear and the general Zeir Anpin; but the aspect of the Malchut of this Hochma she did not take, for it belongs to the Nukva of the third pair, as we shall write further on. (Inner Light, Item 654, Sub Header, “And It Is Necessary”)

The male of the second pair is the Bina of the stature of Bina, as above in Answer 114, for the second pair is considered, as a whole, to be of the aspect of a Nukva to the first pair. Hence the male of the first pair took the Hochma of MA, who is a true male; and even the Nukva of the first pair is likewise male, for she is the Zeir Anpin of Hochma, who is male, except that, being BON, needing correction from MA, she is therefore termed female. But in the second pair, even the male among them is found to be female, for it is the Bina of the stature of Bina, which is female, except that it is called male because it is from the name MA, which bestows and corrects the BON, and is therefore called by the name male. And the Nukva of the second pair is the lower half of the Bina of the Nekudim that remained after the first four of it were taken by Atik, as above in Answer 106, apart from the Malchut within it, which was taken by the Nukva of the fourth pair, as we shall write below. (Inner Light, Item 626, Sub Header, “And It Is Long”, and Item 654, Sub Header, “And It Is Necessary”)

The male of the third pair is the ZA of the level of Bina mentioned above in Answer 114. The Nukva of the third pair is the Malchut of the Chochma of BON, which is the Malchut of the Gadlut of Abba of Nekudim, which remained from the Nukva of the first pair, as above in Answer 114. Observe that the male and female of the first pair together with the male and female of the third pair — all four of them together — are, at the time of Gadlut, only a single Partzuf, called the Abba of Atzilut, whose MA side is Keter-Chochma-ZA of the level of Bina of MA, and whose BON side is the ZA and Malchut of the Chochma of BON. (Ibid. and Ibid.)

The male of the fourth pair is the Malchut that remains from the stature of Bina of MA, after the males of the three preceding pairs took the first nine Sefirot of this stature. And the Nukva of the fourth pair is the Malchut of Bina of BON, from which the Nukva of the second pair took the Gevura, Tifferet, and NHY of it, as above in Answer 115. And know that the second pair and the fourth pair, all four of them together, become at the time of greatness one Partzuf, called Ima of Atzilut, whose MA side is the Bina and Malchut of the stature of Bina of MA, and whose BON side is the six Sefirot of Bina of BON. Also know that the two upper pairs, the first and second pairs, are called together Aba ve Ima Ilain, who clothe the HGT of Arich Anpin down to the chest; and the two lower pairs, the third and fourth pairs, are called together Aba ve Ima Tatain, or Yisrael Saba veTevuna, who clothe from the chest of Arich Anpin downward. (Inner Light, Item 654, Sub Header, “And It Is Necessary”)

The male of the great ZON is the HGT NHY of the level of MA, which is the level of Nefesh Ruach that came out in Atzilut for the sake of ZA, and the male of the great ZON took all the VAK of this level, and its Malchut was taken by the male of the small ZON, as will be explained below. The Nukva of the great ZON took the VAK of BON, meaning the aspect of the ZAT of Nekudim, aside from the Malchut of Nekudim, which was taken by the Nukva of the small ZON. (Inner Light, page 664, Sub Header, “The ZA”)

The male of the small ZON took the Malchut of MA that remained after the VAK of MA, which the male of the great ZON took, as above. And the female of the small ZON took the Malchut of BON, meaning the Malchut of Nekudim that remained after the VAK of Nekudim, which the female of the great ZON took. (Ibid.)

At the time of greatness, the male of the greater ZON, together with the male of the lesser ZON, become one Partzuf called Zeir Anpin of Atzilut, and then the male is found entirely as MA, namely the ZAT of MA. And the two females of the greater ZON and the lesser ZON likewise become one Partzuf, and then the female is entirely BON, namely the ZAT of the Nekudim. And sometimes they divide into two Partzufim in this manner: the greater ZON, both together, are considered the male, called Zeir Anpin of Atzilut, and it is found to have a side of MA, which is VAK of MA, and a side of BON, which is VAK of BON. And likewise the male and female of the lesser ZON, both together, are considered one Partzuf called the Nukva of Zeir Anpin, and the Nukva, too, is found to have a side of MA and a side of BON, which are the Malchut of MA and the Malchut of BON. (ibid.)

See above, answer 120.

MA means the new coupling that came out for the sake of Atzilut, after all the lights of ZAT of Nekudim and the Gadlut of GAR of Nekudim had departed. For then the whole screen of the Guf of Nekudim was refined, and rose together with all the records of Katnut and Gadlut included in it, to the Rosh of SAG, and was included in the coupling that took place there, and the records within it were renewed, and there first came out the ten Sefirot of Katnut and Gadlut of Atik, and afterward all twelve Partzufim of Atzilut came out one from another. Now, all these new levels are all called by the name the new MA. And it is known that every lower Partzuf fills the vessels that were emptied of their lights when the upper Partzuf was refined; and behold, just so, the whole Partzuf of the new MA likewise fills the vessels of the Partzuf of Nekudim with its lights, and these vessels as a whole are called by the name BON. However, there was here a new matter, for the vessels that are filled with the lights of the lower one, in the case of the Partzufim of AK, are not considered the aspect of a Nukva to the lower Partzuf; rather, on the contrary, they remain more important than the vessels of the lower one. But here the vessels of the upper Partzuf became the aspect of a Nukva to the lower Partzuf, since BON, which is from the previous vessels of Nekudim, became a Nukva to MA, which is lower than Nekudim. And the reason for this is that there is here a great change, since the vessels of Nekudim broke and fell into BYA, which had not happened with the earlier Partzufim of AK. Hence the vessels of BON became the aspect of a Nukva to MA, even though it is lower than they are. And as for the matter of the vessels of the new MA: behold, they resemble the earlier Partzufim of AK, as was explained in the previous parts — that in every Partzuf there are two kinds of vessels. The first are the vessels of the upper Partzuf, whose lights departed on account of refinement. The second are the vessels that come out with the new level of the lower one, since after the ten Sefirot of the Rosh come out, from the Malchut of the Rosh upward, afterward the Malchut expands from herself and within herself into ten Sefirot from above downward, in lights and vessels, in the same measure that the direct light clothed from below upward in the Rosh; and these vessels of the expansion of Malchut from above downward are called the new vessels of the Partzuf, see there. And so it is also with MA: those vessels that came out with the new MA, namely on account of the expansion of Malchut from above downward, which occurs in every Partzuf, are the new vessels of MA, whereas the vessels of the upper Partzuf, namely of Nekudim, are those of BON. See above, Part Four, page 269, Inner Observation, item 68 and item 71. (Inner Light, page 613, Sub Header, “Coupling”)

