Частина 6 · Внутрішнє споглядання 2

The order of cause and consequence We shall now explain the order of all the actions that occurred in the worlds up to now, from the perspective of cause and consequence, meaning how each action is caused, in all its conditions, in absolute necessity by the cause preceding it.

Let us begin with the world of restriction. The restriction was mainly on phase four, which is the phase of the Malchut of Ein Sof, called the middle point. However, the departure of the light was from all ten Sefirot. And these records that the light left after its departure are called the ten Sefirot of circles. After that a screen was corrected in the Malchut of the ten Sefirot of circles, and then the upper light expanded again until it struck this screen in the vessel of Malchut, and from the striking of the upper light on the screen, a great light called reflected light was revealed, and this reflected light rose and clothed the upper light up to Keter, from below upward. And these ten Sefirot are called the Rosh [head] of the line. And afterward the reflected light returned and expanded together with the upper light within it from above downward, in the entire measure that it had clothed before from below upward in the Rosh of the line. And this expansion from above downward is called the Toch [inside] and Sof [end] of the line. And the Rosh, Toch, and Sof of this line are called the first Partzuf of Adam Kadmon, or the Partzuf Galgalta of Adam Kadmon.

And here we already have before us ten actions: One, the place where the restriction occurred. Two, the ten Sefirot that left the records, called the ten Sefirot of circles. Three, the ten Sefirot called circles. Four, the screen in the vessel of Malchut. Five, the expansion of the upper light in return. Six, the coupling by striking of the upper light with the screen. Seven, the reflected light that becomes a garment and a phase of reception for the upper light. Eight, the ten Sefirot of straightness, which are the Rosh of the line. Nine, the expansion of Malchut with the reflected light into ten Sefirot from above downward, where the first nine Sefirot of those ten Sefirot are called the Toch of the line. And the Malchut of those ten Sefirot is called the Sof of the line. Ten, the concluding points of the line, from which downward is darkness and not light.

And now let us explain the ties of cause and consequence among them: One, the place where the restriction occurred is a consequence of the departure of the light of Ein Sof from there. And the foremost of all knowledge is that there is no absence in the spiritual, and every slight change spoken of in the spiritual does not mean that the first form is absent and another form comes in its place, as is the practice under the laws of the corporeal. Rather, the meaning is that the first form remains in its place without any change whatsoever, and the matter of change of form spoken of is an addition to the previous form, and now there are two forms in one place. One must also remember that the law of separation in the spiritual is nothing but the matter of disparity of form, and just as the axe separates in the corporeal, so does disparity of form separate in the spiritual. Thus, if the spiritual attains within itself some change, it divides and becomes two, whose distance from one another is according to the measure of the disparity of form between them, and if the change is slight, they are considered still close to one another, and if the change is of a great measure, they are considered far from one another.

And here the cause of the restriction and the departure of the light is that the Malchut of Ein Sof, which is phase four, desired equivalence of form in greater perfection with the upper light, as explained above in Part One, in Or Pnimi and in Histaklut Pnimit. And it was explained there that in Ein Sof Himself no slight change whatsoever occurred because of the restriction that was made, but rather this world of restriction is only an addition that was renewed upon the light of Ein Sof.

And the matter is that the Malchut of Ein Sof, which desired greater adherence, as said above, had a disparity of form occur in her, for in Ein Sof this desire had not been revealed in her. Therefore it is considered that a new form was added here and went out from the Malchut of Ein Sof. And it acquired a name of its own, being the phase of the Keter of the world of restriction. And this Keter expanded itself into four phases, and when phase four within it was revealed and desired equivalence of form still further with the upper light, and diminished the will to receive within her, immediately all the light that had been there departed. For every vessel of reception in the spiritual is the will to receive, and in the absence of the will to receive, the light is absent. For the matter of coercion applies only in the corporeal, as is known.

And here two actions have been explained, which are the place where the restriction occurred, and the ten Sefirot that left the records, which become the ten vessels of circles: for the cause of the desire for equivalence of form in the Malchut of Ein Sof activated both of them together, namely the expansion of the light, and its departure from there. And from them follows the third action, the ten vessels of circles, for these records remaining after the departure are the circles. Thus these three actions are necessitated by and derive from one another.

Action four, which is the screen in the vessel of Malchut of circles, follows from the cause of the departure of the light from all four phases. For the restriction was not only on phase four, and the departure was from all ten Sefirot, because phase four was then the entire receptacle for the light. Therefore the will was aroused in her at once to draw the light back only on the first three phases, and not on phase four, for she could not tolerate the darkness. And due to the revelation of this will, the form of the root boundary in the worlds went out and was born. As the secret of the verse, "Thus far shall you come and no farther" etc. That is, the restriction to receive only in the first three phases alone. And this form of restriction is called by the name correction of the screen in the vessel of Malchut, which follows from the cause of the drawing of new light from the Emanator after the restriction.

And here action four and action five have been explained. They are: the screen in the vessel of Malchut, and the expansion of the upper light in return. For the departure of the light activated both of them: the screen, and the drawing of the upper light back on the first three phases alone, for she could not tolerate the darkness.

