Kısım 13 · Konular üzerine cevaplar

In Atik, the Malchut of restriction 1 still serves, as in the Partzufim of AK. But from AA and below, the Malchut of restriction 2 already serves, for the Malchut of restriction 1 was hidden away in the RDL"A and is no longer revealed. (Vol. 1, p. 297, Sub Header, "Sitra").

The upper light does not go out from the aspect of Ein Sof, except through its clothing in a vessel of reception. And since the vessels of reception of AK are from the aspect of the reflected light rising from the Malchut of restriction 1, which is no longer revealed in the Partzufim of Atzilut from AA and below, as above in the preceding answer, it is found that they cannot receive from the lights of AK with his vessels of reception, but only from the aspect of light without a vessel, which is called by the name Ein Sof. As above. (Vol. 1, p. 301, Item 9, and in the Ohr Pnimi there).

E"S, meaning AK, its lights cannot clothe in the vessels of reception of Atzilut, which are from the aspect of the reflected light of the Malchut of restriction 2, as above in answer 125. Rather, it clothes in the vessels of reception of Atik, which too are from the reflected light of the Malchut of restriction 1, like AK. Thus E"S, which is AK, cannot truly clothe except in the RDL"A, which is equal to it in the aspect of the vessels. (Vol. 1, p. 301, Item 9).

Since AA clothes Atik only from the Peh of his head and downward, therefore the Rosh of Atik is discerned as hidden from AA, who does not attain it, and is therefore called Reisha deLo Iyada [the unknowable head]. As the Rav wrote, page 1302, Item 11. And although this is so in all the Partzufim, that the lower one does not clothe the Rosh of the upper one but only his body, nevertheless no Rosh is called by the name RDL"A except the Rosh of Atik alone. However, the intention is that AA has no aspect of the vessel of reception of the RDL"A at all, for the vessels of reception of the RDL"A are from the Malchut of restriction 1, as above in answer 124. And the aspect of the vessels of reception of AA is from the Malchut of restriction 2, and therefore the RDL"A is entirely hidden from AA, having no resemblance to it. This is unlike the rest of the Partzufim, where although the lower one does not clothe the Rosh of the upper one, nevertheless the Malchut of the Rosh of the upper one expands within it, with its vessels of reception, by which it clothes the lights that expand from the Rosh of the upper one, since there is no change in their vessels of reception, and therefore they are not discerned as the aspect of the RDL"A with respect to their lower one. And see page 1297, Sub Header, "Sitra". (Vol. 1, p. 302, Item 11).

Keter and Hochma of AA, which became two heads, are not the Keter and Hochma of one stature emerging on one screen, but rather they are two discernments of screens separate from one another, for they are two kinds of records that remained after the clarification and nullification of the Partzuf of Nekudim: the one is the aspect of the male, namely the discernment of record and clothing, which remains from the upper one after its clarification; and the second is the record of coarseness that remains from the body of the upper one after its clarification, and it is the aspect of the female. And these two records are included one in the other, and on the record of the male the stature of Keter emerges, and on the record of the female the stature of Hochma emerges, as the Rav wrote all this at length above at the beginning of Part 5, and see in the Ohr Pnimi there. And there the discussion is about the AB of AK; however, AA is also the aspect of the AB of Atzilut, and therefore they are equal to one another; see there. And there is no need to elaborate. (Vol. 1, p. 302, Item 12).

The original ten Sefirot from the aspect of the Malchut of restriction 2, which begin from AA, as above in answer 25, are called the nine original Sefirot. And they are only three Sefirot: Bina, ZA, and Malchut.

Because this Malchut is the bottom Hey that rose to the Einayim, and split the ten Sefirot of Keter into two Partzufim, for Atik took Keter and Hochma, and Bina and ZON went out outside of Atik and became the nine Sefirot of AA, namely through the correction of the lines, for the three lines of Bina are called HBD, and the three lines of ZA are called HGT, and the three lines of the Nukva are called NHY. And it is found that three vessels — Bina, ZA, and Nukva — became the nine Sefirot. And from here is the root that there are no more than three vessels in any Partzuf: Bina, ZA, and Malchut. For since in AA there are only these three vessels, which is the Keter and root of all of Atzilut, therefore there are no more than these three in all the Partzufim below it, which are its branches. Thus Keter and Hochma of the original ten Sefirot are in Atik, and Bina and ZON are in AA. (Vol. 1, p. 304, Item 18).

Keter of the original ten Sefirot is in the RDL"A, for of them, the RDL"A took Keter and Hochma, and in AA there are only Bina and ZON, as above in answer 129, see there. (Vol. 1, p. 305, Item 22).

The essence of AA is only two heads, called Keter and Mocha Stima'ah, and they are Bina and ZON from the aspect of the original ten Sefirot, as above in answer 129. However, from the aspect of the clothing of the NHY of Atik, which divide into the three discernments Mem-Lamed-Tzadi of Tzelem, the Galgalta divides into two heads: only its GAR are discerned as the aspect of the Mem of Tzelem, being the first head; but the seven lower [Sefirot] of the Galgalta are discerned as the aspect of the Lamed of Tzelem, and as the second head, which went out outside of the aspect of the Galgalta, and is called the Mocha deAvira [brain of the air]. And the Mocha Stima'ah is therefore discerned as the third head, and as the aspect of the Tzadi of Tzelem. (Vol. 1, p. 307, Item 25).

This is at the time of Gadlut, when the illumination of Hochma from the RDL"A is drawn into AA, for it brings down the Yod from the air and light remains. Now this illumination the Galgalta does not receive, since it was corrected in the Mem of Tzelem, which is the aspect of covered Hassadim, and therefore it always remains in the aspect of pure air; only the Mocha deAvira, which is the aspect of the Lamed of Tzelem, is governed by the aspect of revealed Hassadim, and the illumination of the RDL"A brings down the Yod from its air and light remains, meaning the illumination of Hochma, as is known. Thus only the Mocha deAvira receives the illumination of the RDL"A of Gadlut, and not the Rosh of the Galgalta. (Vol. 1, p. 310, Item 35).

From the aspect of the original nine Sefirot, they are only NRN, namely Bina and ZON, for Atik took Keter and Hochma, as above in answer 129. However, after the Yod went out from the air, there is there the stature of AB, which is Haya, except that the light of Haya clothes in the vessel of Bina, which is the aspect of the Lamed of Tzelem, discerned as the seven lower [Sefirot] of Bina, as is known. And since in the GAR of Bina no change whatsoever was made, and it remains in the light of Bina also at the time of Gadlut, therefore it is considered also now only as the light of Neshama, for the light of Haya is revealed only in the seven lower [Sefirot] of Bina, as above in answer 132. And therefore, although there is there the light of Haya, nevertheless it must be discerned that they are only NRN, as explained. (Vol. 1, p. 312, Items 39, 41, 46, and 47).