Its source is in the ten Sefirot of AVI. For the Bina of AVI turns her back to Chochma, not wishing to receive Chochma, in the secret of “for He desires kindness,” and therefore she turns her face to draw the light of Hassadim from the Keter, as explained in Part One. Hence the level of Bina, too, chooses to receive only the light of Hassadim and not Chochma, and it is known that Atik is the root for the bestowal of Hassadim, and AA is the root for the bestowal of Chochma. Necessarily, then, Bina must draw her flow from Atik, and not from AA. (Inner Observation, item 10, Sub Header, “And You Shall Understand”)

The illumination of Chochma preserved from Bina, from the very essence of its emanation, is called “wine preserved in its grapes.” (Inner Light, p. 652, entry "Behold")

The flow of Chasadim, in the secret of “eat, friends,” is called by the name Eating. (page 651, Sub Header, “And the root”)

Since the Nukva of Atik took the GAR of Keter, which are the Guf and Atara of the ear, nothing remained for the Nukva of AA except from Gevura downward of the ear, for the Chesed of Bina always remains in Katnut in the GAR of Bina. Likewise ZON, which were nullified and fell into the Guf at the time of the breaking of the vessels, therefore remained lacking in Chassadim. Hence the male and female of AA stand in right and left, for the coupling of right and left indicates the bestowal of Chassadim, while the coupling of face and back indicates the bestowal of Chochma. (Inner Light, page 652, Sub Header, “Hence”)

For the aspect of Ima of the smallness of the Nekudim, called DR of Bina — which includes Hesed as well — was taken by the Nukva of Atik. And nothing remained for Ima of Atzilut except half of Bina, from Gevura downward, lacking Hassadim. Thus, the Nukva of Arich Anpin lacks Hassadim; therefore AVI stand at right and left, which indicates a coupling of imparting Hassadim. (Ibid., Sub Header, “And There Is No”)

For the Nukva of the first coupling of Aba and Ima is the VAK of Hochma of BON, and she is much greater than the male, who is only Keter and Hochma of the level of Bina of MA. For the phase of Hochma is very high above the phase of Bina, as is known. Hence the Nukva of the first coupling does not receive her sufficiency from the male according to her need, and therefore she is entirely included in the male, who is the Yod of the name HaVaYaH, and she does not rise to be independent in the name. (Inner Light, page 806, Sub Header, “Now”)

For the male is the Bina of MA, and the female is the Bina of BON, and the female has no advantage over the male; yet where the two are equal, the female is found to be more revealed than the male, for the lights of the male are revealed only through the female. (ibid.)

For the Malchut of the Rosh, which is the aspect of the Emanator, since a coupling by striking took place in the screen within her — meaning the aspect of opposition to clothing — she is thus utterly opposite to the aspect of clothing, called the emanated being. And how is it possible for the one to cascade from the other? Hence the Rosh called Keter is considered in two aspects: the first is the aspect of Atik, whose matter is the aspect of opposition to clothing; it is considered only a root for the light of Hassadim, in which the matter of clothing does not apply, since no restriction whatsoever occurred over the light of Hassadim, and the matter of clothing does not coarsen it at all. It is also considered the root of the second Rosh, which is the aspect of AA, whose matter is the aspect of a root for clothing; it is considered an intermediary between the Emanator and the emanated being, being a root for the clothing of the light of Hochma — unlike the Emanator, who is Atik, who is opposite to the aspect of the emanated being, as explained. Hence Keter as a whole is divided into two aspects: Atik, which is a root only for the light of Hassadim, and AA, which is a root for the light of Hochma. (Inner Observation, item 8, Sub Header, “Hence”)

The source of the division within Bina is in the ten Sefirot of direct light. For there we find two degrees within Bina of direct light, since her GAR are on her back toward Hochma, in the secret of “for she desires Hesed,” and she desires only the Hassadim she receives from Keter, as is known. However, at the time she emanates the ZAT of direct light — and it is known that the ZAT of direct light are not emanated except in an illumination of Hochma, for this is the whole distinction between ZA and Bina, that Bina is entirely Hassadim, without Hochma, whereas ZA, though its own essence too is Hassadim, nonetheless has within it also an illumination of Hochma (as stated in Part One, page 5, Sub Header, “And the Reason”).

Hence, when Bina emanates to ZON, she is compelled to break off her back that faced Hochma, and to turn her face to Hochma, in order to receive from it an illumination of Hochma for the sake of ZA. And then, within Bina herself too, ZAT expand, since the ZAT of Bina are the root of ZON of direct light, which remain within Bina, since there is no absence in the spiritual, and hence the root of the lower always remains within the upper, as is known. Behold, before you: the GAR of Bina of direct light are entirely Hassadim alone, with their back toward Hochma; but her ZAT are already in an illumination of Hochma. These are the two degrees that came to be within Bina, and not within the rest of the Sefirot of direct light. Hence the level of Bina of Atzilut, too, divides into two degrees: into the aspect of Aba ve Ima Ilain, who are the aspects of GAR of Bina and are the aspect of Hassadim alone, and into the aspects of YESHSUT, who are in an illumination of Hochma. But the rest of the Sefirot each took a whole level: for Atik took the level of Keter, AA took the level of Hochma, and ZA took the level of ZA, together with which Malchut also came.