Action six, which is the coupling by striking of the upper light with the screen, follows from the power of the upper light itself. For the restriction and the screen made on phase four went out from the power of the emanated being itself, as said above, and the upper light drawn from Ein Sof, which had been filling all reality there without any boundary whatsoever, cannot tolerate this boundary that was imprinted in the screen, but wishes to come also into phase four, and to fill all reality as is its way, but the screen returns it backward, by the power of the boundary within it. And this is called coupling by striking. Thus the coupling by striking follows from the upper light itself.

Action seven, which is the reflected light that becomes a garment and a receptacle for the upper light, follows from the power of the striking of the screen against the upper light, to the measure that it returns it backward. For that entire measure of the upper light that was fit to come into phase four, and did not come there because of the screen's obstruction, which returned it backward, is called reflected light. Thus the reflected light follows from the striking of the screen against the upper light. And one must remember that from the restriction onward, from the time phase four ceased to be a receptacle for the upper light, the reflected light took her place, meaning that the reflected light became a vessel of reception in place of phase four that had been before. And no vessel of reception besides it can be conceived any more.

Action eight, the ten Sefirot of straightness, in the phase of the Rosh of the line. Follows from the departure of the light that occurred at the time of the restriction, as said above in item five, for it is the fifth action mentioned above. However, they do not connect and clothe to become roots for the Partzuf except through the reflected light, in action seven mentioned above, from the phase of its clothing them from below upward.

Action nine, which is the expansion of Malchut with the reflected light within her, from above downward into Toch and Sof. Follows from the screen in the Malchut of the Rosh. Being the phase of going out from "potential to actual," for that measure of repulsion and that measure of clothing that went out from the power of the screen in the ten Sefirot of the Rosh, was only in the phase of "potential," for in actuality there is neither repulsion nor clothing there. Rather, everything that occurs in the ten Sefirot of the Rosh in the phase of "potential" is later revealed in the Toch and Sof, called Guf [body], in full actuality. And the measure of the stature of the light that the reflected light clothed in the Rosh in the phase of "potential" — to that same measure the upper light is found clothed in the Guf in actual fact, and this clothing is called "the Toch of the Guf," from the Peh to the navel. And the phases of conclusion that the screen made in the ten Sefirot of the Rosh in the phase of "potential," namely the phase of striking that it made on the upper light and did not let it expand into phase four, are revealed in the Guf "in actuality" from the navel downward to the conclusion of the legs, called the concluding part of the Partzuf. Thus, from the conclusion of the legs of the Partzuf downward, the middle point is revealed in full actuality, where the screen stops the upper light there entirely, and leaves it an empty vacant space without light. Therefore the phase of the Toch of the Guf is considered the standing of the first nine Sefirot. And the phase of the Sof of the Guf is considered only the Sefira of Malchut alone, meaning the phase of restriction and the power of conclusion within her.

And here action nine and action ten have been explained. They are: the expansion of Malchut from above downward into Toch and Sof, called Guf. And the concluding point of the line, from which downward is darkness and not light. Which the screen of the Rosh activated both of, as explained.

And here the cause and consequence has been explained up to the emergence of the first Partzuf of Adam Kadmon, called the Partzuf Galgalta of Adam Kadmon. And now let us explain the emergence of the five Partzufim of Adam Kadmon from one another, by way of cause and consequence.

And let us first explain the factors of the birth of a Partzuf in a general manner, namely what applies to all the Partzufim equally. And afterward let us explain the Partzufim in detail.

And here the first factor for the birth of a Partzuf is the clash of the surrounding light with the direct light within one another, by whose cause the screen of the Guf of the Partzuf is refined, and becomes clear like the screen in the Malchut of the Rosh, which is considered to have risen and been included in the upper coupling of the Rosh, together with the records of the ten Sefirot of the Guf included in it. And the two uppermost records within it, called male and female, cause in the screen of the Rosh two kinds of couplings (see the beginning of Part Meti Vela Meti). And through this inclusion, the screen and the records are renewed until it is recognized that their root is from the coarseness of the Guf, except for the last phase, which is hidden from them. And then they descend again to the Guf, in its externality, to the place of the Chazeh [chest], and the upper light expands in a coupling by striking on this screen, and raises reflected light from the screen upward and draws the ten Sefirot of the Rosh, whose stature reaches to the Peh of the preceding Partzuf. And afterward Malchut expands from the Chazeh downward, together with the reflected light within her, into ten Sefirot of Guf in Toch and Sof. And the Rosh, Toch, and Sof of these are considered offspring and a son to the preceding Partzuf, clothing it from the Peh of the Rosh to its conclusion.

And here we have before us fourteen actions: One, the clash of the surrounding light with the direct light. Two, the refinement of the screen. Three, the inclusion of the screen in the records of the ten Sefirot of the Guf. Four, the two uppermost records: male and female. Five, the two kinds of couplings in the screen of the Rosh. Six, the renewal of the coarseness in the screen and the records. Seven, the recognition of the coarseness of the Guf within them. Eight, the concealment of the record of the last phase within them. Nine, their exit from the Rosh. Ten, their coming to the externality of the Guf of the preceding Partzuf at the place of the Chazeh. Eleven, the coupling by striking made on the screen at the place of the Chazeh, which draws the ten Sefirot of the Rosh. Twelve, the expansion of the Malchut of the Rosh from the Chazeh downward into the phase of Guf, in Toch and Sof. Thirteen, that it clothes the preceding Partzuf. Fourteen, that its stature begins from the Peh of the preceding Partzuf.