They are the three discernments called MTL of Tzelem, where the inner light is the Tzadi of Tzelem, and the first surrounding [light] is the Lamed of Tzelem, and the upper surrounding [light] is the Mem of Tzelem. And they are the three discernments of Bina, ZA, and Malchut, where the inner light is ZON, the first surrounding is the seven lower [Sefirot] of Bina, and the upper surrounding is the GAR of Bina. As written here in the Ohr Pnimi. Also the upper surrounding, which is the Mem, is discerned as the upper AVI, and as the Yod of HaVaYaH, and as Hochma, and as AB, and as the aspect of covered Hassadim, namely pure air, for the Yod never goes out from its air. And the first small surrounding, called the Lamed of Tzelem, is discerned as YESHSUT, and as the Hey of HaVaYaH, and as the filling of SAG, and as Bina, and as the aspect of revealed Hassadim, namely that in it operates the descent of the Yod from the air and light remains, meaning the aspect of the illumination of Hochma within Hassadim, as is known, called revealed Hassadim. And the inner light, which is the Tzadi of Tzelem, is discerned as ZON, and as the Vav of HaVaYaH, and as the filling of MAH, and as Daat. As explained well above in the words of the Rav, page 1075, Items 127, 136, and 137; see there. And there is no need to elaborate here. (Vol. 1, p. 311, Items 37 and 38).

The filling in HaVaYaH indicates the measure of the stature in the Partzuf: with the filling of AB it is the stature of Hochma; with SAG, the stature of Bina; with MAH, the stature of ZA; and with BON, the stature of the Nukva. And the vowels indicate the relation of each particular degree in that stature to its source. For every stature is included of ten Sefirot; however, from its own aspect there is only one Sefira in it, and the rest are only from the aspect of the inclusion of the Sefirot above it and of the Sefirot below it, as is known. And for this the vowels come upon each letter in HaVaYaH and in the filling, to indicate from which source that degree hinted at by that letter comes — whether from its own aspect, or from the inclusion of the upper ones, or from the inclusion of the lower ones below it. (Vol. 1, p. 313, Item 41).

The fillings are three names HaVaYaH in the filling of Yodin, which amount in gematria to AB. And the difference among them is only in the order of the vocalization: the HaVaYaH of the inner light is vocalized only in its four simple letters, the Yod with a Cholam, the first Hey with a Tzere, the Vav with a Kamatz, and the last Hey with a Tzere. And the HaVaYaH of the first surrounding [light] is vocalized in all its ten letters, and the vocalization of the filling is equal to its simple form: three points in the Yod, two points of Tzere in the Hey, three Kamatzim in the Vav, and two points of Tzere in the last Hey. And as for the third HaVaYaH, of the upper surrounding [light], its four simple letters are vocalized with Cholam, Tzere, Kamatz, Tzere, like the other two names, and all six letters of the filling are vocalized with Kamatzim. (Vol. 1, p. 313, Items 42, 43, and 44).

The vocalization of Cholam, Tzere, Kamatz, Tzere in the simple names indicates the aspect of the illumination of the vessels themselves, for the simple HaVaYaH without the filling indicates the root of the degree, which is the aspect of the thin coarseness of the aspect of Keter, which coarseness is not yet sufficient for a coupling with the upper light from its own aspect, but must receive its lights from the upper one, and it is the aspect of the light of Nefesh, for the light of Nefesh clothes in the vessel of Keter. And therefore its vowels are like the movement of the letters: Cholam, Tzere, Kamatz, Tzere. The Cholam indicates the Haya and Yechida in it, which do not clothe in vessels, like the Cholam which is above the letters and not within them, for the letters are the vessels. And the Tzere indicates the aspect of the Hesed-Gevura in Bina, at the time when she is in the posterior toward Hochma, and therefore they are only two points: Hesed, Gevura. However, at the time when her posterior stops and she couples with Hochma, she is then discerned with the point of Segol, for the two upper points allude to HB, namely to Bina who couples with Hochma, and the third point indicates the Daat that couples them. And it is found that at a time when there is not yet a coupling of HB there, and there is in her only covered Hassadim, then there are in her no HB but only Hesed-Gevura, and they are alluded to by the Tzere, as above. And therefore the first Hey is vocalized with a Tzere, to indicate that there is not yet in her a coupling with Hochma, as explained. And therefore the Vav in the simple HaVaYaH is vocalized with a Kamatz, which indicates the Kamatz within ZA, for the Vav is ZA, as is known, and since it needs the illumination of Hochma and does not have it, because there is no longer any in Bina, as above, therefore the point of the Vav is with a Kamatz. And the last Hey is also vocalized with a Tzere, like the first Hey, which indicates the covered Hassadim, as above. And thus is explained the vocalization of the simple names, in which there is only the illumination of covered Hassadim, which are the aspect of the illumination of the vessels.

And it is known that these nine names in the three heads are from their inclusion one in the other, for the three heads are AB, SAG, MAH, where in the inclusion one in the other there are in each one three names, and therefore they are discerned: in the inner light, and in the surrounding, and in the upper surrounding, where the inner light is the Mocha Stima'ah, and the surrounding is the Mocha deAvira, and the upper surrounding is the Galgalta. And therefore the three names of the Galgalta are all AB, namely in the filling of Yodin, and in order to distinguish between what is from its own aspect and what it took from the lower ones below it by way of inclusion, the vowels come for this: for the HaVaYaH of its inner light, which it took from the inclusion in the Mocha Stima'ah, which is the aspect of Nefesh, there is no vocalization but on the simple letters alone, for the simple letters allude to the aspect of Nefesh, as above. And the second HaVaYaH, which it took from the inclusion in the air, which is the first surrounding, is vocalized in all its ten letters, meaning also in the letters of its filling. For the filling indicates the screen in it that couples with the upper light, and since here there is a coupling, for it is the aspect of the Mocha deAvira, therefore also the letters of the filling are vocalized, since this vocalization indicates a coupling in its own aspect, as above. And nevertheless the vocalization of the filling is not different from the vocalization of the simple name, for also the letters of the filling are vocalized with Cholam, Tzere, Kamatz, Tzere, like the simple, which indicates covered Hassadim, as above. And the inner light in the Mocha deAvira, in its own place, already has there a coupling of HB face to face, and the Tzere is there transformed into a Segol, as above; nevertheless here, in the place of the Galgalta, which is the aspect of the Mem of Tzelem, which does not receive Hochma, therefore there is no difference between the simple name and its filling, and also the filling is with Cholam, Tzere, Kamatz, Tzere, which indicates covered Hassadim, as above.

