1 Talmud Eser Sefirot (Part 6)

TALMUD ESER SEFIROT

PART SIX
The Eser Sefirot o

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(The Study of the Ten Sefirot)
f Olam ha Nekudim
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2 Talmud Eser Sefirot (Part 6)
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3 Talmud Eser Sefirot (Part 6)
1. *AK contains AB SAG MA BON in its Atzmut. Each of these four
s
The
Atzi
It co odel of Behinat Atik de Atzilut Above its Galgalta.
Its
Atzi
ZON
1. AK contains.
This study that Ive begun with is t nd of all the Ravs lessons
regarding Olam ha Nekudim, and should have been presented at the end of the
ection the Rav gave us the key by which he explains all
the fu
must
First,
case,
alread
de AK
The s
Koma
us th
elucid
He sa
Komo
exten
exten
Koma
them
Orot
They
SAG
items
none
The AB
Here ained regarding the
eman
Rav
Partz
Behin
by th xplained there in Ohr Pnimi, for I will not
repeat
You ton clothes its Elyon only from the Peh
down,
Malc
con ists of all four and Orot stem from it, which are its Anafim.
AB is in its Mochin and corresponds to AA and Abba de
lut.
ntains a m
SAG is from Awzen down to its Tabur, corresponding to Bina de
lut, and its MA and BON are from its Tabur down, corresponding to
de Atzilut.
Ohr Pnimi
he most profou
part. However, in this s
ture issues before us in the Eser Sefirot de Nekudim. Hence, the reader
know and remember it well before examining the concepts themselves.
we must know which of the Partzufim of AK the Rav refers to in this
as we know that there are five Partzufim in AK. However, the Rav has
y notified us that in the first two Partzufim of AK, namely Partzuf Keter
and Partzuf AB de AK, we have no permission to speak.
tudy begins only in Partzuf SAG, from Behinat Awzen down, meaning its
(level) is only up to Bina, as Bina de Rosh is called Awzen. That teaches
at the Rav speaks of Partzuf SAG de AK here, and the details and matters
ated before us revolve only around that Partzuf.
ys that it contains AB SAG MA BON in its Atzmut, which are the four
t that come out over the above four Behinot. These are Behina Gimel,
ding Komat (Koma of) Hochma, called HaVaYaH de AB, Behina Bet,
ding Komat Bina, called HaVaYaH de SAG, Behina Aleph, extending
t ZA, called HaVaYaH de MA, and Komat Malchut, called BON. Each of
contains all four, as he explains henceforth.
stem from it, which are its branches.
are called Searot Reisha and Searot Dikna, emanated from this Rosh de
de AK. Indeed, know that everything said here is but Shorashim to the
in Olam Atzilut. Although they are not operative here, they are
theless rooted here.
is in its Mochin.
we must remember everything thats been expl
ation of the first three Partzufim of AK, very briefly explained in the
s words in Part Five. He calls the first Partzuf of AK Hitpashtut Aleph,
uf AB de AK Hitpashtut Bet, and Partzuf SAG de AK The second
a of Hitpashtut Bet. We must generally remember all the words brought
e Rav there, and everything e
anything here, only use the names.
already know that every Tach
meaning from the place it is rooted and where it emerges, which is the
hut of the Rosh of its Elyon. This is where the Tachton emerges.
4 Talmud Eser Sefirot (Part 6)
Hence, Keter of Rosh de SAG is called Awzen because Ohr Bina, called Awzen
clothe
the Pe
Know AB, clothed in Rosh de SAG, becomes a Neshama and
Moch
corre
Rosh
Corr
AA is AB de MA in Atzilut, and Abba is AB de BON in Atzilut, where the five
Partz ether. It is written that
Behin
Atzilu
Know
AK w
from ing the other, and how the branches connect and concatenate
from t
is imm
A mo
Partz
there Partzuf Keter de AK, corresponding to
Partzuf Atik in Atzilut.
Its SA
Partz
spoke
thoro ce of that Tabur, upon which Partzuf SAG
ends. This Tabur is the entire axis upon which all the items in Olam ha
Neku
Know
called
later),
Howe
there
Malc only Aviut de Behina Gimel, it could not shine for
Behin
reaso
Howe s Bina. It is known that the
Tzimt
Partz
Masa
You a
and fi
Hitpa inner AK
below
This
doesn
the O
expan below Tabur, which could not be filled by
AB.
s the Kli de Keter. He, in turn, clothes his Partzuf Elyon, called AB, from
h down.
, that this Guf de
in to the Rosh de SAG. It is written, The AB is in its Mochin, and
sponds to AA and Abba de Atzilut. It is so because Guf AB, clothed in
de SAG, are Behinat Mochin to the Rosh de SAG.
esponds to AA and Abba de Atzilut.
ufim de MA and the five Partzufim de BON join tog
at Guf de AB clothed in Rosh de SAG is equivalent to AA and Abba de
t.
, that this study explains the equivalence of the five Partzufim de SAG de
ith the five Partzufim in Atzilut. This is in order to know how to deduce
one regard
heir Shorashim. It is also to study the Elyon through the Tachton, and this
easurably beneficial.
del of Behinat Atik de Atzilut.
uf Keter de Atzilut is called Atik. He says that above Partzuf AB de AK
is another (first) Partzuf, meaning
G is from Awzen down to its Tabur.
uf SAG de AK, whose Koma reaches Bina, is called Awzen. Everything
n here stems from it, and completes and ends on the Tabur. We must
ughly understand the essen
dim revolve.
, that in fact, SAG stretches down to the Sium Raglaim of the inner AK,
Partzuf Keter. However, after the Tzimtzum of NHY (to be explained
it rose and ended at the Tabur.
ver, only the Raglaim of Partzuf AB ended there. This is because from
down is the place of Malchut of the inner AK, namely Behina Dalet. Since
hut de Partzuf AB had
a Dalet of Malchut de inner AK, whose place is called Tabur. For that
n the Raglaim of Partzuf AB ended above Tabur.
ver, the Koma of Partzuf SAG only reache
zum was only on the Ohr Hochma, not on the Ohr Bina. For that reason
uf SAG could expand and shine below Tabur too, though it doesnt have
ch de Behina Dalet.
lready know that Partzuf AB is Hitpashtut Bet of the inner AK, expanding
lling the Kelim, emptied in Histalkut Aleph. This is the meaning of
shtut Bet, as has been written, and thus Behinot ZON of the
Tabur remained without Ohr.
is so because Hitpashtut Bet, meaning AB, cannot shine for them, as it
t have the Masach needed for Kelim de Behina Dalet. For that reason,
rot de Partzuf SAG came and filled in for the absence of AB. They
ded to the same Kelim de ZON
5 Talmud Eser Sefirot (Part 6)
It turns out that the Histalkut of the Orot of the Kelim de Partzuf Keter de AK,
called
Partz
down
SAG d Nekudot, being Keter de Guf, and the
lower nine
Pnim
dimin
How
Koma
Elyon
gener
the re
The O
Mate
Lo M iut in the Masach has been
purifi
This i
only
Hizda
rest of
For t
alread
the R
Its b Part 5, item 47, Ohr Pnimi) that the two Orot that
came
Gimel
Behin
Henc on Tabur, evened with the Raglaim
of AB
there i
Partz
de ZO
You f
refer
Hoch
stop
Ohr H
Only rom Behina Gimel and Behina Bet in
them in
de SA
SAG
in the
It has
and M panded below Tabur, rose once more to the place
of the
any lo
It is w
Orot
NHY.