And now let us explain the ties of cause and consequence among them: Here action one, which is the clash of the surrounding light and the direct light, follows from the screen. For to the extent that the screen draws and clothes the direct light in the Partzuf, it is found repelling the surrounding light belonging to the Partzuf. For the entire virtue of its clothing the upper light is by its striking against the upper light, which returns backward that entire measure of light fit to expand into phase four. And it does not let it expand into the Partzuf, from its navel downward. And it is known that this light, which cannot clothe in the Partzuf, is the surrounding light of the Partzuf. Therefore the direct light and the surrounding light are found to contradict one another, for the measure of the greatness of the clothed direct light is according to the measure of the coarseness of the screen. And opposite to it is the surrounding light, whose measure of greatness depends on the merit of the vessels. And therefore the surrounding light refines the screen, and the direct light departs from the Partzuf, as is known. Thus the screen is the cause of the clash of the surrounding light with the direct light.

Action two, which is the refinement of the screen, follows from the power of the clash of the surrounding light with the direct light, mentioned above in action one.

Action three. Which is the inclusion of the screen in the records of the ten Sefirot of the Guf, comes together with the refinement of the screen, which follows from the clash of the surrounding light with the direct light. For since the screen refines in the order of the grade of the Sefirot, it is found passing through and coming into each and every one and being included in it along its ascent, and when it refines to phase three, it is found coming and being included in the Sefira Zeir Anpin, and when it refines to phase two, it comes and is included in Bina. And so on, until it comes to the Emanator, and is found included by all.

Action four, which is the two uppermost records, male and female. Follows from the concealment of the last phase, due to the refinement occurring in each and every Partzuf. For example, after the refinement of the Partzuf Galgalta, phase four is concealed. And after the refinement of the Partzuf AB, phase three is concealed. And so on. And it is specifically the part of coarseness within it, standing to be drawn and struck, but the part of clothing within it is not concealed. And it is called male. And it is not fit to couple with the upper light, except at the time it joins with the phase close to it, which has a complete record. And it is called its female. For example, after the refinement of the Partzuf Galgalta, the last phase remains only in half the record of phase four, that is, only from the phase of clothing, which is called male. And in order to couple with the upper light, it must join with phase three, which becomes its female, and then it can couple with the upper light. Thus, from the power of the concealment of the last phase of each Partzuf after its refinement, the matter of male and female comes to be.

Action five. Which is the two kinds of couplings in the screen of the Rosh. Comes together with the male and female that came to be through the concealment of the last phase. For at first the female is included in the male, whereby through the coupling with the upper light they draw light in the stature of the male, and because through this coupling no clothing in vessels has yet been drawn, due to the lack of the phase of drawing in the male, therefore a second coupling is needed, in which the male includes the female, whereby they draw ten Sefirot in the stature of the female. Through this second coupling the light is fit to clothe in vessels. Thus the two kinds of couplings made on male and female in the screen of the Rosh follow from the cause of the concealment of the last phase after the refinement of the Partzuf.

Action six. Which is the renewal of the coarseness in the screen and the records, follows from their joining within the screen of the Rosh, until they serve together with it in the coupling by striking on the upper light. For the lower one that comes in place of the upper one becomes fully one with it. Therefore, as soon as they come to the Rosh, they are included from the coarseness that runs from below upward that applies in the Rosh, and therefore their own coarseness is renewed in them, namely the phase of coarseness in "potential" that stands at its end to be revealed in actuality, and to turn into the phase of coarseness that runs from above downward.

Action seven. The recognition of the coarseness of the Guf in the screen and the records that rose. Follows and comes together with the renewal of coarseness that they attained at the time of their joining with the screen of the Rosh. For with the renewal of their coarseness, the phase of from-above-downward within them is at once recognized in the records, namely the coarseness of the Guf that had already served with it before the ascent. For at first, at the time they were refined of all the coarseness within them, their being Sefirot of Guf was not recognized at all, for then they were entirely at rest. Therefore they became equal to the phase of Rosh, and rose and joined in the screen of the Rosh. But after they attained the phase of coarseness in "potential" in the screen of the Rosh, and the records came back to life, then, together with this, a certain measure of the phase of coarseness of Guf that had been recorded in them since being in the Guf is at once recognized. This matter is considered a disparity of form relative to the Malchut of the Rosh.

Action eight. The concealment of the record of the last phase within them. Follows from the power of the clash of the surrounding light, whose action is recognized mainly on the last phase. And no record remains of it.

Action nine. Their exit from the Rosh, follows from the recognition of their coarseness as said above in item seventeen, which is considered a disparity of form from the Malchut of the Rosh. For disparity of form and exit outward are one and the same, as is known.

