Частина 16 · Глава 85

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Now you find that the bottom four de Beria and the entire Olam Yetzira and Assiya which are the place of twenty-four Sefirot were then all vacant, empty and Halal. It was in the form of Shabbat Zone, which is two thousand Amah except for the last fourteen Sefirot, which became a permanent section for the Klipot. The other ten Upper Sefirot were in the form of Shabbat Zone.

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1Permanent section for the Klipot. This is so because she has only temporary residence in all three Olamot BYA, as it is written in the Zohar: “Ima nests in Kursaya, ZA nests in Yetzira and Malchut nests in the Ofan.” Nesting means temporary residence. The reason is that on Shabbats and Good Days they return to their place in Atzilut, and BYA remains completely empty of Kedusha.Yet, the Klipot that have acquired permanent residence from the Chazeh de BYA downward never leave there throughout the six thousand years. They do not leave there even on Shabbats and Good Days.However, regarding the first sixteen Sefirot de BYA from the Chazeh upward, after the sin the Klipot built a great construction. It is written, “God hath made even the one as well as the other,” and they occupy their share in the first sixteen Sefirot too throughout Komat BYA. However, they do not have permanent residence there since on Shabbats they must leave the first sixteen Sefirot from the Chazeh up.This is so because during the ascent of the Olamot on Shabbat these sixteen Sefirot become completely empty, having neither Kedusha nor Klipot. Yet, they do not leave from Chazeh de BYAdownward even on Shabbat. This is the meaning of the words of the Rav, “except for the last fourteen Sefirot, which became a permanent section for the Klipot.” This means that they never leave there until the end of correction.We must understand the reason why the first sixteen are so different from the last fourteen, and also what is the matter of the permanent residence and temporary residence which is said both about Kedusha and about the Klipot.First we must remember that the place of BYA is one matter and the Olamot BYA with everything inside them, Kedusha and Klipot, are a separate matter.The difference between them is very big because the place of BYA was made of the Kelim of NHY de Partzuf Nekudot de SAG de AK. They remained below Parsa by the renewal that occurred there in Tzimtzum Bet, where the Atzilut ended on the Chazeh of this Partzuf.You find that the Kelim themselves are from Tzimtzum Aleph but the renewal of the ascent of the Hey Tata’a in the Nikvey Eynaim lowered them below Atzilut and they were emptied of their Orot. Thus, the Kelim of the place of BYA are from Behinat Tzimtzum Aleph, but the three Olamot BYA and the Partzufim in them, both Kedusha and Klipa, came primarily from Tzimtzum Bet.It is so because they came out during the Gadlut de Eser Sefirot de Olam ha Nekudim with the Hitpashtut of the new Ohr de AB de AK that lowered the Hey Tata’a back to its place in the Peh de Rosh and returned the AHP to the Rosh.Afterwards, when the Mochin expanded from Rosh to ZAT they lowered the Nekudat Sium too from the place of the Chazeh de Partzuf Nekudot de SAG to the place of Sium Raglin as before. Then ZAT de Nekudim expanded through the Nekuda de Olam ha Zeh, equal to the Raglaim of AK. Since they breached the Gevul of the Parsa that was made during the Katnut de Nekudim, they broke because of that and died.It is known that all four Olamot ABYA of Olam ha Tikun were made of these ZAT that died as well as ABYA de Klipot because some were corrected and some were not corrected. ABYA de Kedusha were made of those that were corrected where the Kelim de Panim became Olam Atzilut, and the three Olamot BYA were made of the Kelim de Achoraim.What remained after ABYA de Kedusha and could not be corrected was made into ABYA de Klipot, thus both BYA de Kedusha and BYA de Klipot emerged and were made after Tzimtzum Bet. However, BYA’s place came out entirely during Tzimtzum Aleph like all the Partzufim of AK, and Tzimtzum Betonly diminished it to lower it outside Atzilut.The reason that some were corrected and some were not corrected is that the breaking of the vessels was because Malchut de Tzimtzum Aleph that became a vacant Halal, became Av again in Kelim de ZAT, as they crossed the Gevul of the Parsa. Hence, only the First nine Sefirot of each Melech of the ZAT could be sorted, but Malchut of