And the third HaVaYaH in the Galgalta, namely the aspect of its upper surrounding, is the aspect of the Galgalta itself, and therefore the letters of its filling are all vocalized with Kamatzim, for they indicate the aspect of the coupling in it, which is the aspect of Keter and Rosh, where there is a coupling of striking upon the coarseness in the screen that opposes clothing, and it is known that according to the strength of the opposition to clothing that is in the Rosh, so is the measure of the stature that expands for clothing in the body. And these two discernments are called Kamatz and Patach, for the force of striking that operates in Keter is called Kamatz, because it contracts the lights from coming into clothing; and the second discernment, namely the expansion in the body from above downward, is called Patach, from the term of the opening of the lights to come into clothing. And they are discerned as Keter and Hochma, for Keter is the Rosh and its point is Kamatz, and Hochma is the aspect of expansion from above downward, and therefore its point is Patach. And therefore all the letters of the filling in this HaVaYaH are with Kamatzim, since it is the aspect of Keter and Rosh. But the simple letters in the name are vocalized as the movement of the letters, which are Cholam, Tzere, Kamatz, Tzere, for they do not indicate the aspect of the screen and the coupling, but the aspect of the vessel itself, as above, and therefore their movement is like the movement of the letters, which are the illumination of the vessels. (Vol. 1, p. 313, Items 42, 43, 44).

The fillings of the three names in the air are the filling of SAG, for it is the aspect of the Lamed of Tzelem, discerned as SAG and Bina, as is known. And their vowels are similar to the three names in the Galgalta, except that in place of every Tzere point there is here a Segol point instead of it: the HaVaYaH of the inner light is vocalized only in the simple letters, with Cholam, Segol, Kamatz, Segol, but the letters of the filling have no vocalization at all. And the HaVaYaH of the first surrounding is vocalized in all its ten letters: in the three letters of the Yod with Cholam, and two Segol points in the two letters of the Hey, and three Kamatzim in the three letters of the Vav, and two Segols in the two letters of the last Hey. And the HaVaYaH of the upper surrounding is like the third HaVaYaH in the Galgalta, except that the Tzere is here transformed into a Segol.

There is one change in the vowels of the three names of the air, that their Tzere takes the form of a Segol, and this is for the reason stated above in answer 137, that the Segol indicates a coupling of HB, in the secret of "the Yod went out from the air and light remained," which operates in the air and in the Mocha Stima'ah, and not in the Galgalta. Therefore the Heys in the Galgalta, which are the aspect of the Mem of Tzelem, are with a Tzere, but all the Heys in the Mocha deAvira, which are from the aspect of the LTz of Tzelem, which are in the illumination of Hochma, are all with a Segol. And therefore in the HaVaYaH of the inner light, which is from the inclusion of the Mocha Stima'ah in it, there is no vocalization except in the four simple letters: the Yod with a Cholam, the Hey with a Segol, the Vav with a Kamatz, and the last Hey with a Segol, namely like in the HaVaYaH of the inner light of the Galgalta, except that the Tzere is transformed into a Segol, for the aforementioned reason. And in the HaVaYaH of the first surrounding, which is from its own aspect, the letters of the filling are also vocalized, as above in answer 137, but with one difference, that every Tzere is transformed into a Segol, for the aforementioned reason. And therefore the three letters of the Yod are vocalized with Cholam, and the two letters of the Hey are vocalized with two Segols, and the three letters of the Vav are vocalized with Kamatzim, and the two letters of the Hey are also with Segol. And as for the fact that the filling of the Vav is also with Kamatzim, although there is here the illumination of Hochma, and it should have been vocalized with Patachin, the reason is that the Mocha deAvira is the aspect of SAG, whose Vav becomes a Keter for ZA, which is the Mocha Stima'ah, and therefore it is vocalized with a Kamatz, as the aspect of Keter, as written in answer 137.

And the third HaVaYaH in it, which is the upper surrounding, which is not from its own aspect but from the inclusion of the Galgalta, is therefore vocalized entirely like the third HaVaYaH in the Galgalta, except that only the Tzere beneath the Hey is transformed into a Segol, for this is the whole difference between the Galgalta, which is covered Hassadim, and therefore the Bina, which is the Hey of HaVaYaH, is vocalized with a Tzere, whereas the Mocha deAvira, which is revealed Hassadim, therefore its Heys are vocalized with a Segol, as above. And therefore the letters of the Yod are vocalized with Cholam and two Kamatzim, and the letters of the Hey are vocalized with Segol and Kamatz, and the letters of the Vav with three Kamatzim, and the letters of the Hey with Segol and Kamatz, as explained. (Vol. 1, p. 315, Item 46).

The HaVaYaH of its inner light is vocalized only in its four simple letters: the Yod with a Cholam, the Hey with a Segol, the Vav with a Patach, and the last Hey with a Segol. And the HaVaYaH of the first surrounding is vocalized: three Cholam points in the letters of the Yod, two Segol points in the letters of the Hey, three Patachin in the letters of the Vav, and two Segols in the letters of the Hey. And the HaVaYaH of the upper surrounding: in the three letters of the Yod, three Patachin; in the two letters of the Hey, Segol and Patach; in the three letters of the Vav, three Patachin; and in the two letters of the Hey, Segol and Patach. (Vol. 1, p. 316, Item 47).

In the three names in the Mocha Stima'ah there are two changes on the three of the Galgalta: one, in the Tzere that is transformed into a Segol, which indicates a coupling of HB and the illumination of Hochma, as above; this was not in the Galgalta, and therefore their Heys are vocalized with a Tzere, whereas here, where the illumination of Hochma operates, their points are with a Segol. And the second change is that the Kamatzim that are in the three names of the Mocha deAvira are here transformed into Patachin. And it is for the aforementioned reason, that Kamatz is the aspect of Keter and Patach is the aspect of Hochma; and therefore the Kamatzim in the Mocha deAvira, which indicate the aspect of Keter, are here transformed into Patachin, into the aspect of Hochma. (Vol. 1, p. 316, Item 47).

Because they are the aspect of male and female that came out on two kinds of screens, where the male is from the record of clothing and the female is from the record of coarseness, and they both received their statures equally at the Peh of Atik, and they do not come out one from the other; see above, answer 128. (Vol. 1, p. 317, Items 51 and 55).

The plain Botsina deKardinusa is intended to refer to the Gevura of Atik that clothes in the Mocha Stima'ah, which is drawn from the Malchut of restriction 1 hidden in the Rosh of Atik. And therefore it is considered the root of all the Gevurot in the worlds, for all the Gevurot of ABYA are all from restriction 2, which are branches of the Malchut of restriction 1, as is known. (Vol. 1, p. 319, Item 58).

See above, answer 143.