Inner AK, could not be fulfilled once more, only through the two
ufim AB and SAG. AB filled it to the Tabur, and SAG filled it from Tabur
to its Sium Raglaim.
itself is divided into Taamim an
Sefirot de Guf from Hochma down (see Part 5, item 24, and Ohr
i there). Only the first Hitpashtut of the Partzuf, before it begins to
ish, is the Ohr Yashar of that Partzuf, called Ohr Rachamim.
ever, from the moment the Masach begins to purify and diminish its
, they are no longer Behinot Ohr Rachamim. It is so even though the Ohr
does not stop mating with it on the four Behinot of its purification as it
ates the four levels of Hochma, Bina, ZA and Malchut on its way. This is
ason they are called Nekudot.
rot clothed the Sefirot of the first three Partzufim GAS de AK by way of
i ve Lo Matei. Thus, first the Ohr expanded only to Kli de Keter. Then it is
atei in Keter, meaning its measure of Av
ed. In that state the Ohr is Matei in Hochma.
s so because the Ohr expanded in Behinat Rachamim, called Taamim,
in Kli de Keter. However, the Ohr reached Kli de Hochma only after the
kchut of the Masach and the diminution of the Koma, and likewise in the
the Sefirot.
hat reason, all the Sefirot below Keter are called Nekudot, as they are
y from Behinot Ohr Hozer and Din. It is written at length in the words of
av above (Part 4, Chap 3).
een explained above (
down and clothed Kli de Keter, are called ZON. The Zachar has Behina
de Hitlabshut and his Koma reaches Hochma. The Nekeva has Aviut de
a Bet and her Koma reaches Bina.
e, Kli de Keter too was forced to end
, for the same reason as ABs. The Zachar has Komat (Koma of) Hochma
n Kli de Keter. For that reason the Tzimtzum is implemented on him as on
uf AB, and he must end above Tabur because he cannot shine to the Kelim
N de Behina Dalet.
ind that the Ravs words that Partzuf SAG expands to the Raglaim of AK
only to Behinot Nekudot de SAG, which are the nine lower Sefirot from
ma down. However, Taamim de SAG, being the Keter de Guf de SAG,
at the Tabur. It is so because it cannot shine from Tabur down due to the
ochma in it.
after ZON de Keter are purified f
to Behina Bet and Behina Aleph, which is given to the Kli de Hochma
G, these Orot no longer have any Koma of Hochma. Then these Orot de
expand to the Kelim de ZON in the inner AK below Tabur, as do the Orot
other Komot, Bina, ZA and Malchut.
been explained in the Ravs words above that these four Komot HB, ZA
alchut de SAG that ex
Taamim de SAG above Tabur. They did not expand from Tabur down
nger.
ritten here, that SAG ends on the Tabur, meaning after the ascent of these
above Tabur. The ascents of these Orot are henceforth called Tzimtzum
6 Talmud Eser Sefirot (Part 6)
Understand all the above thoroughly and repeat it until it is seemingly placed in
a box
the N
repeat
And ts Tabur down, corresponding to ZON de
Atzilu
It ref
They d to the ZON de Atzilut, which also clothe Partzuf AA from
Tabur
2. As in its
branches. The
rporated in Mazla de Dikna de AA. Study it
thor
AK.
2.
ot Dikna are from the AHP, corresponding to the
branches of SAG.
These Searot Rosh and Dikna d ut immediately with the
raised
exten
In tha
and t
and th
Behin
They
abov Galgalta and Eynaim remain there in
Behin
de Ro
Keter
depar
This ides the Eser Sefirot de Rosh into two Behinot, Rosh and
Guf, i
uncha
an ad
SAG,
They
The
consi Sefirot
, for you will need all the above in every single word in the explanation of
ekudim and the breaking of the vessels, and it is impossible to always
such lengthiness.
its MA and BON are from i
t.
ers to the Eser Sefirot de Nekudim, considered MA and BON of this SAG.
correspon
down, and the reason for these words will be explained henceforth.
Pnimiut, so in the Orot that stem from it, which are its
Se'arot of its Rosh are opposite the braches of AB,
and the Searot Dikna are from the AHP, corresponding to the
branches of SAG.
AVI are contained in them, and between the two of them, they took Bina
de MA after the correction. It is the name SAG, that contains the both of
them, and they are inco
oughly for so it is here, but then SAG still expanded to the Raglaim of
Ohr Pnimi
The Se'arot of its Rosh are opposite the braches of AB, and the
Sear
id not come o
emanation of the Partzuf, but after the Tzimtzum of NHY and the ascent of the
lower Hey to the Eynaim. It will be explained henceforth that the lower Hey,
which is the joint Masach for Behina Bet and Behina Dalet together, rose to
Hochma de Rosh de SAG, called Eynaim. There it mated with Ohr Elyon and
o Ohr H zer from Hochma to Keter, meaning from Eynaim to Galgalta,
ding only Komat ZA.
t state the Eser Sefirot de Rosh SAG divided into Galgalta and Eynaim
o Awzen, Hotem, Peh. Since the place of the Zivug became the Eynaim,
e Eynaim operated instead of Peh de Rosh, the three Sefirot AHP became
at Guf.
receive from this Malchut that stands at the Eynaim, pouring to them from
e downward, and only two Sefirot
at Rosh, meaning in Behinat from below upward. Thus, the Eser Sefirot
sh are divided into two Behinot: Rosh and Guf. It is so because only their
and Hochma remain as Behinat Rosh, but Bina, ZA and Malchut in them
ted from Behinat Rosh and became Sefirot de Guf.