And there is a second reason, which likewise follows from the reason above, which is that all twelve Partzufim of Atzilut are considered a single Partzuf, as is known. And in this general sense, there are found two aspects that divide at the chest, since so it is with every individual Partzuf: from the chest upward there is the screen of the Yesod of Ima, and hence the Hassadim are covered and there is no revelation of an illumination of Hochma there, whereas from the chest downward the Hassadim are revealed in an illumination of Hochma, as is known. And so it is also at the chest of AA of Atzilut, for up to the chest the Yesod of Atik rules, which is the aspect of the root for Hassadim, as above in Answer 130. Hence up to there, Aba ve Ima Ilain expand, which are the aspect of GAR of the level of Bina of MA, since they nurse from the Yesod of Atik. And from the chest downward, YESHSUT are revealed in an illumination of Hochma, since the rule of the Yesod of Atik has already ceased there, they are able to receive an illumination of Hochma from AA. Behold, that the screen of the Yesod of Atik at the place of the chest of AA is the cause that Aba ve Ima and YESHSUT became two degrees, whereby Aba ve Ima Ilain are compelled to receive from the Yesod of Atik, and YESHSUT are compelled to receive from AA, once the Yesod of Atik has ceased. And if you divide the whole of Atzilut by Guf and Etzem, and AHP, you will find that the place of the cut between them is exactly at the place of the chest. For Atik is the secret of Galgalta, meaning Keter of MA, and AA is the secret of Einayim, meaning Hochma of MA, and Aba ve Ima Ilain are the aspect of GAR of Bina, to whom the matter of going outward does not apply, and their end is at the chest, as above. And from the chest downward are found the ZAT of the ear, which are YESHSUT, and ZON, which are Hotem, Peh. (Inner Observation, item 11, and Inner Light, page 666, Sub Header, “And With This”)

This has already been explained above, in answer 131.

For HGT and NHY are GAR and VAK: HGT are the aspect of Keter, Hochma, Bina (KHB) of Hasadim, and NHY are the aspect of Zeir Anpin and Nukva (ZON) of Hasadim, as written in Part 5. And therefore the division of the degree that applies to them is like that of Bina: HGT are entirely Hasadim, like the GAR of Bina; but NHY, which are the aspect of ZON of Hasadim, necessarily need the illumination of Hochma, for there is no aspect of ZON except through the illumination of Hochma, as above in Answer 131. Hence ZON, too, must divide into GAR, which is the aspect of HGT, or Zeir Anpin, and into ZAT, which is NHY and Malchut, namely the Nukva of Zeir Anpin, who inherits the NHY of Zeir Anpin at the time of his greatness, as is known. (Inner Observation, item 12)

It is similar to the Yesod of Atik, which separates between Aba and Ima and Yeshsut, as said above in answer 131. So it is here too. For the Yesod of Ima Ila’a is the phase of the posterior that interrupts the illumination of Hochma, and it bestows only Hassadim alone, hence the Hassadim there are covered. But from the chest of ZA downward, after the Yesod of Ima and her dominion cease, the Hassadim can be revealed in the illumination of Hochma. (Ibid.)

When ZA also includes the small Jacob, then he is entirely Mah. And the Nukva of ZA includes the small Rachel, then she is entirely Ban. Therefore they are considered separate. (Inner Light, p. 664, entry "And this")

Because GAR of Bina is entirely Hassadim, and the matter of going out does not apply to it, since no restriction was ever upon the light of Hassadim. Hence the ascent of the bottom Hey to the eyes does nothing to it. Hence the body and crown that remain at the degree always include with them also the GAR of Bina, and the matter of going out begins only from ZAT of Bina downward. (Inner Light, page 665, Sub Header, “And the Reason”)

For down to the chest, the Yesod of Ima Ila’a extends, and the Hassadim are covered, so there is no grip whatsoever for the Klipot [shells]. But from the chest downward, after the dominion of the Yesod of Ima has already ceased, the Hassadim there are revealed with the illumination of Hochma, and therefore corrections are needed so that there be no grip for the Klipot. (Inner Light, page 672, Sub Header, “Body”)

You must know that it is entirely impossible for any advantage to exist in the lower one that is not found in the upper one above it, for whatever exists in the lower one, it must necessarily receive from the upper one above it, since nothing can give what it does not have. Moreover, the essential illumination always remains in the upper one, and only the aspect of a small branch of it reaches the lower one, even though the essential illumination did not come out in the upper one except for the sake of the lower one. And when we say that GAR are the aspect of Hasadim without Hochma, the intention is only with regard to the aspect of desire and will — meaning that the essential desire and yearning of GAR is only to receive and bestow the light of Hasadim, even though the light of Hochma is present in them. Whereas ZAT — their essential matter is toward the illumination of Hochma. (Inner Observation, item 13, Sub Header, “And There Is No”)

The Partzufim are considered like the Sefirot: just as there are five aspects that are of the aspect of the light of Hochma, called KHB ZON, and there are five aspects among the ten Sefirot on the side of the light of Hassadim, called the five Hassadim, which are HGT NH — so it is also with the Partzufim, for there are five Partzufim of the aspect of the light of Hochma, which are the Partzufim of AK standing from its Tabur upward, and there are five Partzufim of the aspect of the light of Hassadim in an illumination of Hochma, which are the Partzufim of Atzilut standing below the Tabur of AK — namely the Partzufim of Nekudim and the twelve Partzufim of Atzilut. And indeed it is necessary that the light of Hochma also be in the Partzufim of Atzilut, since it is altogether impossible for the lower degrees to come out without the preceding degrees among the ten Sefirot; however, they do not shine from the aspect of the light of Hochma within them, but only in the aspect of an illumination of Hochma alone — like Bina, who shines only an illumination of Hochma to ZON. Hence, likewise, the Partzufim of Keter of Atzilut, even though they contain a level of Keter and Hochma, nevertheless do not shine from the aspect of their own essence, but only from the aspect of the Bina within them, meaning only in the aspect of an illumination of Hochma alone. Hence the Partzufim of Keter of Atzilut, too, are considered only of the aspect of Neshama alone, since they shine only from the aspect of the Neshama within them, namely only the aspect of the illumination of Hochma that belongs to ZON. Hence all five Partzufim of Atzilut are considered only of the level of NRN alone. (Inner Observation, item 15)