The stature of AB that comes out on the Malchut of restriction 1, which is the stature of AVI of Nekudim, which was nullified at the time of the breaking of the vessels, is what is called the thousand worlds sealed with the ring (Alf Almin deChatimin beIzka). For the ring is the aspect of the Mem of Tzelem, which seals the GAR of AB from the aspect of Hochma, and corrects it in the aspect of covered Hassadim, as is known. And it is found that by virtue of the correction of the Mem of Tzelem, made upon the Mochin, this stature of AVI of Nekudim, called the thousand worlds, was sealed and hidden away. And they are called so for the reason of the verse, "and I will teach you [va-alefcha] Hochma," etc. (Vol. 1, p. 323, Item 65).

The Izka [ring] is the Mem of Tzelem, meaning the four Mochin HB HG, for there is no coupling in the HG to draw the illumination of Hochma into Bina, and they are considered two Mochin; and this is the secret of the closed Mem of the large Lamed, which expands into "the growing of the government" (marbeh hamisrah) that comes in the Masorah. And this operates only in the GAR of the Mochin, called AVI and the Yod of HaVaYaH. But in the VAK of the Mochin, which are YESHSUT and the Hey of HaVaYaH, they are discerned as three Mochin, because the HG is considered in them as one Mocha, since they couple together to draw the illumination of Hochma into Bina, and therefore they are called the Lamed of Tzelem, namely three Mochin: HBD, each with a Yod in it, which amount in gematria to Lamed [30]. As above in the words of the Rav, page 1, column 1, Items 127, 136, and 137. (Vol. 1, p. 323, Item 65).

The membrane of air [Kruma deAvira] is the aspect of the screen that separates between covered Hassadim and revealed Hassadim, which are called upper waters and lower waters, which in the Rosh is called the membrane of air, and it separates between the Galgalta, corrected in the Mem of Tzelem, namely in covered Hassadim, which are the upper waters, and between the air and the Mocha Stima'ah, corrected in the LTz of Tzelem, namely in revealed Hassadim, which are the lower waters. And likewise the Parsa in the body separates between the HGT to the Chazeh, which are the aspect of the Mem of Tzelem and covered Hassadim, and between the Chazeh and below, which are the aspect of the LTz of Tzelem and revealed Hassadim. And this operates in the Rosh and body of all the Partzufim. And the reason for the matter is, that since the Mem of Tzelem is the aspect of covered Hassadim, the force of the screen at the Peh of the upper one does not govern it, and does not diminish it at all, and therefore it is still considered as the measure of the upper one without any diminution, and is therefore called upper waters, for it is still considered the upper one. But the LTz of Tzelem, which are revealed Hassadim, namely that they need the illumination of Hochma, the screen of the upper one already governs them, which brings them out outside of its degree into the aspect of a lower one, and therefore they are called lower waters. And the force of the screen of the upper one itself is discerned as the firmament that separates between them, similar to the bent line in the Aleph, which separates, and divides between the upper Yod and the lower Yod. (Vol. 1, p. 327, Item 72).

It is impossible to draw new lights in Atzilut, namely a discernment greater by a little than the measure of the fixed Mochin in them, called additions of Mochin, except through the ascent of AA and his inclusion in Atik, and likewise every lower one in its upper one. For then the aspect of the surrounding [light] returning to the Rosh of AA is drawn, since it is included in the coupling at the Peh of Atik, where the Malchut of restriction 1 serves, upon which the revealed stature of AB is revealed, meaning that the GAR of the Mochin are not covered in the correction of the Mem of Tzelem called the Izka, which is equal to the stature of AVI of Nekudim.

And it is known that all the emergence of the Mochin of AA is through his inclusion in the Peh of Atik, and he receives there the aspect of the revealed AB, called the returning surrounding [light]; but when he returns to his place he is corrected in the Tzelem, where the GAR of the Mochin are clothed in the Mem, which covers and repels Hochma, and it is found that the stature of the GAR of AB that he received at the Peh of Atik goes out outside of him in the aspect of a surrounding [light], and the reflected light that clothes these Mochin that went outside goes out also outside of the Rosh in the aspect of the hairs of the head and the beard. And so it is always: at the time that AA ascends and is included in Atik, he receives there back the returning surrounding [light] into his internality, and likewise his garments, which are the hairs of the head and the beard that went out outside of the Rosh, are then found to return and enter into the internality of the Rosh, and then they are included in the Malchut of restriction [1] at the Peh of Atik, and become the aspect of MAN of AA there, and the reflected light that comes out upon them clothes again the revealed stature of AB, like the first time. And afterward, when AA descends with those Mochin to their place, he is corrected again in the Tzelem, and the aspect of the GAR of the Mochin is compelled to return and depart in the secret of the returning surrounding [light], and likewise the hairs return and depart and go out outside of the Rosh in the aspect of external and surrounding vessels.

Thus the hairs of the head and the beard serve as MAN for AA, namely at the time of his ascent to be included in the coupling at the Peh of Atik, the hairs then enter and become the aspect of MAN for the revealed stature of AB, by which they return and clothe the revealed AB, like the first time, namely at the beginning of the emanation of AA, as above. And see in the Inner Observation here, where this is explained at length. (Vol. 1, p. 376, Item 172).

The eighth correction of the beard and the thirteenth correction, which are the hairs of the beard of its upper and lower surface, which are long to the Chazeh and clothe in the aspect of surrounding [lights] over the HGT of AA to the Chazeh, are called the Mazal. And the Partzuf of AVI, which clothe the HGT of AA into their internality, are also included in the two Mazalot from the aspect of the surrounding ones, namely that these hairs serve AVI as surrounding [lights], just as they serve AA. And this is what was said, that AVI are included in the Mazal. (Vol. 1, p. 377, Item 173).

It does not intend the fixed Mochin in Atzilut, namely at the time that AVI clothe the HGT of AA and are in the stature of SAG, for then they do not need the Mazal to serve them as MAN, since they couple on their own MAN, which is from the aspect of restriction 2, as is known. Rather, it intends the time of the ascent of the Partzufim to additions of Mochin, which are drawn only from the revealed AB, as above in answer 148, see there. For then AA ascends to the GAR of Atik, and AVI to the GAR of AA, and then the screen and coarseness of AVI themselves are not sufficient for MAN, since they are from the aspect of the Malchut of restriction 2, and the revealed AB does not go out except through the MAN of the Malchut of restriction 1, as is known; therefore they need the MAN of the beard, whose source of their coarseness is from the aspect of the coarseness of the Malchut of restriction 1. And this matter is done through the ascent itself, for then AA receives, through his ascent to the GAR of Atik, the stature of the returning surrounding [light], and the hairs enter again into the Rosh and become internal; it is then found that also the Mazalot, which are the surrounding ones of the HGT of AA, enter also into the internality of his HGT, and then AVI can use these hairs of the Mazal as MAN, to draw from the stature of the revealed AB. For just as the Mazalot serve AVI in the aspect of their permanence as surrounding vessels, as above in answer 149, so at the time of the ascent they become for them internal, and they can use their MAN. And see all this in the Inner Observation here, where it is explained at length. (Vol. 1, p. 377, Item 173).