Action ten. Which is their coming to the externality of the Guf of the preceding Partzuf at the place of the Chazeh. Follows from the concealment of the last phase. For example, after the refinement of the Partzuf Galgalta of Adam Kadmon, when the screen and the records rose to the Rosh and their coarseness returned to them lacking the last phase, it is found that they have only phase three of the coarseness of the Guf that had been in them before the refinement, called Chazeh. For phase four is the last phase that was concealed from them due to the refinement. Therefore this stature, which comes out on the coarseness of phase three, is considered externality relative to the preceding Partzuf, for whatever is coarser is considered more internal and higher, as is known. Therefore they are external to the Partzuf Galgalta, which is phase four.

Action eleven. Which is the coupling by striking made on the screen at the place of the Chazeh. Follows from the power of the inclusion of the screen in the Malchut of the Rosh, which was included and attained the coarseness of the phase of "potential" from the screen of the Rosh, as said above in item sixteen. And therefore, although it was forced to descend from the Rosh due to the coarseness of the Guf recognized in the records included in it, this is still not sufficient for coarseness of vessels in actual fact, only after it first draws out, through an upper coupling, the phase of the ten Sefirot of the Rosh from below upward, in the phase of "potential," and after that Malchut expands in ten Sefirot of her own, and within her, from above downward, in the phase of vessels for clothing in actual fact, in Toch and Sof.

And here action eleven has been explained, which is the coupling by striking. And action twelve, which is the expansion of the Malchut of the Rosh from the Chazeh downward into the phase of Guf in Toch and Sof. Both of which follow from the power of the ascent and inclusion of the screen in the Malchut of the Rosh.

Action thirteen. That it clothes the preceding Partzuf. Follows and is tied to the departure of the lights of the Guf of the preceding Partzuf. For the new Partzuf fills with its light the vessels that were emptied of their lights at the time of the refinement of the screen and its ascent to the Rosh. And this is called its clothing it with its own new lights.

Action fourteen. That its stature begins from the Peh of the preceding Partzuf. This follows from the power of its birth and emanation from there, like the nature of a branch, which is attached at the place of its emergence and suckling from the root. So too the new Partzuf, whose entire root is by the power of the inclusion of the screen of the Guf in the Malchut of the Rosh, called Peh, and therefore its stature is attached there. And from there it begins.

And here the fourteen actions that cause the birth and emanation of a Partzuf from a Partzuf have been explained, in a general manner, applying to all the Partzufim equally, how each one is a consequence of and derives from the cause preceding it in absolute necessity. And now let us explain the cascading of the five Partzufim of Adam Kadmon by way of cause and consequence.

And the ten actions that were made for the emanation of the Partzuf Galgalta of Adam Kadmon by way of cause and consequence have already been explained (above, item one). And after the Partzuf Galgalta was completed, the clash of the surrounding light with the direct light began, and after it all fourteen actions mentioned above, until the Partzuf AB of Adam Kadmon was emanated from it, in Rosh, Toch, and Sof. And the Peh of the Partzuf AB is found at the place of the Chazeh of the Partzuf Galgalta, for phase four, called the navel of Galgalta, was not included in the screen of AB, being the last phase concealed with the refinement. Therefore the ten Sefirot of the Rosh of AB stand from the place of the Chazeh to the Peh of the Partzuf Galgalta.

And the conclusion of its legs is above the navel of Galgalta, for phase four is there, and AB has nothing of phase four, therefore it cannot expand below the navel of Galgalta.

And after the Rosh, Toch, and Sof of the Partzuf AB was completed, the clash of the direct light with the surrounding light returned upon it as well, which activated after it all the fourteen actions mentioned above, until the Partzuf SAG of Adam Kadmon was emanated from it in Rosh, Toch, and Sof, namely the third Partzuf of Adam Kadmon. And in it too the screen of its Rosh did not stand at the place of the navel of AB, namely at phase three of Guf, which is the navel in AB, but rather at its Chazeh. Because the last phase of AB is not included in the screen of SAG, for it was concealed with the refinement of the screen, as said above. And from the Chazeh to the Peh of AB stand the ten Sefirot of the Rosh of SAG. And from the Chazeh downward, the ten Sefirot of the Guf of SAG went out in Toch and Sof, until the conclusion of the legs of the first Partzuf of Adam Kadmon, called Galgalta.

And here, in the Partzuf SAG, two actions were added that were not in the Partzuf AB: The first, that it was also drawn from the navel of Galgalta of Adam Kadmon downward, and clothed and shone in the vessels of Galgalta of Adam Kadmon that are from the navel downward. The second, that it divided into two Partzufim over the navel of Galgalta of Adam Kadmon, so that from the navel upward it is called AB of SAG, or Taamim of SAG, and from the navel of Galgalta downward it is called SAG MA BON of SAG, or Nekudot Tagin Otiot of SAG.

The first action, namely what was also drawn from below the navel of Galgalta, is drawn because there was not yet a restriction on the light of Bina, which would prevent it from shining to phase four. For the first restriction was only on the light of Hochma alone. Therefore the Partzuf AB, whose stature reaches to Hochma, could not expand below the navel of Galgalta, where the place of phase four is, but the Partzuf SAG, whose stature reaches only to Bina, could shine also to phase four.