Zivug, which div
s made in the Hochma de Rosh SAG itself. However, for itself, it remains
nged, as it is known that there is no absence in spirituality. There is only
dition here, for they are considered Eser Sefirot of the branches of Rosh de
called Eser Sefirot de Searot.
are the ones that were divided on the two above Behinot Rosh and Guf.
Keter and Hochma in them, which remained in Behinat Rosh, are
dered the branches of AB, in the form of Searot Rosh. The three
7 Talmud Eser Sefirot (Part 6)
AHP in them, which became the Behinat Guf, are considered Searot Dikna, the
branc
It is w its Rosh are opposite the braches of AB, and
the S
SAG.
Behin
Sear
consi
went
will b
AVI a
MA a e SAG, that contains the both of
them, and they are incorporated in Mazla de Dikna de AA.
He te
Sefiro
Sear
Know
YESH
thirte
Eser
The fi
ha Za
hes of SAG.
ritten, The Se'arot of
earot Dikna are from the AHP, corresponding to the branches of
It means that that division of the Eser Sefirot of the Rosh into two
ot GE and AHP that occurred in Rosh de SAG, this renewal is called
ot. Also, Behinot Galgalta and Eynaim that remained in Behinat Rosh is
dered the branches of AB, and Behinot Awzen, Hotem, Peh in them that
outside the Rosh, are considered the branches of SAG. The reason for it
e explained henceforth.
re contained in them, and between the two of them, they took Bina de
fter the correction. It is the nam
lls us that as AVI de Atzilut were incorporated and came out of the Eser
t de Dikna de AA, so the Eser Sefirot de Nekudim emerged from the
ot Dikna de Rosh SAG.
, that there are three Behinot AVI: the Inner AVI, Upper AVI, and
SUT. All of these three are contained in Searot Dikna, as there are
en Tikkunim of Dikna, which are three HaVaYot, meaning three Behinot of
Sefirot.
rst Eser Sefirot are considered the first four Tikkunim, ending at Shibolet
kan. The Inner AVI emerged from this Shibolet ha Zakan, being GAR de
Nekudim. The Upper AVI emerged from the middle four Tikkunim, ending on
the Upper Mazal, called Notzer Hesed. Israel and ST de Atzilut, emerged from
the la
Mazal
It is w
menti
are ca
incor
Howe that end on Shibolet ha Zakan belong to the
Inner
AVI.
follow
Then
This
begin
3. In the beg
Hochma a his SAG was clothing with its lower half,
which are and
BON de A .
3. In the beginning, AK was thus: its first three are AB Keter.
st Eser Sefirot, being the five lower Tikkunim, ending at the bottom
, called ve Nakeh.
ritten, they are incorporated in Mazla de Dikna de AA. The above-
oned AVI are called Abba together, and the above-mentioned YESHSUT
lled Ima together. Abba is incorporated in the Upper Mazal, and Ima is
porated in the Lower Mazal, and both are incorporated in Mazla.
ver, the four Upper Tikkunim,
AVI. Only GAR de Nekudim emerged from them, which are Behinat inner
Remember these things for you will need them in every single word that
s.
SAG still expanded to the Raglaim of AK.
has already been clarified above (Ohr Pnimi item one, in the paragraph
ning with Its SAG).
inning, AK was thus: its first three are AB Keter, SAG -
nd Bina. T
its Nekudot, over Tabur de AK down, inside MA
K, and all this is Pnimiut AK: Atzmut, Orot and Kelim
Ohr Pnimi
The words here are about the same issue presented above, only in different
wording. I copied them only because there are some small innovations here.
Here too it revolves around Partzuf SAG de AK and connects it with Partzuf AB
de AK thats clothed in it.
Comment [C.R.1]:
8 Talmud Eser Sefirot (Part 6)
You already know that Partzuf SAG clothes from Peh de Rosh de AB down,
mean
three
SAG,
de Ro
inner
SAG
It means in Partzuf SAG itself. Even though the
entire a, it still contains Zachar and Nekeva. It
mean
Partz
de Hi
Bet.
For th
and t
Behin el de Hitlabshut that Komat Hochma extended on is called Zachar,
and t
too, i
came
These
ing the Behinat three Sefirot HGT de Guf de AB. It is written, Its first
are AB Keter. This is so because HGT de AB become GAR de Partzuf
where Rosh de SAG clothes them from without. The Peh, being Malchut
sh de AB, is Behinat Keter de Rosh SAG above it, and HGT de AB are the
Mochin in it.
Hochma and Bina.
that there is Hochma and Bina
Koma of SAG is only Komat Bin
s that the Masach that rose to Malchut de Rosh AB for the Zivug for
uf SAG consists of two Upper Reshimot, being Reshimo de Behina Gimel
tlabshut (only, without Hamshacha) and a complete Reshimo de Behina
at reason two Zivugim were made on them: the first in Komat Hochma,
he second in Komat Bina, and they are called ZON. The Reshimo de
a Gim
he Reshimo de Behina Bet, which is complete with Behinat Hamshacha
s called Nekeva. The principal Ohr de Partzuf SAG, which is Komat Bina,
out over her.
ZON were clothed only in Kli de Keter of the Guf de SAG and do not
extend from them to the lower nine Sefirot de SAG, though ZON de Kli de
Keter were purified into Behina Bet and Behina Aleph (see Part 5, Ohr Pnimi,
item 4
It is
alway
Koma
He te
becam B, though it is known that ABs Koma is up to Hochma. How
then
is Ho
being
that.
Its lo
and B
You
the R
befor
Rach
How
Maat
The f t that time, being Hochma, Bina, ZA and Malchut,
are ca
At th
de SA
SAG
SAG
that p
It is w
insid
7).
written, SAG - Hochma and Bina. this is so because the Partzuf is
s named after its Upper Sefirot. Since the above Sefirot of ZON have
t Hochma and Bina in them, SAG is called Hochma and Bina.
lls us that so as to understand the following text, that this SAG later
e Behinat A
could SAG be turned into AB? For that reason he mentions here that there
chma and Bina in this SAG, for the Zachar is Behina Gimel de Hitlabshut,
Behinat AB, which is why it later turned into Behinat AB, and remember
wer half, which are its Nekudot, over Tabur de AK down, inside MA
ON de AK.
must remember the meaning of Taamim and Nekudot, presented above in
avs words (Part 4, Chap 3, item 11). The first Hitpashtut to the Partzuf,
e the Masach begins to purify, is called Taamim. This is Ohr Yashar and
amim.
ever, when the Masach begins to purify, Ohr Elyon stretches from the
zil and mates with the Masach during the gradations of its Hizdakchut.