The hairs of the beard are drawn from the illumination of the Mocha Stima'ah, as above in answer 20, see there. However, the two heads — Galgalta and Mocha Stima'ah — are included one in the other, and it is found that the Mocha Stima'ah itself is also included of the Galgalta, in such a way that there are in the Mocha Stima'ah twice ten Sefirot: the ten Sefirot of the Galgalta and the ten Sefirot of the Mocha Stima'ah, and both must be revealed in the beard. However, from the ten Sefirot of the Mocha Stima'ah they cannot be revealed, except from Bina and below, namely from the aspect of the Lamed of Tzelem, which is the aspect of Bina, from which all the Mochin come, after the Yod went out from the air and light remained. But from the aspect of Hochma itself, they cannot receive, since it is corrected in the Mem of Tzelem and hidden there in the secret of the thousand worlds sealed with the ring. And it is found that of the ten Sefirot of the Mocha Stima'ah there are only eight Sefirot from Bina and below. And from the ten Sefirot of the Galgalta included in the Mocha Stima'ah, only five Sefirot reach the beard, from Hesed to Yesod, and Hesed is included in the eighth Mazal. And the reason is, that from the Galgalta, which is the aspect of the Mem of Tzelem, they can receive only VAK alone, since it is corrected in the Izka, as is known. And therefore they are only thirteen corrections and not twenty, for there are in them only eight from the eight, and five from the Galgalta. (Vol. 1, p. 391, Item 196).

It is known that every discernment of additions of Mochin that come out in Atzilut does not come out except on the MAN of the hairs of the beard, as above in answers 148 and 149, for they are the remnants of the Malchut of restriction 1 that remained in AA, by which he can be included in the Malchut at the Peh of Atik, which is of restriction 1; without them, there is in AA only the aspect of the Malchut of restriction 2, which has no relation to the Malchut at the Peh of Atik, as is known. And it is found that all the Mochin that come out in Atzilut are from the aspect of the hairs of the beard, and all the corrections depend on them. And just as the hairs came out in the first correction, they were not fit for a coupling at all, for they were entirely of the aspect of the Malchut of restriction 1, which does not receive any coupling in Atzilut, due to its being hidden in the RDL"A; and therefore they need the sweetening in the measure of mercy, for then they were fit for the rise of MAN and to draw from the Mochin of the revealed AB, as much as is possible also in the Partzufim of Atzilut.

And around this sweetening of the Malchut of restriction 1 in the first correction of the beard, all the corrections of the beard revolve: the eight first corrections of the beard are the sweetenings of the Malchut from the relation of the Mocha Stima'ah, and the five last corrections are sweetenings of the Malchut from the relation of the Galgalta included in the Mocha Stima'ah.

And it is known that after the revelation of the first correction, only the aspect of the masters of the shields [Marei Terisin], which is the aspect of Bina, was corrected through it, but the aspect of the ZON within them received no correction, and therefore there was drawn into the world of Yetzirah and Assiyah the masters of weeping and the masters of lamentation [Marei deYavva and Marei deYilala]. And it is found that the main sweetenings must be for these ZON, and it is known that all the corrections of the ZON are through pregnancy in the womb of Bina, and it is not completed except through three pregnancies and births, as written in Part 12. And know that the root of all these three pregnancies is from here.

For the second correction of the beard, which is the hairs of the lip standing at the end of the upper cheek, which is Bina, is discerned as the aspect of the first pregnancy of these ZON, which did not receive their correction in the first correction of the beard. And this is the secret of the spreading of the hairs of the first correction, which is from the narrow part of the beard, to the head of the mouth, which is the aspect of the upper cheek, which is Bina, for the ZON of the Malchut of restriction 1, which are in the narrow part of the beard, rose to Bina in the aspect of a first pregnancy. And the second correction is the attainment of the VAK of the pregnancy. And afterward, in the third correction, which is the upper path beneath the nose [Orcha Ila'ah Tehot Hutma], they received there the spirit of life from the nose, which is the aspect of the GAR of the first pregnancy.

And after the VAK and GAR of the pregnancy were completed, which are all the NRNCHY of this pregnancy, they were born and came to their place, namely in the lower cheek at the place of the lower lip, and first there was revealed there the VAK, which are the lights of the GAR, called the fourth correction of the beard, which is the lock of the beard [Shovelat haZakan]. And afterward the GAR was revealed, which is the fifth correction, namely the lower path in the middle of the lock of the beard, and these GAR are discerned as a second pregnancy, for they are the GAR of Ruach, which come in the second pregnancy after two years [of nursing]. As is known in the ZA of Atzilut, and from the lower one you shall learn the upper one. So that the fourth correction, called the lock of the beard, is the aspect of the NRN of Ruach, acquired in the two years of nursing, and the fifth correction is the aspect of the second pregnancy after the two years of nursing, through which it acquires the GAR of Ruach and the completion of the ten vessels, as explained in the ZA in Atzilut.

And after the VAK and GAR of Ruach were completed, which is the aspect of the completion of the vessels, the time came for the third pregnancy, of Gadlut, and this too is in two parts, namely in the sixth and seventh corrections: in the sixth correction it acquires the VAK of Gadlut, which is the correction of the widening of the beard in the two sides that are beneath the first correction, which at first spread to the head of the mouth, and this is the aspect of the pregnancy in Bina, which is the upper lip; and afterward they return and descend to the lower cheek, which is the aspect of the birth, as written in the Zohar (see in the Ohr Pnimi, page 1416, Sub Header "and this is what he said"). And afterward it receives the GAR of Gadlut in the seventh correction, which is the illumination of the two holy apples [Tappuchin] that are cleared of hairs, which is the aspect of the Mochin and the GAR of the whole of the beard, in the aspect of "in the light of the king's face is life," as written in the Zohar.

And after all the Mochin were revealed through the three pregnancies mentioned above, and all the Mochin of the beard were completed in the seventh correction, as above, the eighth correction of the beard is now revealed, which is the aspect of the praise of the hairs of the beard [Shvacha deSa'arei Dikna], meaning that now the very hairs of the beard receive all the great praise of all the Mochin that were revealed with the seven first corrections, and therefore the hairs spread to their width and their length, to the Chazeh. For the aspect of the coarseness of the Malchut of restriction 1 was drawn out from this eighth correction entirely, by force of the three pregnancies mentioned above, and they were clarified and became like the aspect of the hairs of the upper lip, which spread from the aspect of Bina. And therefore it is called by the name Mazal, for this correction gathers within it the entirety of all the seven corrections, to bestow to those below it. And it is called the upper Mazal, for the reason that it is discerned like the aspect of the hairs of Bina, which is the aspect of the upper one.