The second action, namely its division into Taamim and Nekudot, follows from the first action, also by the power of the male of the Partzuf SAG. For the male of SAG is phase three of clothing, which in the first coupling of the Rosh drew the stature of Hochma, which clothes in the vessel of Keter of SAG (see p. 390, entry "and SAG"). Therefore the vessel of Keter of SAG, which has the light of Hochma in it, was likewise forced to conclude at the navel like the Partzuf AB. Therefore the Keter of SAG, drawn to the navel, is called AB of SAG, or Taamim. However, below Keter the light of the male cannot expand, therefore the other nine lower Sefirot of SAG expand from the navel of Galgalta downward, since they have no light of Hochma, but only the light of Bina alone, upon which the restriction has not yet applied, as said above. Therefore this part is called SAG of SAG, to indicate that there is nothing of the phase of AB there.

And after the Rosh, Toch, and Sof of the Partzuf SAG was completed, the matter of the clash of the surrounding light with the direct light returned upon it as well, and the rest of the fourteen actions tied to it, until the fourth Partzuf of Adam Kadmon, called MA and BON of Adam Kadmon, was emanated from it. And MA and BON, too, came out in two Partzufim separate from one another over the navel of Galgalta of Adam Kadmon, like the Partzuf SAG from which they are drawn.

However, in the order of the emanation of the Partzuf MA and BON, several very important actions were added, for they rooted the matter of the partnership of the quality of mercy with judgment, considered the first beginning of the worlds. Because there would have been no existence at all for the worlds without them.

And the root cause for all these additional actions here is the expansion of the Nekudot of SAG from the navel of AK downward, namely into the vessels of NHY of Galgalta, which are of phase four. For through this the SAG, which is phase two and the upper Hey of HaVaYaH, is joined with the NHY of the Partzuf Galgalta, which are phase four and the lower Hey of HaVaYaH. And this caused a second restriction in AK, in the manner of the first restriction that was in Ein Sof (see above, p. 399, item seven, in the ARI's words). For just as the first restriction was on phase four, so a restriction now occurs here on phase two. And just as the first restriction removed the light from all four phases, and after this returned and drew only the first nine Sefirot alone, so too a restriction occurs here on phase two, removing the light from the entire Guf of SAG, and after this returning and drawing only the two Sefirot Keter and Hochma alone, throughout the entire Rosh, Toch, and Sof of this Partzuf MA and BON. And just as in the first restriction the line of light of Ein Sof stopped on the Malchut of NHY of Adam Kadmon, which is at the place of this world, remaining without light, so in the second restriction here, the light of the line stopped from Ein Sof on the Bina of NHY of Adam Kadmon, and Bina, ZA, and Malchut remained below the point of restriction without light. And know that from here Bina, at every level, acquired the name Beria, which is from the language of "outside," as in "outer houses," meaning outward. For through this second restriction here, Bina at every level went outward from the level: the Bina of the Rosh became the phase of Guf, and the Bina above the navel became the phase below the navel, and the Bina of NHY went out entirely from the emanation of the Partzuf and remained without light, similar to the point of this world at the time of the first restriction, as said above.

However there is a great difference between the restriction here and the first restriction, for there the restriction was on phase four absolutely, which is not fit ever to change. But the second restriction here is not so absolute, and it is fit to change through an upper coupling. Therefore from here on two states apply in every Partzuf, which are: the state of Katnut and the state of Gadlut. Therefore two Rashim were corrected here: the first Rosh, in which the two Heys are joined to one another permanently, in a bond not fit ever to separate. And after it a second Rosh was corrected, in which their joining is not permanent, but rises and descends. And between them a Parsa was spread. And at the time of Katnut the two Heys are found joined in the Nikvey Einayim of the second Rosh, by the power of the rule of the upper Rosh, and then the lower one is found in the phase of lacking a Rosh. And at the time of Gadlut, which is by the power of the illumination of AB, the Parsa is found concealing the first Rosh, and its rule is not recognized, and then the lower Hey descends from the place of the Einayim of the second Rosh, to below the Peh of the second Rosh, and then the three Sefirot AHP return to the Rosh, and the lower one acquires the phase of Rosh and GAR.

And one must know that the matter of Katnut and Gadlut applies only in the Partzufim of MA and BON at every level, where the lower Hey is already found in the Nikvey Einayim of their Rosh. And these are the phase of the Guf of this Rosh. And by this you will understand that the ten Sefirot of Nekudim are considered the first MA and BON among the worlds. And although half of the upper Partzuf of MA and BON, which clothes from the Peh downward of SAG to the navel of the Partzuf Galgalta of Adam Kadmon, also came out from the Nikvey Einayim of the Rosh of SAG, still, since the lower Hey is not joined with the upper Hey within it, it is not considered anymore the phase of MA and BON, for the screen in which the lower Hey is included, at the time it went out from the Nikvey Einayim of the Rosh of SAG, descended to the phase opposite it, which is the navel, where the place of the lower Hey is, and not above the navel. Therefore only the ten Sefirot of Nekudim are considered MA and BON, and only in them applies the matter of Gadlut and Katnut mentioned.