our Komot emerging a
lled Nekudot, as they are Behinat Ohr Hozer and Din.
e same time you must understand that only the Orot in Kli de Keter de Guf
G are called Taamim, but all nine lower Sefirot below Keter de Guf de
are called Nekudot. You should also know that Kli de Keter de Guf de
expands to the Tabur, meaning to the Sium Raglaim of the Guf de AB, and
lace of Sium is called Tabur.
ritten, Its lower half, which are its Nekudot, over Tabur de AK down,
e MA and BON de AK. It refers to its lower nine Sefirot because all
Comment [C.R.2]:
9 Talmud Eser Sefirot (Part 6)
lower nine Sefirot are called Nekudot here, for they all descended below Tabur
and c
And
It me G in its own structure, and not at all
the br
4. After that
generated Orot from the general, interior AB, which is the Searot
udim, from which the collective three Mochin in it
4. the Keter, surrounding its Rosh from without to
the Metzach and to the Awznaim.
It has already been explained that the to two Behinot: Rosh and
zen Hotem Peh, to Behinat
Hitla
You a
This
becau
is alre
Sear
You
Guf a
the fo
excep ts bottom half, to be called YESHSUT.
Only
into B
place;
Its b
which
but a
from
chang
Eynai
Howe a, they are
alread
Henc
Gene
its pro
It is w
from
Awzn he Searot of the Zakan extended in the Behinat general SAG,
lothed the inner MA and BON de AK.
all this is Pnimiut AK.
ans that all this is Behinat Partzuf SA
aches that stem from it outwardly, which he will explain later.
it generated the exterior Behinot to clothe it. First it
of the Keter, surrounding its Rosh from without to the Metzach and
to the Awznaim.
Afterwards it generated the Searot of the Zakan that extend from the
general SAG called Nek
were made.
Ohr Pnimi
The Searot of
Searot divide in
Guf. Until the Awznaim, which is Bina, it is considered Rosh, because the place
of the Zivug was in Nikvey Eynaim, being Hochma de Rosh. For that reason the
Orot expanded from there down to the Aw
bshut, called Guf.
lready know that there is a great difference between the Rosh and the Guf.
is the reason it is written that the Searot extend until the Awznaim,
se until there it is regarded as Rosh. However, from the Awznaim down it
ady considered Guf.
ot of the Zakan that extend from the general SAG called Nekudim.
must know that these AHP that came out from Behinat Rosh to Behinat
re always called The General SAG. The reason is, as the Rav writes in
llowing, that this entire SAG de AK we deal with, is considered all AB,
t for the Nekudot in it, which are i
that is considered SAG, for only that came out through the Nikvey Eynaim
ehinat AHP de Guf. This YESHSUT is called the General SAG in every
it is the Rosh of the Eser Sefirot de Nekudim.
een explained above that the beginning of the Zivug in Nikvey Eynaim,
came out of the AHP into Behinat Guf, was made in Rosh de SAG itself,
s Searot. The Searot Rosh until the Awznaim are considered Behinat
below upward, which is Rosh. Hence, it is still considered AB, as no
e is apparent in it yet, due to the ascent of the lower Hey to Nikvey
m.
ver, from Nikvey Eynaim down, which are Searot Dikn
y considered AHP that came out of the Rosh and became Behinat Guf.
e the AHP de Searot alone, called Searot Dikna, are regarded as the
ral SAG, which is Behinat Nekudim. This will be explained elaborately in
per place.
ritten, Afterwards it generated the Searot of the Zakan that extend
the general SAG called Nekudim. That means that from the Behinat
aim down t
10 Talmud Eser Sefirot (Part 6)
called Nekudim. However, these Searot that extend from the Nikvey Eynaim,
mean
they
Thus AB, and Searot Dikna
are br
The c
It mean m are made of these Searot
Zaka general, grouped in the fourth
corre
elabo
in it
5. First the
Tabur. It er Behinot out afterwards, for they
are clothed inside MA and BON as the Orot of the collective AB, of
It means that in the beginning, Taami out before the branches of
the general SAG came out, meaning osh and Dikna, occupying
up to Hochma, but he still calls the Partzuf AHP.
This
Nekev
AHP,
explai
For t
The m
The A
the in
and t
Dalet.
Thus n remained without
Ohr. Af
only K
Tabur
It is w
being
It me lower nine Sefirot de SAG that clothe in ZON below Tabur of
the in
Reme
SAG
Neku
ing from Malchut in Hochma from below upward, are still considered AB;
are not branches of the general SAG.
, the Searot Rosh are branches that extend from
anches extending from the general SAG, and remember that.
ollective three Mochin in it.
s that the first three Sefirot KHB de Nekudi
n, though not from itself, but from them in
ction of the Searot Zakan, called Shibolet ha Zakan. As it is written
rately afterwards. It is written, from which the collective three Mochin
were made.
Taamim de SAG extended, which is AHP through its
did not bring the oth
which only the Searot that extend from the AB of the general AB
appeared. The rest of them are concealed inside the general SAG.
Ohr Pnimi
5. First the Taamim de SAG extended, which is AHP through its
Tabur.
m de SAG came
the Searot R
Komat AHP through its Tabur, which are Behinat Ohr Yashar and Rachamim
(see Ohr Pnimi, item 1). He says there, that there is also Behinat Zachar there,
whose Koma is
is so because the primary Ohr and the Koma is considered Behinat
a, which has Behinot Aviut de Hamshacha. The Nekeva has only Komat
namely Komat Bina, and the reason it ends on the Tabur has already been
ned there elaborately.
hey are clothed inside MA and BON.
atter of this Hitlabshut has already been explained (Ohr Pnimi, item 1).
B did not return to fill the Kelim that were emptied from Tabur down in
ner AK. It is so because the AB doesnt have a Masach of Behina Dalet,
herefore cannot shine from Tabur down, which is the place of Behina
, the Kelim de ZON in the inner AK from Tabur dow
terwards, when Partzuf SAG expanded, its nine lower Sefirot, having
omat Ohr Bina, which is an Ohr that was not restricted, descended below
de AK and there filled the ZON with Ohr.
ritten, It did not bring the other Behinot out below Taamim de SAG,
the lower nine Sefirot de SAG, because they are clothed in MA and BON.
ans that the
ner AK, are called MA and BON.
mber these words for this matter of Hitlabshut of the lower nine Sefirot de
in the inner MA and BON is fundamental for every incident in Olam ha
dim.