And now the entire correction of the hairs of the beard coming from the part of the Malchut of restriction 1, attributed to the aspect of the Hochma of the Mocha Stima'ah, was completed. However, the hairs of the beard attributed to the aspect of the Galgalta in the Mocha Stima'ah have not yet received any correction in the eight corrections mentioned above. And the beginning of their correction now begins in the ninth correction, for now the hairs came out and sprouted from the aspect of the Galgalta in the Mocha Stima'ah, and rose and mingled within the hairs of Bina on the upper surface of the beard, and were sweetened there in Bina, in the measure of mercy in it, as above in the second correction, in that they received through this their first pregnancy. And after their pregnancy was completed there, they were born and descended to their place, which is the throat beneath the lower cheek, and there are two corrections in this, the tenth and the eleventh. For although they mingled in the upper surface of the beard in the aspect of Bina, nevertheless their own aspect, which is the aspect of the Malchut of restriction 1, was not entirely concealed from them, and therefore there is discerned in them the aspect of Bina and the aspect of Malchut: the aspect of Bina in them is the tenth correction, and the aspect of Malchut in them is the eleventh correction.

And from this first pregnancy there is in them only the aspect of the VAK, and now they must rise and receive the aspect of the GAR. However, it is known that the hairs of the aspect of the Keter of the Mocha Stima'ah cannot receive GAR from the illumination of Hochma, for the aspect of the Galgalta is covered Hassadim, as above. And therefore they receive only the aspect of the pure air [Avira Dachya], which operates in the illumination of the Galgalta, and this illumination that they receive is the twelfth correction, namely the mouth that is cleared of hairs. And more than this they are not fit to receive.

And the thirteenth correction is the entire lower surface of the beard, namely the totality of the praise of the four preceding ones, which these hairs of the aspect of the Galgalta in the Mocha Stima'ah received, and in this praise they received the power of spreading to their length and width, to the Chazeh. And therefore this correction is called by the name lower Mazal, for just as the eighth correction receives and spreads from the aspect of the praise of the seven corrections preceding it, and is therefore called the upper Mazal, so the thirteenth correction receives and spreads from the aspect of the praise of the four corrections preceding it, and is therefore called the lower Mazal. However, also the upper Mazal bestows from the eight corrections in it to the lower Mazal, and therefore the lower Mazal is discerned as receiving from all the twelve corrections of the beard. (In the Ohr Pnimi, from page 1095, Item 205, to the end of the part).

Because the hairs are also divided into the MTL like the inner vessels, and the aspect of the Mem of the hairs went out above, over the Galgalta, which is the aspect of the Mem of the inner vessels, and the aspect of the LTz of the hairs came out in the aspect of the hairs of the beard, in the illumination of the Mocha Stima'ah, which is the aspect of the Tzadi of the inner vessels. And see above, page 1000, answer 20.

Mazal is from the language of the verse, "water shall drip from his branches [yizlu mayim midalyav]," which is a language of bestowal. And since the eighth correction is the totality of the seven corrections of the beard preceding it, therefore it is fit for bestowal and is called Mazal. And likewise the thirteenth correction is the totality of the perfection in the four corrections preceding it, and it too is fit for bestowal, and it too is called Mazal. Only, the eighth Mazal, being the totality of the perfection of the seven upper corrections of Hochma, is called the upper Mazal. And the thirteenth Mazal, being the totality of the perfection of the four lower corrections, which are drawn from the Galgalta, is therefore called the lower Mazal. (Item 212).

The thirteen attributes of mercy (MD"H R) in Micah indicate the thirteen corrections of the beard from the aspect of their standing in AA, namely from the aspect of the one who corrects and bestows them upon the lower ones. And the thirteen attributes of mercy in the Torah indicate their reception by ZA and the lower ones.

The first correction, which is the narrow part of the beard, is called in Micah by the name "Who is a God like You" (Mi El Kamocha), after the illumination of Atik received there from below upward, which has no equal in all of Atzilut. For there the very essence of the Malchut of restriction 1 is revealed, just as it is in Atik. But in the Torah it is called by the name "El," meaning mighty, able, because its illumination does not spread from above downward, and from it came out in Yetzirah and Assiyah the masters of weeping and the masters of lamentation, and the strength of the judgments is revealed in them.

The second correction, which is the hairs of the upper lip, in which also the hairs of the side of the beard rose and mingled, is called in Micah by the name "Forgiver of iniquity" (Nosei Avon), for the upper lip is the place of Bina and is clean of all judgment and coarseness; but because the hairs of the narrow part of the beard rose there, Bina was also diminished on their account, and hairs came out in the place of Bina, and therefore it is called iniquity [avon], for it is straight in its own aspect, but was bent because of the ascent of the Malchut to it. However, Bina did this in order to sweeten the Malchut in her measure of mercy and to correct it for the coupling, and for this purpose she bears within her the iniquity. And therefore it is called "Forgiver of iniquity." And remember that the aspect of the restrictions and judgments in the discernment of Bina are called iniquity, but the aspect of the judgments in Malchut are called transgression [pesha], for she is restricted by her own accord. But in Bina they are not on her own account, but by force of the ascent of the Malchut to her, and it is merely a bending. And in the Torah it is called by the name "and merciful" (veRachum), for this correction is the source of the mercy in Bina, as the sages said: like this eagle, which is merciful to its children, and says, better that the arrow enter me and not enter my children. For therefore Bina receives the Malchut into her and becomes restricted because of her, in order that through this a correction may come to the ZON, who are her children, for she thereby makes them fit to receive the coupling and reveal all the Mochin of ZA. And therefore this correction is called "merciful," for she bears the iniquity for the sake of mercy upon the ZON.

The third correction, which is the path beneath the two nostrils of the nose, cleared of hairs, is called in Micah by the name "and passing over transgression" (veOver al Pesha), for through the spirit of life that blows from the two nostrils, the judgments come out from the aspect of the hairs of the lip and receive again the illumination of GAR, in the aspect of the spirit of life, for Haya is Hochma, as is known. And although this purification of the judgments is made only in the aspect of the hairs of Bina, called iniquity, nevertheless the purification reaches also the hairs of the Malchut that came from the narrow part of the beard and mingled there, which are called transgression; and this is because it is mingled there and has no recognition by itself. Therefore this correction is called by the name "and passing over transgression," for it passes and purifies also the transgression that is not fit for purification by itself, since it is the Malchut of restriction 1, upon which was the main restriction. And in the Torah it is called by the name "and gracious" (veChanun), meaning one who does gratuitous kindness, even though it is not proper and not worthy — and the intention is likewise to the discernment of the transgression mingled there, which is not proper and not worthy of attaining the spirit of life; nevertheless the kindness is done with it, that it receives it incidentally to its mingling in the hairs of Bina, as above.