Moreover, even the GAR of Nekudim are not considered actual MA and BON, because the lower Hey remains in the Nikvey Einayim of the second Rosh, which are the GAR of Nekudim, and the Yud Hey Vav, without any revelation of the lower Hey, descended into AHP of this second Rosh, which are the KHB within it. Thus the lower Hey is found only in the Keter of the GAR of Nekudim, which is the Galgalta and Einayim of this Rosh, but in the KHB of these GAR, there is only the phase of the upper Hey alone. Therefore they too are not considered actual MA and BON. And still the matter of Gadlut and Katnut applies to them, because the lower Hey is found in them at any rate, in the secret of the Holam that is above the letters Yud Hey Vav of theirs, namely in the Keter, as explained.

And the true MA and BON are the seven lower Sefirot of Nekudim, which are the true Guf of Nekudim, receiving from the GAR of Nekudim. And they are the first root of MA and BON in the worlds from here on. However the phase of MA did not endure in them, as written in Part Seven, where the breaking of the vessels occurred in them, and what remained of it is only the phase of BON. Therefore this MA and BON is called in the ARI's words by the name BON alone.

And here the lower Hey made four steps, from the time it joined with the upper Hey and came into the Nikvey Einayim of the Rosh of SAG, until its coming to its place, which is the Guf of Nekudim, called the ZAT of Nekudim.

The first step, from the Nikvey Einayim of the Rosh of SAG to the place of the navel of the inner Guf of Adam Kadmon, which is the Nikvey Einayim of the first Rosh, called Yesod Ima, where it joined permanently with the first Hey, and became a permanent root for the Partzuf MA and BON in the phase of its Katnut within it, as said above. The second step to the Nikvey Einayim of the second Rosh, where the correction of the Parsa applies, whereby, through the coupling of AB and SAG, the lower Hey is separated from the place of the Nikvey Einayim and descends to the place of the Peh of this Rosh.

The third step is the descent of the lower Hey from the Nikvey Einayim to below the Peh, as said above. Called the clothing of the NHY of Keter into the phase of Mochin and GAR in the Hochma and Bina of Nekudim. For through the descent of the lower Hey to below the Yud Hey Vav, they return to the phase of Rosh, and what before was only HGT now becomes HABAD. And they clothe upon the three uppermost joints of the NHY of Adam Kadmon: Hochma on the uppermost joint of Netzah, Bina on the uppermost joint of Hod, Daat on the uppermost joint of Yesod. The fourth step is from the Yesod of AK, to the Daat of HABAD, in the secret of the point within the letters of Yud Hey Vav. And then AVA couple over the shared Maayin of the Vav and the point, and give birth to the MA and BON in their place.

And here the main actions that were added here for the emanation of MA and BON have been explained. Let us explain them briefly in order.

For from the cause of the expansion of the nine lower Sefirot of SAG below the navel of the inner Adam Kadmon, which shone to the vessels of NHY of the inner Adam Kadmon, the two Heys joined and connected together, for the light of SAG is the phase of the upper Hey, and the NHY of the inner Adam Kadmon is the lower Hey. Therefore when the matter of the refinement of the screen returned also upon the Partzuf SAG, the screen is found here included of two Partzufim: from the Partzuf SAG and from the Partzuf Galgalta, which raised them together to the Rosh of SAG, to the Nikvey Einayim, namely to phase one from there. And since the lower Hey within the screen is not in its own place, but is included and joined within the upper Hey, meaning that the upper Hey received and became the phase of the lower Hey, therefore the coupling was made only on the upper Hey alone. And two couplings were made there, one for the male and one for the female, as is known. However the main coupling was made in the phase of the female, which is phase one, being complete also from the phase of drawing, from which there is expansion to the vessels. And when the coarseness of the Guf within the screen was recognized, it went out from the Rosh of SAG and descended to the phase opposite it in the Guf, which is the navel of the inner Adam Kadmon, for there the place of the lower Hey included in the screen begins. And there it coupled with the upper light, and from the navel upward went out the ten Sefirot of the first Rosh called Yeshsut, whose Bina, ZA, and Malchut of this Rosh already stand below the navel, since the lower Hey stands at its Hochma, which is also the place of the navel, and the Sefirot below Hochma are found from the navel downward. And these are the GAR of Nekudim, namely the main Rosh of the Nekudim, for the first Rosh is not at all in the phase of the Nekudim, since the lower Hey within the screen is found below it, and coarseness does nothing from below upward, therefore it is considered Akudim of SAG. Therefore the GAR of the Nekudim remained for the phase of the Rosh of the Nekudim, and are called the second Rosh.