11 Talmud Eser Sefirot (Part 6)
6. Then it wanted to bring the Hitzoniut of the inner MA and BON in
ESHSUT are contained in them, so here the Taamim de SAG
mat
Mor
befo do not bear a name, as the above-
men
thei
6.
rose.
This issue of ascent is as the ascent in the inner
ach de Rosh. This Hishtavut means that the Masach and all the
Reshi
Zivug
The s
meani
from
with
to the explained above (Part 4, Chap 4, Ohr Pnimi, item
50).
Its b
it outwardly. In that state all the inner Behinot SAG, concealed in
the inner MA and BON rose, and the inner MA and BON rose
along with them. Thus these MA and BON are their MAN, to the
Taamim de SAG themselves, which are not clothed inside MA and
BON.
They are in the role of AVI to YESHSUT, because as Upper AVI mate for
ZON, and Y
e with the entire AB.
eover, the Nekudot, Tagin and Otiot de SAG join them and annul
re them. Consequently, they
tioned YESHSUT. Then they procreate Behinat BON de Hitzoniut and
r Levush outwardly. Thus, the Nekeva was now born first.
Ohr Pnimi
All the inner Behinot SAG, concealed in the inner MA and BON
of the Orot in Histalkut Aleph
AK, and as the ascent of the Orot de Histalkut Bet in Partzuf AB. It implies a
complete Hizdakchut of the Masach from its entire Aviut until it equalized with
Behinat Mas
mot contained in it rose to Malchut de Rosh and incorporated in her in the
of the Rosh.
ame occurred in this Partzuf SAG, for after it is Matei in Malchut de SAG,
ng when the Masach had been purified into Komat Malchut, it too came
there and was completely purified from its Aviut. It equalized entirely
Malchut de Rosh, the Zivug stopped from the Partzuf, and all the Orot left
Maatzil, as has been
een explained there that the Orot leave Reshimot after their departure. It
has also been explained that the as the Masach passes from Sefira to Sefira
during the Hizdakchut, until it is completely purified and comes to the Rosh,
becomes contained in those Reshimot.
It foll
have ixed with the Aviut de Behina Dalet in the Kelim below Tabur,
left R
Behin
the M
ZON
It is w AG, concealed in the inner
MA a
SAG
BON
The R
BON.
to the
explai
We m
perm
also t
ows, that the Orot de SAG that clothed in the inner ZON, these Orot that
already m
eshimot behind them although they have departed. These Reshimot de
a Dalet mingled in the Masach that rose to Malchut de Rosh, so that when
asach rose to Malchut de Rosh, it brought those Reshimot of the inner
along with it, called the inner MA and BON.
ritten, In that state all the inner Behinot S
nd BON rose. This applies to the Reshimot of the lower nine Sefirot de
itself, clothed and concealed inside the Reshimot of the inner MA and
from Aviut de Behina Dalet.
eshimot de Orot de SAG are contained and mixed in Reshimot de MA and
Because of that they rose and mingled together with the Masach de SAG
Malchut de Rosh, and there incorporated in the Upper Zivug, as he will
n henceforth.
ight ask: but it has been explained that Partzuf SAG remained in Behinat
anent Matei ve Lo Matei. How then, does he say here that in SAG there is
he Histalkut of all the Orot to the Rosh.
Comment [C.R.3]:
12 Talmud Eser Sefirot (Part 6)
Indeed, you already know that there is no absence in the spiritual, and all the
chang
Tzura
Hista
BON,
And t
It has d with the
Resh and rose
along
MA a
The Ma Rosh to mingle there in the Zivug of the
Rosh o a new Partzuf as in the previous
two has now acquired a new name,
which
It is s
in on
Bet, w
are, i
It is
Behin
When
these ed Mayin Nukvin, in
plura
Know
and t
Rach
Mida
It is w ey induced
the m
they
in it.
They
from t
At tha
Know
only d
Dalet de and Behina Bet or Behina Aleph is on the outside, and
sometimes
was h
The R
and ide, while Behina Dalet is
uncov
Their
insid
es we discern in the spirituals are but additional forms, without the former
ever being canceled. It is the same here, for though there is a matter of
lkut Orot here too, after the Orot de SAG mixed with the inner MA and
the perpetual Tzura of Matei ve Lo Matei still remains in tact.
he inner MA and BON rose along with them.
already been explained above that the Reshimot de SAG mingle
imot of MA and BON, and all were incorporated in the Masach
with it to the Rosh.
nd BON are their MAN.
sach ascends to Malchut de
, to be renewed and expand from there t
Partzufim, AB and SAG. This Masach
is MAN, the initials for Mayin Nukvin (Aramaic Female Waters).
o for the reason explained above that two kinds of Reshimot mingled here
e another: the Reshimot de Orot de SAG, being Behinat Aviut de Behina
ith the Reshimot of the Orot that clothed the inner MA and BON. Those
n turn, Behinat Aviut de Behina Dalet.
known that Behina Bet is the first Hey of HaVaYaH, and the Aviut de
a Dalet is the last Hey of the name HaVaYaH, which are two females.
the Masach rises to mingle in the Zivug of the Rosh, it mingles with
two females together. For that reason it is now call
l tense, since it is incorporated of both females.
, that this connection caused the making of ten Kelim in the ten Sefirot,
he Tikun of two Kavim. This is the meaning of the association of Midat ha
amim with Din: the first Hey is Midat ha Rachamim, and the last Hey is
t ha Din. Now they came together in the Masach, in a single Zivug.
ritten, these MA and BON are their MAN. it means that th
atter of the MAN that was renewed from here on in the Olamot, because
are the ZON of the inner AK, reaching up to Keter due to the Behina Dalet
were incorporated and came in the Reshimo de Behina Bet which come
he Orot de SAG, and were brought together in the Aviut in the Masach.
t time they were called MAN.
, that from the moment they were joined, they never again parted. The
ifferentiation in them is in the Pnimiut and Hitzoniut. Sometimes Behina
is insi
Behina Bet is in the inside and Behina Dalet is exposed without, as
ere the first time they joined.
av writes here, the inner Behinot SAG, concealed in the inner MA
BON. Thus, Behina Bet is concealed ins
ered outwardly. This will be explained further in its place.
MAN, to the Taamim de SAG themselves, which are not clothed
e MA and BON.
It has been explained above that the Taamim de SAG, being the Orot in Kli de
Keter with the Sium Raglaim of AB, de Guf de Partzuf SAG, must end evenly
meaning above Tabur. This is because the Zachar clothed in Kli de Keter has
Komat Hochma, as does AB.