The fourth correction, which is the clarification of the hairs of the Malchut that mingled in the hairs of the upper lip, and their descent from there to beneath the lower lip, called the lock of the beard, is called in Micah by the name "to the remnant of His inheritance" (leShe'erit Nachalato), for a remnant was clarified from the hairs of the upper lip, and it became recognizable that they are not entirely of the aspect of Bina, like the hairs of the upper lip, which are able to receive from the coupling in them, and therefore they were forced to descend to the place of the Malchut, which is the lower lip in the lower cheek, and the coupling was made upon them in their place in the aspect of VAK, lacking GAR. And although now they were diminished of GAR through this correction, nevertheless it is a good preparation for the fifth correction, as will be said. And in the Torah it is called "slow to anger" (Erech Apayim), which includes also the fifth correction, as will be said.

The fifth correction, which is the drawing of the spirit of life from the path of the upper lip to the lock of the beard in the lower lip, is called in Micah by the name "He will not retain His anger forever" (Lo Hechezik La'ad Apo), meaning that although an aspect of anger and judgments was revealed through the clarification of the hairs of the Malchut out of the upper lip and their descent to the lower lip, for they returned to the aspect of lacking GAR, nevertheless this anger did not remain there, but he returned and drew the aspect of the GAR and the spirit of life also to the lower lip. And in the Torah this correction is called together with the fourth correction by the name "slow to anger" (Erech Apayim), meaning: he prolongs his anger and his height. That is, although in the fourth correction he prolonged his anger, for the anger was again revealed in the hairs of the Malchut, nevertheless his height [raised him], for afterward he drew the spirit of life also to the lower lip, and the GAR returned in them as before. And on the contrary, now they were corrected even more, for in the third correction, although he passed over the transgression and purified also the hairs of the Malchut, nevertheless this was because they were not recognizable there, as above; but now, after they descended to their place, and nevertheless the spirit of life reached them, their correction is permanent, for the correction was made in their own aspect.

The sixth correction, which is the widening of the beard in the corners of the lower cheek, is called in Micah by the name "for He delights in mercy" (Ki Chafetz Chesed Hu), which is the drawing of the life of the soul in this correction from the GAR of Bina, for the GAR of Bina are "for He delights in mercy," meaning that she desires and yearns for Chesed and not for Hochma, as is known. And in the Torah it is called by the name "and abundant in mercy" (veRav Chesed), for Rav is a language of greatness, and indicates the aspect of the Hassadim of Bina, which are the aspect of greatness and GAR, which are called the VAK of Gadlut, as is known.

The seventh correction, which is the two holy apples cleared of hairs, in the secret of "in the light of the king's face is life," is called in Micah by the name "He will return and have compassion on us" (Yashuv Yerachameinu), and it is called so to indicate that the illumination of this face is not constant to the lower ones, but only at the time when the lower ones are fit to receive this great light, as written in the Zohar, "He will return and have compassion on us" — "He will return" implies that sometimes they are concealed and sometimes they are revealed; see there. And in the Torah this correction is called by the name "and truth" (veEmet), for in the revelation of this great light of the two holy apples below, the truth of His providence, may He be blessed, is then revealed to the lower ones.

The eighth correction, which is the widening of the beard in the entire upper surface of the beard and its lengthening to the Chazeh, is called in Micah by the name "He will subdue our iniquities" (Yichbosh Avonoteinu), meaning that he subdues and holds back these hairs of Bina, whose coarseness is called iniquities, as above, in order to widen through them the measure of mercy to the lower ones, in the aspect of a spring that never stops; therefore this correction is also called by the name "upper Mazal," for the abundance in them flows and drips to the lower ones. And in the Torah it is called by the name "and keeping mercy" (veNotzer Chesed), which has the same meaning, for he keeps the mercy that is always bestown upon the lower ones, through this correction mentioned above.

The ninth correction, which is the small hairs that come out and mingle among the long hairs of the upper surface of the beard, is called in Micah by the name "the depths of the sea" (Metzulot Yam), for the new hairs that came out from the aspect of the Keter included in the Mocha Stima'ah, which are the aspect of the Malchut that has not yet received any sweetening in the measure of mercy, came out now and mingled and sank in the hairs of Bina in the upper surface of the beard, and were sweetened in them; therefore they are called "the depths of the sea," for they sank in Bina, which is called the sea. And in the Torah this correction is called by the name "to thousands" (laAlafim), for through the revelation of this sweetening of the depths of the sea, there was made in these hairs the property by which the thousand worlds sealed with the ring are revealed through them. Therefore it is called "to thousands."

The tenth and eleventh corrections, which are the emergence of the hairs from the aspect of their mingling in the upper surface of the beard, and their coming to their place, which is the throat beneath the beard, are called in Micah by the name "You will give truth to Jacob, mercy to Abraham" (Titen Emet leYaakov, Chesed leAvraham), for through their mingling in Bina there are found included in them two discernments, which are the discernment of Bina and the discernment of Malchut. And the discernment of Bina in them, which is the one that receives the coupling, is called "mercy to Abraham," for upon it the Hassadim are revealed; and the discernment of the Malchut in them, which stands for heating, to raise MAN, is called "You will give truth to Jacob," for through this the great Mochin are revealed from the truth of His providence, may He be blessed. And in the Torah the tenth correction, which is the discernment of Bina in them, is called by the name "forgiving iniquity" (Nosei Avon), for the coarseness of Bina is called by the name iniquity, as above; and the eleventh correction, which is the discernment of Malchut in the hairs, is called by the name "and transgression" (uFesha), for the aspect of the coarseness of Malchut is called transgression, as said above.

The twelfth correction, which is the mouth cleared of hairs, is called in Micah by the name "which You have sworn to our fathers" (Asher Nishbata LaAvoteinu), as they explained in the Zohar, that in this our fathers trusted to clothe in this spirit. For this correction is drawn from the aspect of the pure spirit of the Galgalta that is drawn to the mouth, and therefore it is cleared of hairs, and from here also AVI of Atzilut receive; therefore it is called "which You have sworn to our fathers." And in the Torah this correction is called by the name "and sin" (veChatta'ah), for this correction is entirely sufficient for AVI, but not for the aspect of ZA, who cannot receive from it all his perfection, since he needs the illumination of Hochma, as is known. And since the Torah speaks of ZA, as said above, therefore it is called "and sin," meaning that the transgression is sweetened into a sin, but not entirely.