every Melech could not be sorted since she was in Behinat vacant Halal from Tzimtzum Aleph.However, because of their breaking, all the Behinot were mixed with one another and each Behinathat is sorted and rises from BYA has 320 Nitzotzin, which are all seven Melachim. This is so because with Melech ha Daat they are eight Melachim. Each Melech contains Eser Sefirot, and in each Sefirathere are four Behinot HBTM, thus 320.Since Malchut in each Eser Sefirot was not sorted you find that there are eight Malchuiot here where in each Malchut there are four Behinot HBTM, which are thirty-two Nitzotzin. This is the meaning of Lev ha Even, since these thirty-two Nitzotzin of the Malchuiot are considered the vacant Halal of Tzimtzum Aleph. They are unfit for any correction and must be separated from the Kelim. Without it, it is impossible to revive them.It turns out that they are 320 Nitzotzin in general, but only the first nine of them can be sorted and revived, which are the 248 Nitzotzin. The Malchuiot among them are the thirty-two Nitzotzin and have no Tikun at all and must be separated from the Kelim, as it is written, “and I will remove the stony heart out of their flesh.”Hence, the place of BYA, which is TNHY de Nekudot SAG de AK was divided into two Behinot in the same manner, its First nine and the Malchut in it. In itself it expanded into Eser Sefirot HBD HGT NHYM. All first nine in it HBD HGT through the Chazeh stand where Orot clothe the Kelim, and only its Malchut stands from the Chazeh downward (Ohr Pnimi item 3). It turns out that everything that fell to its Behinat Malchut which is from its Chazeh down is not suitable for sorting because they are Behinat Lev ha Even.It is written, “the last fourteen Sefirot, which became a permanent section for the Klipot.” It means that the Klipot do not leave there even on Shabbat because there is Behinat Malchut of the place of BYA where Lev ha Even fell, which cannot be corrected throughout the six thousand years.It turns out that the Klipot do not move from there and acquire permanent residence there though the sixteen Upper Sefirotfrom the Chazeh upward in the place of the 248 Nitzotzin rise on Shabbat. At that time they become Atzilut once more and the Klipot that are opposite the 248 Nitzotzin all cancel on the day of Shabbat. Hence, that place became completely empty then and has neither Kedusha nor Klipa.We divide the place of BYA and say that from the Behinat Kelim, HBD HGT through the Chazeh is considered the Behinat Keter Hochma in it, meaning Rosh and Atzilut. Also, from the Behinat Hitlabshut of the Orot in the Kelim, all nine Sefirot in it are considered to be in HBD HGT through the Chazeh, and only Malchut is from the Chazeh down.Similarly, all the Olamot are divided in the same manner because the nine Sefirot of the first Olamotin general are in AK and Atzilut through the Parsa, where Nukva de ZA is. From Parsa down there is nothing of the nine original Sefirot, only the Hitpashtut of Nukva de ZA, meaning Malchut alone.All these Partzufim de BYA are Behinat Ohr of Tolada. Yet, from the Behinat Hitpashtut Orot in the Kelim from Parsa downward it is considered to be the three Olamot BYA, which are the three Komot Bina and ZON while AK and Atzilut are considered as merely Keter and Hochma. In other words, it is just as we have said in the two discernments of the place of BYA and also in every single item, because everything that exists in the general always abides in the particular too, even in the very last item.You find that there are two Behinot of Eser Sefirot: the original Eser Sefirot and Eser Sefirot of Ohr of Tolada. The Sium of the original nine Sefirot is in Malchut de Atzilut and the Sium of the nine Sefirot or the Ohr of Tolada is in the place of Chazeh of the place of BYA that ends there, and remember that.This is only according to the state of BYA in the first Behina that the Rav wrote here, which is the permanent state of BYA. What they acquired in the second Behina and in the third Behina is an addition in them.Also, the descent that the Olamot descended afterwards because of the sin of Adam ha Rishon and the last four of Yetzira and the Eser Sefirot of Assiya that descended from the Chazeh of the place of BYA downward is the matter of the great lessening and descent from their permanent state. It is considered as Hitlabshut of Kedusha in Klipot because from the Chazeh of the place of BYA downward it is the place of the Klipot.

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