13 Talmud Eser Sefirot (Part 6)
It follows, that the Orot of Taamim de SAG are not clothed in MA and BON
below Tabur. This is why it says that they became MAN to the Taamim de SAG
thems
Keter
and t
place.
AVI t UT.
elves, which are not clothed in MA and BON, namely the ZON in Kli
de Guf de SAG, ending above Tabur. The matter of it being made here
he Ohr that was drawn because of it will be explained later in its proper

o YESHS
This sy ughly understood, as there are two very different llogism must be thoro
halve the Upper half of SAG, which is Kli de Keter de
Guf d
mixin
Behin
The l
called
and tw t: that of Behina Bet and that of Behina
Dalet
He sa
Uppe
called
them .
Know
and Y
and t
MAN
s of SAG here. Those are
e SAG, called Taamim, ending above Tabur and not descending and
g with the inner MA and BON. It remains in its Aviut of Behina Bet, and
a Gimel of Hitlabshut.
ower half of SAG, meaning the lower nine Sefirot from Hochma down is
Nekudot de SAG. It descended and mingled with the inner MA and BON
o kinds of Aviut were mingled in i
together.
ys that its Upper half, which did not mix with Behina Dalet, is called
r AVI, and its lower half, which was mixed with Behina Dalet as MAN, is
Israel Saba ve Tvuna. Remember these names well for the Rav uses
all throughout the rest
, that this is the root of the division of AVI to two Partzufim, called AVI
ESHSUT. Both emerge as AHP that came out, meaning Searot Dikna,
hese AHP already receive from the lower half of SAG, corrected with
. However, because they are ten complete Sefirot of Rosh, where AVI are
from Behinat Nikvey Eynaim and up, they are still not considered incorporated
in the
This
Nikve
Howe
from
YESH
Behin
Uppe
The m
are c
into
Eynai
Behin wer Hey yet, since she is below the Eynaim. It is called
AVI.
The o
Hey i
lower
Eynai
These
procr
and d
return to the Rosh as well and unite with AVI into a single Behina of Eser
Sefiro
MAN.
is so because the Masach de MAN is erected below them, meaning in
y Eynaim, and the Aviut does not operate at all from below upward.
ver, since YESHSUT is considered the AHP of the Partzuf, extending
Nikvey Eynaim down, where Masach de MAN already operates on them,
SUT are ascribed to the lower Partzuf de SAG, thats already mixed with
a Dalet.
r AVI mate for ZON and YESHSUT are contained in them.
atter of AVI and YESHSUT de Atzilut has already been explained. They
onsidered a single Rosh of Eser Sefirot GE and AHP. They were divided
two halves of the Rosh through the ascent of the lower Hey to Nikvey
m. The Upper part, Galgalta ve Eynaim, is not considered connected with
a Dalet in the Lo
ther half of the Eser Sefirot de Rosh, which are the AHP below the lower
n the Nikvey Eynaim, is considered connected with the Behina Dalet in the
Hey. Hence, they are regarded as Guf, which receives from the Nikvey
m of the Rosh from above downward.
two halves of the Rosh join together into a single Partzuf for the
eation of ZON. It is so because that lower Hey in Nikvey Eynaim returns
escends to the place of the Peh, to Malchut of the Rosh. Then the AHP
t de Rosh. Then they beget Mochin for ZON de Atzilut.
Comment [C.R.4]:
Comment [C.R.5]: Check
pronounciation
6]: Comment [C.R.
14 Talmud Eser Sefirot (Part 6)
It is written, As Upper AVI mate for ZON and YESHSUT are contained in
them
Neku
Expla
AVI j
de Be
on th
ZA.
Howe
Altho his Zivug should be made in AVI too, which are always Behinat
Rosh,
NHY
YESH
Masa
emerg ZA
come
In the
de Atz
withi
are re
The T
Zivug
the B
Behin ding from Hochma to Keter extends
only K
more
It is
and a
Hoch
HB, T
becam
incorporate
de Ro
BON
Do n
born
de Be
Behin
Indeed, yo calls it by the name BON de Hitzoniut, and
not m lled
YESH is YESHSUT
desce
Olam
This
, so here the Taamim de SAG mate with the entire AB. Moreover, the
dot, Tagin and Otiot de SAG join them and annul before them.
nation: the issue of the birth of Mochin de ZA has been explained above.
oin with YESHSUT into a single Rosh, and the Zivug is done on Masach
hina Bet in the general Peh of this Rosh. The Eser Sefirot that come out
is Masach have Komat GAR de Bina, which become Mochin and GAR for
ver, it is not so for the purpose of Ibur ZA, meaning the Katnut of ZA.
ugh t
here YESHSUT are mixed with AVI because the drop of ZA contained in
de AA ascends and mingles in Masach de YESHSUT.
SUT, in turn, are incorporated in AVI, and the Zivug takes place in the
ch de YESHSUT, incorporated as MAN in Masach de AVI. The Koma
ing on this Zivug is close to Behina Aleph, lacking GAR, and then
s out without Mochin, but only as Behinat Guf without a Rosh.
beginning, only Behinat Katnut de Nekudim emerged, like the above ZA
ilut. Hence, Nekudot de SAG, mixed with Behina Dalet, rose and mingled
n the Taamim de SAG. Those, in turn, did not mix with Behina Dalet and
garded as Upper AVI.
aamim de SAG rose to Rosh de SAG with the MAN of the Nekudot and the
was made on the MAN de Nekudot, incorporated in the Taamim, not on
ehinat Masach of the Taamim. Then MAN rose to the Eynaim, which are
a Aleph, because the Ohr Hozer ascen
omat ZA, and it is this Koma which descended from Tabur down once
to the Eser Sefirot de Nekudim.
written, Moreover, the Nekudot, Tagin and Otiot de SAG join them
nnul before them. This is so because the lower nine of SAG, which are
ma, Bina, ZA and Malchut, are called Nekudot, Tagin, Otiot. Nekudot are
agin are MA, meaning ZA, and Otiot are BON, which is Malchut. They
e MAN and rose to the Taamim de SAG, where they joined with them and
d in those Taamim. Hence the Zivug took place there in the Eynaim
sh of the Taamim.
de Hitzoniut and their Levush outwardly.
ot err in interpreting that Komat Malchut (always referred to as BON) was
here, because the Zivug performed in Nikvey Eynaim is from Behinat Aviut
hina Aleph, which is Komat ZA. Moreover, there is Behina Bet from
at Hitlabshut here, which is close to Komat SAG.
u shall see that the Rav
erely BON, as it is actually Behinat SAG. This Koma is actually ca
SUT, which is SAG. However, Behinat exterior AHP of th
nded to Behinat Nekudim below Tabur, where the root Nekeva of all the
ot is built, whose value is actually SAG, not BON.
is so because the inner BON, Behina Dalet, remained entirely in the inner
AK, a lchut of nd not a single Behina of it appeared in all the Olamot. Thus, Ma
YESH
the pl
Hitzo
Thus
SUT that emerged through Nikvey Eynaim is called BON, as she inherited
ace of the inner BON, as he says, Then they procreate Behinat BON de
niut.