And here in this second Rosh there are also ten Sefirot, divided according to the GAR: for GE are included in the Keter, and AHP are in Hochma and Bina, and the lower Hey is found in the Keter, which is the phase of the second Rosh, and the Hochma and Bina, which are AHP, went out outward from the second Rosh into the phase of HGT, namely the phase of Guf. And it is considered in them that the lower Hey is in the Einayim and the Yud Hey Vav in the AHP, meaning that the lower Hey does not shine at all in these AHP, which are Hochma and Bina. Rather they are the phase of the upper Hey alone. And over this second Rosh there is the correction of the Parsa, in which there are two corrections: The first is that the two Heys included in it are diagonal, meaning that it is possible there at times that there be a splitting of the Parsa there, whereupon the Heys separate from one another, and the lower Hey descends from there below the Malchut of this Rosh, in the secret of the Kamatz below the letters Yud Hey Vav. And the second is to conceal and hide at that time the power of the lower Hey standing in the Nikvey Einayim of the first Rosh in strong connection with the upper Hey. For without this concealment it would not be possible for the lower Hey of the second Rosh to descend below the letters.

And here the root for the state of Katnut of the Partzufim was made, meaning that ascent and Gadlut are possible in it, but it is never possible that it diminish even from the level of Katnut that was in it, and this preservation follows from the power of the lower Hey in the Nikvey Einayim of the first Rosh, bound there in strong connection with the upper Hey. And the state of Gadlut follows from the lower Hey in the Nikvey Einayim of the second Rosh, as said above.

And in order to give birth to the Gadlut of the Nekudim, there were two actions: The first, for the need of the Rosh of the Nekudim, that through the coupling of AB and SAG, the lower Hey in the Einayim, which stood in the Keter above the HB which are Yud Hey Vav, descended below these letters Yud Hey Vav, whereby the HB returned to the second Rosh, and the Yud Hey Vav that had been HGT rose and became HABAD. And this is called the clothing of the NHY of Keter in Hochma and Bina. And the second action was for the need of the ZAT, which are the true Guf of Nekudim. For the Yesod of Adam Kadmon shone into the HB of Nekudim the point of the lower Hey within the letters, in the secret of the Melafum: a point in the Vav, which became Maayin in the HB, and they coupled upon them, and gave birth to the ZAT of Nekudim. And this will be explained in the next part, with God's help.

And here we find thirteen actions: One is the joining of the two Heys, the upper Hey and the lower Hey. Two, the inclusion of the screen in the records of two Partzufim, which are from the Partzuf SAG and from the Partzuf Galgalta of Adam Kadmon. Three, that the coupling was made only on the phase of the upper Hey alone. Four, the descent of the screen after its inclusion in the two couplings of the Rosh, and it came to the place of the navel of the inner Adam Kadmon. Five, this is the first Rosh, called Yeshsut. Six is the second Rosh, called GAR of Nekudim. Seven, the exit of Bina and ZON from every level outward from the level. Eight, that the place was prepared for the three worlds of Peruda, called Beria, Yetzira, and Assiya, and the line of Ein Sof, which had stopped previously at the middle point, which is the point of this world and the phase of the Malchut of the NHY of the inner Adam Kadmon, was raised upward to a new point of restriction, at the place of the Bina of the NHY of the inner Adam Kadmon. Nine, the division of the second Rosh itself into GE and AHP, where the lower Hey is in the Einayim and the Yud Hey Vav in the AHP. Ten is the correction of the Parsa. Eleven is the correction of Gadlut and Katnut. Twelve is the lowering of the lower Hey below the letters Yud Hey Vav, which was for the need of the Gadlut and the Panim be-Panim of the GAR of the Nekudim. Thirteen, the coming of the lower Hey into the letters, which was for the need of the emanation of the ZAT of Nekudim.

And now let us explain the tie of cause and consequence among them. One, which is the joining of the two Heys. Follows from the illumination of the nine lower Sefirot of SAG, which are phase two and the upper Hey, into the inner vessels of NHY of Adam Kadmon, which are phase four and the lower Hey. Two, which is the inclusion of the screen from the records of the two Partzufim: SAG, and NHY of the inner Adam Kadmon, follows likewise from the illumination of SAG to the vessels of the inner Adam Kadmon. Three, the coupling that was only on the coarseness of the upper Hey. Follows, because the record of SAG is the main one, and the lower Hey of the NHY of Adam Kadmon is subordinate to it, which joined to the SAG by way of its illumination to the NHY, as said above. Four is the descent of the screen to the place of the navel. Follows, from the power of the lower Hey included in this screen, and the joining of the Heys begins from the navel of Adam Kadmon downward, due to the expansion of the light of SAG there, as said above, and not from the navel upward. Five is the first Rosh. Follows, from the inclusion of the screen in the coarseness of the Rosh, and therefore also in its descent downward it first draws out the phase of from-below-upward, which resembles all the Partzufim. Six is the second Rosh, called GAR of Nekudim. Follows, from the AHP that went out from the first Rosh. Seven is the exit of Bina, ZA, and Malchut from every level. Follows, from the power of the lower Hey that joined with the upper Hey, and the upper Hey took the form of the lower Hey, and the coupling was made in the Nikvey Einayim, and Bina and ZON went out outward from the Rosh, and so from every level.