The Nefesh, Ruach, and Neshama of the righteous are phases of BYA, but from the internality of BYA. And it is known that all of BYA are considered phases of VAK of ZON of Atzilut, hence ZON of Atzilut are considered the upper one to the souls of the righteous, and they are born through them, for every upper one emanates the lower degree adjacent to it. (Inner Light, page 669, Sub Header, “Adam”)

From the third division of Nekudim, which is the Mayin Nukvin of Vav and the Nekuda. (Inner Light, page 670, Sub Header, “And you”)

The first phase is the aspect of his soul that emerged at the time of smallness, which is the aspect of Nefesh of Keter. The second phase is the first nine Sefirot of Keter, meaning the RNHY in Keter. And the third phase is the nine Sefirot included in it, which are the NRNHY in each one of the lower nine Sefirot from Hochma downward. (682, item 92)

The first aspect of the soul of Adam HaRishon, which is the Nefesh in Keter, resembles the first division of Nekudim, which is the three heads that came out there during Katnut. For the three heads are three Ketarim, as is known, since every Rosh is a Keter, and from them only the aspects of Nefesh and Ruach emerged, meaning the Katnut within Keter. And the second aspect of Adam HaRishon, which is the completion of NRNHY of Keter, resembles the second division of Nekudim, which is from the aspect of the new light that shone through the Tabur of AK, and brought down the bottom Hey from the Einayim of Keter, and returned Aba ve Ima to the aspect of Rosh and GAR — for then the heads attained the aspects of GAR within them, namely NRNHY of Keter, since at that stage only the heads themselves had come out, and not yet the Toch and Sof, which are their bodies. And the third aspect of the soul of Adam HaRishon, which is the aspect of the ten lower, all-encompassing Sefirot of his soul, resembles the third division of Nekudim, which are the Mochin that came out through the illumination of the MAN of Vav and a dot, when the bodies of each of the heads came out — namely the ZAT of Nekudim, which reigned and expanded down to the point of this world. (Inner Light, page 683, Sub Header, “And You Shall Comprehend”)

Because the second phase and the third phase came to him from the third division of Nekudim, therefore only what came out to him in the phase of Katnut remained with him, for whatever comes out from the beginning of Atzilut remains permanently fixed, as is the practice with ZON, as is known. (Inner Light, page 684, s.v. "in the manner")

It is known that there is an inverse relation between the vessels and the lights, for with the vessels, the order is that the upper ones come to the Partzuf first. The opposite is true with the lights, where the lower ones come first. Hence, when only the vessels of the Ketarim remain in it, only the light of Nefesh can necessarily be clothed there. (680, item 89)

For the matter of the sin of Adam HaRishon was that he coupled and drew down the Mochin that were fit to come to him on the day of Sabbath, which are the aspect of the ultimate greatness (as the ARI writes, item 678, item 87), which Mochin extend down to the point of this world, level with the feet of Adam Kadmon. For this is the secret of ‘they ate unripe fruit,’ meaning before its time. For had he waited with that coupling until the day of Sabbath, those Mochin would have come as they properly should, and he would not have flawed them; but since he performed that coupling before its time, not only did he fail to correct anything, he further flawed them and cast them down to the Klipot, as is known. And ‘eating’ is the secret of coupling, from the verse, ‘she eats and wipes her mouth.’ And you see that this is entirely similar to the breaking of the vessels, for there too the Mochin of ZAT came out and extended down to the point of this world, and they too died and fell to the Klipot, as is known. (Inner Light, Item 687, Sub Header, “And Know”)

The third aspect in the soul of Adam HaRishon, which is the general lower nine Sefirot, similar to the aspect of the ZAT of Nekudim that spread in their reign down to BYA, came out with the eating of the Tree of Knowledge, as above in Answer 146. But they were flawed immediately as they came out, for they fell at once to the Klipot, as above, similar to the ZAT that fell to BYA at once with their reign. Understand this. (Ibid.)

Answer of cause and consequence

This answer, on cause and consequence, is a continuation of the answer on cause and consequence brought in Part 7, Answer 155, and in Part 6, Answer 164. There, the obligation of cause and consequence was explained from restriction one and the beginning of the line of Ein Sof, until the end of the expansion of the new vessels of Nekudim that came out after the breaking of the vessels was completed. And here we will continue to explain the obligation of cause and consequence, from the return of the expansion of Nekudim, until the birth of the soul of Adam HaRishon, and until the falling of the organs of his soul after the sin of the Tree of Knowledge.

Let us begin with what we ended there in the answer of Part 7, namely action 103 mentioned there at the end of the answer, which is the matter of the record of Malchut descending to the new vessel of Tifferet that was made from the posterior of Yeshsut and from the head of the level of MA, which clothed that posterior. And with this, the clothing of the records of the seven kings that remained in Nekudim was completed, within the expansion of the new vessels: of HGT NH, which were made from the posterior of AVI and Yeshsut that fell into the place of those vessels. However, the level of ZA that came out there from below upward did not remain so, but rather the screen was fully refined of all the coarseness of the body that was in it, as is the custom in all Partzufim.

Action 1. It is the refinement of all the coarseness of the body that was in the screen of Nekudim, as mentioned just above. And from this action four actions followed: 2, 3, 4, 5.

Action 2. The cessation of every aspect of coupling from the screen, and the cancellation of the entire illumination of the new light that broke through the Parsa, which brought the bottom Hey down from the eyes. For as long as any aspect of coarseness and coupling still remained in the screen, even a coupling of phase one, the power of the illumination of the coupling of AB SAG, which had cancelled the boundary of restriction two and broken through the Parsa, still continued to be drawn. But after all the coarseness had finished from the screen, and no aspect of coupling remained there, the illumination of AB SAG was likewise cancelled of itself. And this action is a consequence of the refinement of the screen, as explained.