, the Nekeva was now born first.
Comment [C.R.7]:
15 Talmud Eser Sefirot (Part 6)
As it says above, Malchut de YESHSUT that emerged through the Eynaim, from
which
Olam
7. *When the wanted to emanate Olam ha Nekudim, His
zimtzum in Ein
Sof:
AK
into
plac
7. ive
It is so because the Ohr Hozer that Behinat Aviut de Behina
Aleph, is only a fine Ohr; it does not f, meaning Hitlabshut, as
the Orot de
Nikve
Ther
Tzim
This
same
the R eph and Histalkut Bet (see Part 5, item 60). But how is
this Histalkut NHY de AK Tzimtzum Bet
even
The something completely new here, unlike the
Hista
Tzim
Sof.
This
the Eser Sefirot de Nekudim were emanated, is the root Nekeva in all the
ot.
Maatzil
intention was to make them Kelim so as to have strength in the
lower Olamot to receive the Ohr Elyon. The MaatzilI, Ein Sof, saw
that there is still no strength and ability in the Tachtonim to receive
these Orot that exit through the Nikvey Eynaim and expand from
the place of Tabur de AK to its Raglaim.
Consequently, before He emanated these Orot, there was another,
second Tzimtzum in AK, as the above-mentioned T
He brought all the Ohr that expanded in the Pnimiut of this
from the place of its Tabur down, above the place of the Tabur
its Upper half of the Guf. As a result, the aforementioned
e from Tabur down remained without Orot.
Ohr Pnimi
There is no strength and ability in the Tachtonim to rece
these Orot that exit through the Nikvey Eynaim.
comes out on
reach Behinat Gu
has been explained in previous parts. You also know, that the Eynaim are a
name for Sefirat Hochma of the Rosh, which is Behina Aleph, being the reason
that he writes that there was still no strength and ability to receive
y Eynaim.
e was another, second Tzimtzum in AK, as the above-mentioned
tzum in Ein Sof.
is seemingly perplexing, for in the two previous Partzufim there was the
Histalkut Orot from the Guf de Elyon to emanate to the Tachton, which
av calls Histalkut Al
of different that gives it the name , and
resembles it to the first Tzimtzum in the Olamot?
thing is that there is indeed
lkut Ohr that was in AB and Galgalta de AK. Here there is a new point of
tzum, added to the first point of Tzimtzum that was in the Tzimtzum of Ein
is so because of the mixture of the Reshimot de SAG and the Reshimot de
Behina Dalet in one another. Because of that the place of the Tzimtzum on Sium
de Be s Behinat hina Dalet rose to the place of Sium de Behina Bet, which i
Tabur de Olam ha Nekudim.
In th
gener
first T
place new Tzimtzum, being the Tabur of the Nekudim, to the place of the
first T
stand,
is manner, the matter of the ascent of the Orot de NHY to HGT de AK,
ated the new point of Tzimtzum and Sium to the Olamot, exactly like the
zimtzum in Ein Sof, as the Rav says. You should also know, that from the
of the
zimtzum, being ha Olam ha Zeh, is where the three Olamot below Atzilut
called BYA.
Comment [C.R.8]:
16 Talmud Eser Sefirot (Part 6)
The Ohr that expanded in the Pnimiut of this AK from the place of its
Tabu
Cons
It has re: the
first P
and t
is wr
go to
Tabur
This ed there that this AB has only Masach de
Behin
being
AB d
on th
Tabur re AB expanded.
Howe
expan
and fi
Thus
SAG
and N
It is w the
place
of SA
He b
place
the G
below
which
He br
This r
Tabur
thoro
throu avs teachings regarding the emanation of
Nekudim.
r down, above the place of the Tabur into its Upper half of the Guf.
equently, the aforementioned place from Tabur.
already been explained that the Rav speaks of two Partzufim he
artzuf of AK, called in Inner AK, where Aviut de Behina Dalet operates,
he third Partzuf of AK, called SAG, where Aviut de Behina Bet operates. It
itten about it in item 1 Ohr Pnimi; study it well there for it is impossible to
that length again.
means the place of the Sium Raglin de Hitpashtut Bet de AK, called AB.
is because its been explain
a Gimel. For that reason it cannot shine below Tabur of the inner AK,
the place of Kelim de Behina Dalet.
oesnt have Masach de Behina Dalet, and it is therefore considered to end
e Tabur, and the Kelim of the inner AK remain empty, without Ohr, from
down, as they were during the first Histalkut befo
ver, after the third Partzuf expanded, called SAG, its Behinot Nekudot
ded, which are its lower nine Sefirot, having only Ohr Bina. They clothed
lled the empty Kelim from Tabur de Inner AK down.
, these Orot from Tabur de AK down are two Partzufim: the Inner AK, and
de AK. It is so because the nine lower Sefirot de SAG clothe half Tifferet
HY of the Inner AK, meaning the place from its Tabur down.
ritten, all the Ohr that expanded in the Pnimiut of this AK from
of its Tabur down, meaning the two kinds of Ohr, being the lower nine
G and ZON de Behina Dalet de Inner AK Himself.
rought all the Ohr that expanded in the Pnimiut of this AK from the
of its Tabur down, above the place of the Tabur into its Upper half of
uf. This means that these two kinds of Orot departed from that place
Tabur, called TNHY, and rose to the place above the point of Tabur,
is Taamim de SAG.
ought all the Ohr above the place of the Tabur.
aising of the Orot from below, from Tabur de AK, to the place above
, is the most fundamental issue in this wisdom; hence, we must
ughly understand it. This is actually a very long issue, clarified only
gh the understanding of all the R
How a ever, its axis revolves primarily around the association of Midat h
Rachamim with Din, namely the joining of Behina Bet, which is Bina, with
Behin
the v
HaVa
and b
This re in the ascent of the Orot of NHY de AK below Tabur
to HG
nine o
conne
a Dalet, which is Malchut. This is brought in the Zohar (Ruth), regarding
erse, And they both went, explaining that the two Heys in the Name
YaH, meaning the first Hey, Bina, and the second Hey, Malchut, fused
ecame as one.
thing is rooted he
T above Tabur. It is so because in the beginning, the Ohr of the lower
f SAG, which are Behina Bet below Tabur de AK, expanded, clothed and
cted with ZON de Behina Dalet there.