The thirteenth correction, which is the lower surface of the beard, is called in Micah by the name "the days of old" (Mimei Kedem), for this correction is the totality gathered from the entire beard, for it receives from all the twelve preceding corrections and bestows them upon the lower ones; therefore it is called by the name lower Mazal, as above. Therefore it is called by the name "days of old," for the root of the beard is the aspect of the Malchut of restriction 1, and similarly to Atik and AK, whose Sefirot are called "days of old" for the same reason, that over their aspect of Malchut there is no longer any coupling from AA and below, and it is not found in all of ABYA; therefore the Sefirot above AA are called by the name "days of old." And so is the beard. And in the Torah this correction is called by the name "and pardoning" (veNakeh), for through the totality of the corrections received in it and their bestowal to the lower ones, the Malchut of restriction 1 is made clean of every aspect of restriction and judgment, in the manner that they said in the Zohar: Ein Sof does not bring down His unity upon her until they give her her partner.

See above, answer 155.

Answer: there are here three particular orders, which must not be compared one to another. The first order is the thirteen Sefirot of the surrounding ones of the beard, in which Malchut is above all of them and Bina is below, and this is from the aspect of the Hochma of the Mocha Stima'ah; and from the aspect of the Keter of the Mocha Stima'ah, Yesod is above and Hesed is below. And this is immediately with their emergence in the aspect of the surplus of the Mocha from the Rosh of AA, before they received any light; or what remained of the Sefirot that were not corrected in the thirteen inner [corrections], which also remain without light and stand in the aspect of surrounding ones. For this reason, the coarser each one is, the lower it is, and the Malchut, being the finest of them all, is found above them all, etc., as above in answer 83, see there. And after this began the couplings, which are the corrections, to be corrected little by little, in the order of the degree: in pregnancy, and smallness, and the VAK of Gadlut, and the GAR of Gadlut, in the order explained above in answer 151, see there, until all the thirteen corrections of the beard were completed in their perfection. And once they were completed in their perfection, the order of the thirteen inner Sefirot was made, in which the Bina of the Hochma of the Mocha Stima'ah now stands above all of them, being the tallest stature of them all, and she stands in the first correction by the name El. And after her, Hesed in the second correction, etc., and the Malchut of the Hochma of the Mocha Stima'ah in the eighth correction by the name "and keeping mercy," where the Hesed of the Keter of the Mocha Stima'ah is also included, and the Gevura of the Keter in the ninth correction, etc., and the Yesod of the Keter below all of them, namely in their order, that every stature that is higher is above more.

And these two orders operate in all the Partzufim: at first, when the vessels are without lights, namely before they received any coupling on the coarseness in their screen, the coarseness is found to be a lack in them, and therefore the coarser each one is, the more lacking it is and the lower it is. But at the time when the lights are already clothed in them, which is through the coupling of the upper light on the coarseness in their screen, then the coarser each one is, the taller its stature and the higher it is, as above in answer 83. And these are the two orders mentioned above, of the surrounding ones and of the inner ones. However, it is known that the Partzuf does not grow all at once in all its degrees, but little by little, in the order of the degree: at first comes the Nefesh in the vessel of Keter, and when the Ruach comes, the Nefesh descends to the vessel of Hochma, and the Ruach clothes in the vessel of Keter. And when the Neshama comes, the Nefesh descends to the vessel of Bina, the Ruach clothes in the vessel of Hochma, and the Neshama clothes in the vessel of Keter, etc., in this manner, as is known. And this is the third order mentioned above, of the emergence of the thirteen corrections of the beard. For here too, at first the Nefesh was revealed in the first correction at the time of its coming into the second correction, in the first pregnancy, namely the VAK of Nefesh; and when the third correction was revealed, when the GAR of Nefesh came out, the GAR of Nefesh clothed in the first correction, and the VAK of Nefesh descended to the second correction. And afterward, in the fourth correction, when the VAK of Ruach was revealed, the VAK of Nefesh descended to the third correction, the GAR of Nefesh to the second correction, and the VAK of Ruach clothed in the first correction. And afterward, in the fifth correction, when the GAR of Ruach was revealed, the VAK of Nefesh descended to the fourth correction, the GAR of Nefesh to the third correction, the VAK of Ruach to the second correction, and the GAR of Ruach rose and clothed in the first correction. And after this, at the time when the sixth correction was revealed, which is the VAK of Gadlut, the VAK of Nefesh descended to the fifth correction, the GAR of Nefesh descended to the fourth correction, the VAK of Ruach to the fifth correction, and the GAR of Ruach descended from the first correction to the second correction, and the VAK of Gadlut clothed in the first correction. And afterward, in the seventh correction, when the GAR of Gadlut came out, the VAK of Nefesh descended to the sixth correction, the GAR of Nefesh to the fifth correction, the VAK of Ruach to the fourth correction, the GAR of Ruach to the third correction, the VAK of Gadlut to the second correction, and the GAR of Gadlut in the first correction. And after this came out the aspect of the totality in the eighth correction, which is the aspect of the height of the Mochin, and then the VAK of Nefesh descended to the seventh correction, the GAR of Nefesh to the sixth correction, the VAK of Ruach to the fifth correction, the GAR of Ruach to the fourth correction, the VAK of Gadlut to the third correction, the GAR of Gadlut to the second correction, and the totality of the beard, which is the height of the Mochin, clothed in the first correction. And the entry of all the lights into their vessels was now completed properly, in the order of the thirteen inner [Sefirot], with Bina above in the first correction and Malchut below in the eighth correction.

Because the aspect of the totality that clothed in the first correction is discerned as the aspect of Bina. And the aspect of the GAR of Gadlut, which is Hochma that clothed in the second correction, is discerned as the Sefira of Hesed; and the VAK of Gadlut, which clothed in the third correction, is discerned as the aspect of Gevura; and the GAR of Ruach, which clothed in the fourth correction, is discerned as Tifferet; and the VAK of Ruach, which clothed in the fifth correction, is discerned as Netzach; and the GAR of Nefesh, which clothed in the sixth correction, is discerned as Hod; and the VAK of Nefesh, which clothed in the seventh correction, is discerned as the aspect of Yesod; and the eighth correction is discerned as Malchut, which receives from all of them.

And do not wonder how the GAR of Hochma is discerned as the Sefira of Hesed, and the VAK of Hochma as the aspect of Gevura, and the GAR of Ruach as the aspect of Tifferet, etc., for this has already been explained well above in the words of the Rav, in "reaching and not reaching" (Mati veLo Mati), and in the Ohr Pnimi there, page 329, Sub Header "now you will understand"; see there, in all the order of the emanation of the VAK. And you will see there that Hesed is the GAR of the illumination of Hochma, and Gevura is the VAK of the illumination of Hochma, and Tifferet is the GAR of Ruach; see there. And this is not the place to elaborate further. And in this manner are also explained the five Sefirot of Keter in the three orders mentioned above. And understand well.