Action 3, the return of the joining of the two Heys: the bottom Hey into the first Hey. For restriction two returned to its place. And this is a consequence of action 2, which is the cancellation of the power of the coupling of AB SAG.

Action 4 is the ascent of the screen to the head of SAG. And this is a consequence of the refinement of the screen, mentioned above. For the departure of the screen from its coarseness is considered an ascent, and once the refinement of all the coarseness of the body was complete, it is considered to have ascended to the head of the one above it, for it had equalized its form with the one above.

Action 5 is the inclusion of all the records of the expansion of Nekudim within the screen, at the time of its joining in the head of the one above it. And this is a consequence of action 4, of the ascent of the screen, for in the ascent of the screen through the degree, it is found to be included in every degree that it refined and reached, since all the degrees that came out, came out only through the coupling that was on the screen, and hence the screen is included from all the degrees that were in Nekudim, from beginning to end. And these records are considered in two divisions: one is from the degrees that came out in Nekudim over the records of the lower nine Sefirot of SAG, namely those coming from the coupling in the Nikvey Einayim of SAG, for the screen of SAG that was refined to phase one, which is the coarseness of Hochma, is considered to have made the coupling in the Nikvey Einayim. And the second kind of records are those coming from the NHY of AK, which rose as MAN to AB SAG of AK, and from their coupling the new light that broke through the Parsa descended, as is known. And these records of the second kind divide likewise into two: one is from the illumination of the new light through the Tabur of AK, and the second is from its illumination through the Yesod of AK. And you already know that from the records of the first kind, the three heads of Nekudim came out in Katnut, and from the records of the second kind, which are the aspect of the vapor of the Tabur, comes the Gadlut of the three heads mentioned. And the records of the second kind from the aspect of the Yesod are the seven kings of Nekudim.

Action 6 is the coupling made at the place of the forehead, namely in Keter. And this follows from action 5 mentioned above, from the first kind of records, which is the continuation of the screen of SAG that was refined, which in Nekudim was refined to phase one, and the coupling was made in the eyes; and here, after the screen was refined also from the aspect of Nekudim, nothing remained in the screen except the record of the coarseness of Keter, for the last phase is always lost through refinement, and only the aspect of clothing alone remains of it, as is known. Hence the coupling was made at the place of Keter, namely according to the record that remained in the screen, and ten Sefirot at the level of Malchut alone came out over it, except that it also contains an aspect of ZA of clothing, as will be explained below.

Action 7, the ten Sefirot in the aspect of three within three, meaning that the three Sefirot of HGT are included within the three Sefirot NHY. And this follows from action 6, that the coupling was made at the place of the forehead, meaning that the screen contained only the record of the coarseness of Keter, and the level that comes out over the coarseness of Keter is only the level of Malchut alone, as is known. However, since the aspect of phase one of clothing is also there, which is the male aspect within the record, as explained in Answer 61, hence the level of ZA of clothing came out over it, meaning through the inclusion in the record of Keter of the female. However, this male level has no vessels to clothe in, and it clothes in the vessels of the female, namely at the level of Malchut. And the reason the level of Malchut is called NHY is because of the correction of the lines within it, for you already know that all the records were corrected in the correction of the lines through their clothing in the new vessels that were made in Nekudim from the posterior of AVI and Yeshsut, as explained in the answer of cause and consequence in Part 7. Hence there are three lines in the ten Sefirot of the level of Malchut, where the right line is called Netzah, the left line is called Hod, and the middle line is called Yesod. And likewise the level of the ten Sefirot of the male divides, where the right line is called Hesed, the left line is called Gevura, and the middle line is called Tifferet. Hence this is called three within three, meaning HGT within NHY, since HGT have no vessels of their own, as explained, and are compelled to clothe in the vessels of NHY of the female.

Action 8. The coupling was made only over the records of the upper half of the point of Keter of Nekudim. And this follows from action 6, that the coupling was made at the place of the forehead, namely only over the first kind of records, which is the aspect of the Katnut of the three heads of Nekudim, as above in action 5, see there. Except that there is a change here, for in Nekudim all three heads came out in Katnut one after another, and afterward the entire Gadlut of the three heads also came out together, as explained in the answer of cause and consequence in Part 6. But here only the first head alone came out, in Katnut, in three within three, and the two lower heads, which are Arich Anpin and AVI, were not included at all in this coupling; only after the Gadlut of Atik had also come out did the coupling of the Katnut of Arich Anpin begin, and likewise, after the completion of the Katnut and Gadlut of Arich Anpin, the Katnut of AVI began. And the reason for this change is that the three heads of Nekudim are, in truth, only a single degree, since because of the ascent of the bottom Hey to the eyes, the AHP that came out of every degree went outward, hence they divided into three heads, such that the GAR of Nekudim are the AHP that came out from the first head and became the body and HGT. And the GAR of Nekudim themselves also divided, likewise because of the going out of the AHP of Keter of Nekudim outward, as explained in Part 6. And at the time of Gadlut, it is found that every lower one returned to the one above it, being its AHP, in such a way that the second head joined with the first head and completed the first head to ten Sefirot. But since there is no absence in the spiritual, it is considered that the lower one also remained in its place and was not cancelled because of its ascent and its completion to the one above. And likewise the third head, which is the AHP of the second head, rose and joined and completed the second head to a complete ten Sefirot. And as mentioned, still the third head was not cancelled, but remained in its place as well. And you see that the lower one is truly half the ten Sefirot of the one above, namely its Bina and ZON.