Eight is the place made for the three worlds BYA of Peruda. And the line of Ein Sof, which stopped at the Bina of NHY of Adam Kadmon. Follows likewise from the ascent of the lower Hey in the Nikvey Einayim, for Bina, ZA, and Malchut of NHY went out below the point of restriction, which now rose upward to the Bina of NHY. And this Bina became the world of Beria, and ZA the world of Yetzira, and Malchut the world of Assiya.

Nine. Is the division of the second Rosh into the lower Hey in the Einayim and Yud Hey Vav in the AHP. Follows from the division of the Partzuf SAG into Taamim and Nekudot, called AB and SAG (see above, p. 457, item twenty-five, entry "action two"). Therefore the screen that rose from there to the Rosh of SAG produced two phases of Rosh there: one

from the phase of Taamim and AB, from which the upper Partzuf of MA and BON is drawn, which begins (note: correction from our master's manuscript, requires examination here). from the Peh of SAG, and ends above the navel. And the second Rosh, from the phase of Nekudot and SAG of SAG, from which the lower Partzuf of MA and BON is drawn, which begins from the navel of Adam Kadmon downward, which are the ten Sefirot of Nekudim (as said above, items twenty-four and twenty-five here). And the first Rosh is from the phase of the lower Hey in the Einayim, whose branches are the hairs of the Risha. And the second Rosh is from the phase of Yud Hey Vav in the AHP, whose branches are the hairs of the Dikna (see above, p. 391, entry "hairs." And p. 408, entry "therefore"). And it was explained there that although the second Rosh is the AHP of the first Rosh, still relative to itself it is a complete Rosh. And the reason is that the screen descended to the phase of its own Nikvey Einayim, and made the coupling with the upper light on the coarseness of the phase of the Nekudot within it, and drew ten Sefirot from below upward. For wherever the form of coarseness is renewed in the screen, a new coupling is made in it, as is known. And for this reason three phases are considered in the second Rosh: One is Bina, ZA, and Malchut that went out from the first Rosh. Two, that it is a complete phase of Rosh, namely that a new coupling was made on the phase of the Nekudot within it, included of the lower Hey. Three, that it necessarily divides into GE and AHP, since the new coupling made in it was made only in the Nikvey Einayim, namely in phase one, and it too is considered that the lower Hey is in the Einayim and the Yud Hey Vav in the AHP, and the AHP went out from the Rosh.

And it is known that all the couplings from which the screen was included in the Rosh of the upper one, it reveals, in all their character, after it descends to its place in the Guf of the upper one. Therefore below too these two Rashim are revealed: the first Rosh from the navel upward, called Yeshsut, and considered as Taamim and AB. And the second Rosh from the navel downward, in which too there are the same three phases mentioned above: that it is a complete Rosh relative to itself, and AHP from the phase of the first Rosh, and the phase of the division of the lower Hey in the Einayim and Yud Hey Vav in the AHP, where these AHP go outward from this second Rosh.

Ten is the correction of the Parsa. Follows likewise from the division of the Partzuf MA and BON into two Partzufim over the navel, rooted and coming from the power of the division of SAG into Taamim and Nekudot, as said above in item thirty-three nearby. For at their root they are only one Partzuf, since the Taamim and Nekudot of SAG are drawn from one Rosh, where the Taamim are the Keter of the Guf of SAG and the Nekudot are the nine lower Sefirot of that Guf. Therefore the MA and BON coming from their screen too, although they have two Rashim, are also considered one Guf. And therefore this division resembles the Parsa within the body of a person, in that this Parsa divides one body and makes it like two separate bodies. And from one side the boundary in the Parsa resembles the phase of the boundary of the toenails of the feet of the Partzuf, for it too stands and concludes the upper Partzuf of MA and BON, which is attributed to the Partzuf AB of SAG and to the Taamim, and is considered the phase of AVA of MA and BON, whose toenails conclude at the Parsa. And from the second side it is found in the middle of the Partzuf, since from the side of the root the Taamim and Nekudot are found to be only one Partzuf. Thus the middle and the conclusion are intermixed within it together, and therefore two corrections shine within it: the power of the joining of the two Partzufim, which is aided by the coupling of the root AB and SAG, whereby the AB of SAG and the SAG of SAG also become one, and the lower Hey descends from the Einayim to below the letters Yud Hey Vav, and then the AHP at every level return to their level as at first, as is known. And the second correction is the concealment of the fixed lower Hey in the first Rosh, so that it not reveal its power at the time the AHP return to the Rosh. For relative to this it separates the first Rosh, found above it, as it were a separate Partzuf not connected at all with the second Rosh.

Eleven is the correction of Gadlut and Katnut. And twelve, which is the lowering of the lower Hey below the Yud Hey Vav, sufficient for the return of the Panim be-Panim of the HB of Nekudim. Follow through the coupling of AB and SAG, and by the power of the two corrections in the Parsa, as said above nearby.

Thirteen is the coming of the lower Hey into the letters for the need of the emanation of the ZAT of Nekudim, which are the true Guf. Follows from the illumination of the Yesod of Adam Kadmon to the Rosh of Nekudim, of the phase of the point of Shuruk, which is a point within the Vav. And the completion of the explanation of this matter is in Part Seven.