And therefore, at the time the coupling was made in the head of SAG for the sake of Atik, which is the first head of Atzilut, the one below it, which is Arich Anpin, could not be included in this coupling as in Nekudim. For it was flawed in the breaking of the vessels, since it had joined and connected with the first head and completed it to ten Sefirot, and afterward was cancelled because of the breaking and returned and came out of the degree and fell to the aspect of a body. Hence the records of the second head, which is Arich Anpin, are flawed, and are not now fit for coupling, since there is no coupling except in records that have no flaw at all. Hence only the upper half of Keter was corrected, which is in the standing of Atzilut, the aspect of the first head. And the AHP of the point of Keter are not included at all in the coupling, being flawed from the breaking of the vessels. But afterward, at the time the coupling of the Gadlut of Atik was made, when the bottom Hey descended from the forehead to its place in the mouth, and the AHP of Atik returned again to the head, this correction reached the second head as well, which is Arich Anpin, for that flaw of the cancellation of the light and its descent, of the AHP, to the body, was already corrected fully through the Gadlut of Atik. For the AHP that returned to Atik, and the second head, which is Arich Anpin, are truly one and the same aspect, as above.

Action 9. It is that the coarseness of the body in the records over which the coupling was made became recognized. And this follows from their inclusion in the coupling of the head of SAG, as explained in Part 6.

Action 10. It is the birth of the Partzuf, namely its going out from the head of SAG and its coming to its place. And this follows from action 9 mentioned above, for after the coarseness in it was recognized, being of the aspect of the chest of Keter of Nekudim, namely the mouth of Arich Anpin of Nekudim, considered as HGT of Keter, as mentioned, this recognition pushes it out from the head of SAG and stands it at the place of the mouth of AVI of Nekudim. For from the mouth of Nekudim and above, it brings out the ten Sefirot of the head, and from the mouth downward it brings out the ten Sefirot of the body, as explained in Part 6.

Action 11. It is the clarifications of the vessels of BON, meaning the old vessels that had already served at the time of Nekudim, which the new level that now came out in Atzilut needs to fill with its lights, in the manner customary in every lower Partzuf, which fills with its lights the vessels of the upper Partzuf that were emptied of their lights because of the refinement of the screen, as is known. And this is a consequence of action 10, which is the place of the clothing of the Partzuf, for since Atik clothes, with the ten Sefirot of its head, from the mouth of AVI of Nekudim and above until the Tabur of AK, it is found of itself that it fills with its lights the vessels of Nekudim that remained standing there at this place, which are the GAR of Nekudim from the aspect of Katnut, which are the internal organs of the point of Keter, and the Galgalta and Einayim of AVI, which are the aspects of the vessels of the face that the breaking and total cancellation did not rule over. And from the aspect of the vessels, they are counted as the GAR of Keter and the GAR of AVI; also the Hesed of Ima is found there in the internal organs of Ima, for the Hesed does not come out of the GAR of Ima except at the time of Gadlut, in the illumination of Hochma, as is known. So that it has GAR of Keter, also called the upper half of Keter, and GAR of Aba, and GAR of Ima.

Action 12. It is the ascent as MAN to AB SAG, for after the Partzuf was born, it returns and rises as MAN, for the coupling of AB SAG of AK. And this follows from action 5, from the fact that the screen is included from two kinds of records: from the records of SAG, and from the records of NHY of AK, see there, for at first the records of the first kind rise to the coupling, being of the aspect of the screen itself, which is the essence of every Partzuf, which by the power of the clash of inner light in surrounding light continues to bring out all the degrees in the worlds, both in general and in particular.

The general levels it comprises are AK and ABYA, for Galgalta AB SAG brought out the aspect of AK from restriction one. And MA brought out Nekudim, and BON brought out Atzilut, and VOK are VAK of Atzilut, as is known. Thus the essential properties of all the Partzufim come from the records of the first kind, from which came the Katnut of Nekudim and the Katnut of Atzilut. However, the records of the second kind are not from the essence of the screen, but rather joined with it at the time the points of SAG expanded from the Tabur downward of AK, in order to correct the NHY of AK, as above, in Part 6. Hence the screen is also included from the records of NHY of AK, and hence they rose with it after the refinement of the screen of SAG, and became the aspect of MAN for the coupling of AB and SAG.

And therefore, at first the aspects of the records of the first kind rise to the coupling, which is the record of the coarseness remaining in the screen, from which the Katnut of the Partzuf comes out and is born; and afterward, the records of the second kind, which joined with it, are aroused in the screen, as above, whose action is the ascent as MAN to AB SAG, which brings AVI back face to face, from whose coupling the new light comes out, breaking through the Parsa, and bringing the bottom Hey down to its place, as at restriction one, as is known. And through this the Gadlut of the Partzuf is revealed.

Action 13, it is the coupling of AB SAG, which are Hochma and Bina of AK. And this is a consequence of action 11 mentioned above, which is the records of the second kind that rose to them as MAN. For these records, their root being from the aspect of NHY of AK, which are the aspect of ZON that have no revelation except in the illumination of Hochma, hence at the time of their coming to SAG of AK, which is Bina, they arouse in her the will to bestow upon them the illumination of Hochma, because of the bond of ZON to Bina, in the ten Sefirot of AVI, as is known. And then Bina cuts off her posterior that is upon Hochma, and turns her face to AB, and couples with it. And since AB has no root at all for restriction two, hence its illumination to SAG brings down the bottom Hey from the forehead, in the records that rose as MAN and were included in SAG, and their AHP returns to the degree and the bottom Hey descends to the mouth, and brings out the level of Keter.

Action 14, it is the bringing down of the bottom Hey from the forehead to the mouth, and the return of the AHP, which are the aspect of the lower half of Keter, to the degree. This is a consequence of action 13, namely of the coupling of AB SAG, as above. However, this AHP is not the aspect of the second head itself, which is Arich Anpin, but rather, as above, at the time of the Gadlut of Nekudim, after they received the new light that broke through the Parsa through the Tabur of AK, every lower one was elevated and joined to the one above, because the lower one is the aspect of half the degree of the one above; however, this ascent does not cancel the degree of the lower one from its place below, but on one hand it is considered that the lower one joined the one above and completed it to ten Sefirot, and on the other hand it is considered that the lower one entirely still stands in its place, as above in action 9, see there, for the reason that there is no absence in the spiritual. And by this you will also understand here that although by the power of the illumination of the coupling of AB SAG, the bottom Hey descended to the mouth, of the records of the point of Keter, and raised and joined the lower half of Keter to the degree, which are its missing AHP, this takes nothing away from the lower half of Keter, which is Arich Anpin, just as the joining of the second head to the first head takes nothing away from the second head itself, as above. For the nature of the spiritual is that it never receives absence, and every change said of it is only an addition to its original measure. And remember this, for it is impossible to mention it always.

Action 15. It is the coupling made there at the level of Keter. This follows from action 14, which is the bringing down of the bottom Hey to the place of the mouth, and from action 5, which is the records included in the screen, namely the renewal of the records of Gadlut that had been in the point of Keter of Nekudim, which had the level of Keter there. (Note from our master the author, may his memory be blessed: it should be examined why the last phase was not cancelled here. And it may be said that in the mixing of phase four into phase two, the last phase does not disappear as in Keter of Nekudim and Daat; rather, when the bottom Hey descends to its place, it is revealed in its full measure.) And this is because this bottom Hey is truly phase four, but it joined into the first Hey, and its coarseness was hidden, and this concealment is only from restriction two; but after the illumination of the coupling of AB SAG breaks through the Parsa and brings back the illumination of restriction one, then together with this the bottom Hey is revealed in its coarseness as it is, for the first Hey no longer covers it, even though the Parsa in the throat of the intestines of AK is not cancelled.

Action 16, it is the raising of the sparks and the vessels belonging to this level, from BYA to Atzilut. This is a consequence of action 15, namely of the coupling of the level of Keter, for after the records of the vessels were corrected, the correction rises together also to those vessels to which the records relate. And they become fit for the clothing of those lights that came out for their sake at the level of the coupling. For MA corrects BON just as every lower Partzuf fills the empty vessels of the one above it.

Action 17, it is the recognition of the coarseness that is revealed in the screen and in the records after the coupling in the head of the one above is completed. This too is a consequence of action 15, for through the inclusion in the coupling of the one above, the essence of the coarseness of the records is renewed, and their earlier form is revealed, from the time this level was in them, namely at the time of Nekudim before the cancellation and the breaking, namely the aspect below the Tabur of AK that is in them, whose place of the screen is in the chest of the point of Keter, which is the mouth of AVI of Nekudim, for AVI are the aspect of the AHP that descended to HGT, from the standing of Keter, and the mouth of AVI is the chest of Keter.

Action 18, the birth of the Partzuf, and its descent to its place with the new Mochin of Gadlut, is a consequence of action 17, which is the recognition of the coarseness in the screen and the records, which reveals in them the measure of the degree that they had at first, as above. Hence the screen descended from the head of SAG to the place of the mouth of Nekudim, where its source was at first, and the same coupling that was in it at the time of its inclusion in the head of the one above returned upon it, and it brought out, from the mouth upward, ten Sefirot at the level of Keter, and from the mouth downward, ten Sefirot of the body. And then the Partzuf is considered born and complete.

Action 19, it is that the Hochma and Bina of the head stand back to back toward Atik. And this is a consequence of the nature of Bina, still within the ten Sefirot of AVI, in the secret that “for He desires mercy,” for she pushes away Hochma because of her longing for Hassadim, as is known. Hence it is considered that Hochma and Bina stand back to back.

Action 20, it is that there is only the aspect of Ruach and Nefesh alone in the body of Atik. And this follows from action 19, from the power of Bina standing back to back with the Hochma of the head, hence it does not bestow the illumination of Hochma to the body, and hence there is only Nefesh and Ruach alone in it.

Action 21, the clarifications of the vessels of BON belonging to the Gadlut of GAR, and the seven crowns of ZAT of Nekudim, namely from the aspect of what ZAT of Nekudim received from Keter.

Action 22, it is the standing of MA and BON back to back, where the front side, on the right and left, is entirely the aspect of MA, and the back side, on the right and left, is entirely the aspect of BON. And they are attached to one another, until they are counted as a single Partzuf alone. And this is a consequence of the great extent of the Gadlut in the BON of Atik itself, which is every aspect of the GAR of Nekudim as they came out from the light of the eyes, without any change either in the lights or in the vessels, except that they lack GAR because of the bottom Hey that rose to the eyes. And since they are fully complete in the light of Hassadim, hence they did not become, from the aspect of the Hassadim, a Nukva to Atik, and hence the standing of MA and BON in Atik is not on the right and left, for the coupling of right and left is only for the drawing of Hassadim, and this they do not lack. Hence there is no left in this Atik. Rather, they need the Gadlut for GAR, and only from this aspect are they counted as a Nukva to MA of Atik, and hence they stand front and back. For the coupling from front to back indicates the flow of GAR.

Action 23, it is the ascent of the screen and the records from the aspect of Arich Anpin, for the coupling of Katnut, to the head of Atik, namely the records of the lower half of Keter. This is a consequence of the clarifications of the vessels of BON, belonging to the Gadlut of Atik, namely of action 20 mentioned above. For then the lower half of Keter, namely the AHP of Keter, received its full correction. And although they do not belong to Arich Anpin, as above, still, since they are truly one and the same aspect, hence the completion of the AHP of Atik also completed Arich Anpin from the flaw that was in it since the time of the breaking, and hence it too became fit to rise for the coupling.

And you need to know here the rule that applies in all the clarifications: that all the records of Nekudim together rose at once to the head of SAG, where only the Partzuf Atik was clarified from them, as above, and then all the remaining records after Partzuf Atik are considered refuse, and all descended into the domain of the lower one, which is Atik, and after this Atik clarified from the totality of the records the aspect of Arich Anpin within them, and the records remaining after the clarification of Arich Anpin are then considered refuse, and descended to the lower one, which is Arich Anpin. And likewise Arich Anpin clarified from them AVI, and the rest are refuse in relation to it, and descended to the lower one, which is AVI, and so on in this way until the end of Assiya, as above in the words of the ARI (page 492, item 12, until the end of the matter there). And the reason for the matter you will see here in action 8, under “and therefore,” for at the time the Katnut of Atik was clarified in the head of SAG, even its own AHP were flawed, for the coupling to bring the bottom Hey down from the forehead was not yet there, and how much more so Arich Anpin, whose aspect of AHP is certainly flawed, needless to say the degrees below Arich Anpin. Thus, at the time of the ascent of the screen and the records to the head of SAG, it was not possible to clarify from them, for the purpose of coupling, anything but the aspect of the Katnut of Atik, which is from the records of the upper half of the point of Keter, which alone is without flaw and fit for coupling, but its own AHP, and how much more Arich Anpin and the rest of the degrees, were then flawed and considered refuse, and hence descended from there to the domain of Atik, which is the lower one.

But after the Gadlut of Atik was also corrected, through the coupling of AB SAG, as above in action 13, which brought the bottom Hey down below the AHP, and the AHP of Atik returned to the aspect of the head, together with this Arich Anpin was corrected, which is the lower half of Keter, and hence immediately the coupling of Katnut was made over the records of Arich Anpin. However, AVI, whose aspect is the AHP of Arich Anpin, are still found flawed, since Arich Anpin had not yet received the illumination of the coupling of AB SAG to bring the bottom Hey down below its own AHP, hence its own AHP are still flawed, needless to say AVI, who are the complete AHP of Arich Anpin. Needless to say the remaining degrees below AVI. Thus, at the time the totality of the MAN is found in the domain of Atik, it can clarify from them only the aspect of the Katnut of Arich Anpin alone, and the totality of all the records below Arich Anpin, and also the records of the AHP of Arich Anpin itself among them, are all flawed and considered refuse then. And so it was with all the clarifications.

Action 24, it is the coupling made over the records of Arich Anpin in the forehead of Atik, which is a consequence of action 23. Action 25, it is the coming out of the level of three within three, a consequence of action 24, since there are no vessels except from the aspect of Keter, which is the level of NHY, and the level of HGT of clothing clothed in NHY. Action 26, the revelation of the original coarseness in the records, a consequence of action 25, which is through inclusion in the coupling. Action 27, it is the birth of Arich Anpin and its coming to its place, a consequence of action 26. Action 28, it is the clarification and raising of the vessels and sparks of BON to Atzilut, belonging to the Katnut of Arich Anpin, a consequence of action 27, namely of its coming to its place, and it clothes Atik from the mouth downward, as above in action 11. And with these six actions the Katnut of Arich Anpin was completed.

Action 29, it is the ascent as MAN to AB SAG, following from action 24, since through the coupling made in the forehead, the records of the second kind remained without correction, as above in action 12. Action 30, it is the coupling of AB SAG, a consequence of action 29. Action 31, it is the bringing down of the bottom Hey and the return of the AHP to the degree, a consequence of action 30. Action 32, it is the level of Hochma that came out there, a consequence of action 31, except that no records of Gadlut of Nekudim remained there, only the coarseness of phase three, since Atik took phase four. Action 33, it is the raising of the sparks and vessels of Gadlut from BYA to Atzilut, a consequence of action 32, for in the same measure that the records were corrected in the head of the one above, so they raise the vessels and sparks from BYA, as above in action 15. Action 34, the recognition of the coarseness in the records, a consequence of action 32, as above in action 16. Action 35, the birth of the level of Gadlut, a consequence of action 34. Action 36, it is the clarification of the vessels of Gadlut of BON for the aspect of the Nukva of Arich Anpin, a consequence of action 35, for after it was born and came to its place, it is found clothing the vessels of the one above, which is Nekudim, that were clarified through the upper coupling and raised to the place of the standing of MA of Arich Anpin, and hence it fills them with its lights. Action 37, it is the standing of the male and the female, namely MA and BON of Arich Anpin, in its Partzuf, where MA stands on the right and BON on the left, a consequence of the cancellation that was in the vessels of BON of Arich Anpin, at the time of Nekudim, whereby they became, for this, lacking in Hassadim. And the coupling of the bestowal of Hassadim is considered the standing of male and female on the right and left. Action 38, it is the standing of AVI of the head of Arich Anpin back to back, because of the Bina of the head, which chooses Hassadim over Hochma. Action 39, it is the level of Ruach and Nefesh in the ten Sefirot of the body of Arich Anpin, a consequence of action 38, from the standing back to back. And thus the ten actions that come to complete the Gadlut of the Partzuf of Arich Anpin have been explained.

And these six actions in the Katnut of Arich Anpin, together with the ten actions in the Gadlut of Arich Anpin, apply to all the Partzufim of Atzilut, and there is no need to repeat and specify them, for they follow and are consequent from one another, exactly in the same order brought concerning Arich Anpin. And likewise the matter of their coming out and their clarification from Partzuf to Partzuf is according to the order of the clarification of the head of SAG for Atik, as above, and according to the order of the clarification of the head of Atik for Arich Anpin, as above. For every lower Partzuf is in the aspect of the AHP of the upper Partzuf, as above in action 23, and hence, before the Gadlut of the upper Partzuf is corrected, namely its own AHP, they are still found in their flaw, needless to say the lower one, which is the branch of the AHP of the one above, and the aspect of the body, is certainly flawed and unfit for coupling. And from this the rule follows: that before the Gadlut of the one above is corrected, the Katnut in the lower one is not fit even for coupling. And this applies to all the Partzufim.

And therefore, all these sixteen actions that we explained in the Partzuf of Arich Anpin apply also to: AVI, and Yeshsut, and the great ZON, and the small ZON, and also to the soul of Adam HaRishon. We have brought here only the general rules, namely only the headings of the actions. Indeed, for every single rule there are found many particular actions, which we were compelled to pass over, for lack of much knowledge that we still have, which will come, God willing, in the coming parts, and there we will return and explain every rule together with the particulars attributed to it, by way of cause and consequence at proper length. And then we will be able to arrange them one after another without skipping, God willing.