In that, Behina Dalet received strength so that afterwards she would be able to
ascend along with the lower nine of SAG, meaning Ohr Yashar Rachamim of
Hitpashtut SAG, called Nikvey Eynaim. Thus, Behina Dalet, the lower Hey,
came ch in Nikvey Eynaim. She was incorporated there and clothed in the Masa
Comment [C.R.9]:
.10]: Comment [C.R
17 Talmud Eser Sefirot (Part 6)
in the Upper Zivug on this Masach that raises Ohr Hozer from Hochma to
Keter
Howe
consi
, extending Koma of Behina Aleph, being Komat ZA.
ver, since there is also Behinat Hitlabshut of Behina Bet there, it is
dered Komat Israel Saba ve Tvuna. It turns out that there is Behina Dalet
incorporated in this YESHSUT that emerges from the Zivug de Eynaim, which
is the lower Hey of HaVaYaH. Thus, the two Behinot: Midat ha Rachamim,
which
joined
Thus
Dalet de AK to its HGT above Tabur.
This i
anoth
called
This
basis
the Hi
6).
8. The learn
another, h
Olam belo em are always Behinat lower half de Tifferet and
NHY. It is so because weve found how half Tifferet and NHY de
9. *Th
mid
two
the
wat
9.
is Behinat YESHSUT, and Midat ha Din, namely Behinat Lower Hey,
here in a single Partzuf.
you find that this connection and association of Behina Bet with Behina
was made by the ascent of the Orot NHY
s because Behina Bet and Behina Dalet rose from there, mingled in one
er, until they came to the place of the Zivug together with the Ohr Elyon,
Nikvey Eynaim, where they were actually made into one Partzuf.
Partzuf is called Olam ha Nekudim. Remember that concept, as it is the
of all the following teachings. The details of this issue and the reason for
stalkut of the Orot de NHY has already been explained (Ohr Pnimi, item
ed one shall understand and will conclude one thing from
ow in all the Olamot, the Neetzalim that shine in the
w th
ZA shine in its Nukva, NHY de AA and AVI shine for ZA, and NHY
de Atik Yomin to AA.
Also, this Tifferet and that NHY de AK shine to Atik Yomin and to the
entire Olam Atzilut, as will be explained. Furthermore, you shall see that
the Tzimtzum is necessary for every elicitation of Orot to emanate them. It
shall be clarified how AA too restricted its Orot NHY to emanate ZA and
its Nukva later in its place.
us, after He restricted Himself, He placed one Parsa in the
dle of its Guf, inside its place of Tabur, to separate between the
. This is the meaning of the verse, Let there be a firmament in
midst of the waters, and let it divide the waters from the
ers.
It is also mentioned in the Zohar (Bereshit): There is one
membrane in the middle of ones intestines; it stops from above
downward, draws from above, and gives below. Then the entire
Ohr remains above this Parsa and it is there squeezed tightly. Then
it breaches this Parsa and comes down to shine in the rest of the
Guf from Tabur down.
Ohr Pnimi
He placed one Parsa in the middle of its Guf draws from
above, and gives below.
Parsa means the ending of the Masach of the Partzuf, like the toes of the
Raglaim. The difference is in the values of the Pnimiut and the Hitzoniut. The
Parsa is the Behinat Sium for the Hitzoniut of the Partzuf as well.
Comment [C.R.11]:
18 Talmud Eser Sefirot (Part 6)
This Parsa was made after the Zivug Elyon performed in Nikvey Eynaim. It
means that the place of the Zivug ascended from the place of the Peh, being
Malc
Rosh.
In tha e Eser Sefirot of the Rosh were divided into two degrees Rosh
and Guf
Kelim
from
Malc
force
her fr
the M
Cons
to Ke
Yash
Rosh
Thes
meani
Eynai
a sing , where only the Galgalta ve Eynaim remained in it as Rosh, and
the A
To th
Nikve
is so
place
from
expan
It turn
Rosh
comp
Thus,
endin es of the Raglaim, now rose to
Hoch
Bina,
Behin
Now e SAG that
previ
Behin
not co
AK, a
place
remai
incor
The m
Parsa
10. Certainly,
for Olam
insufficien
able to rec
to place th
hut of the Rosh, to the place of Nikvey Eynaim, which is the Hochma de
t state th
, with a great distance between them, as in the Rosh there are as yet no
and actual Hitlabshut. This is so because the Ohr Hozer operates there
below upward, not from above downward, which means Hitlabshut.
hut of the Rosh expanded into Eser Sefirot from her and within her by the
of the Zivug performed in the Masach in her, and then the Ohr clothed in
om above downward, meaning in complete Hitlabshut. Now the place of
asach and the Zivug rose to Nikvey Eynaim, which is Hochma de Rosh.
equently, the Ohr Hozer ascends, clothes the Ohr Yashar from Hochma up
ter, and Malchut in that Hochma is then found to expand with the Ohr
ar in her from above downward to the three Sefirot Bina and ZON de
.
e Bina, ZA and Malchut, called AHP, then become Behinot Sefirot de Guf,
ng vessels of reception for that Ohr that stems from the Zivug in Nikvey
m. Thus, a whole Partzuf, Rosh and Guf, was made here of Eser Sefirot of
le Rosh
wzen, Hotem, Peh that were in it, became Behinat Guf to that Rosh.
e same extent that the root Malchut of the Rosh ascended from the Peh to
y Eynaim, so were the Eser Sefirot de Sium of that Partzuf SAG divided. It
because the ending Eser Sefirot of the Partzuf begin in the SAG, from the
of the Chazeh to Sium Raglin. Behinot Keter and Hochma in it expand
the Chazeh to Tabur, and the three Sefirot: Bina, ZA and Malchut in it
d from Tabur to Sium Raglin.
s out that now, as Bina, ZA and Malchut de Rosh departed from Behinat
and became Behinat Guf, so Bina, ZA and Malchut de Sefirot of the Sium
letely departed from the Atzilut of the Partzuf.
that ending Masach of the Partzuf, which stood at the Malchut of the
g Eser Sefirot, which is the place of the to
ma of these Eser Sefirot, being the place of the Tabur. The three Sefirot:
ZA, and Malchut below Tabur went completely outside the Partzuf and
at Atzilut of the Partzuf was completely canceled in them.
you can thoroughly understand that those nine lower Sefirot d
ously expanded from Tabur to Sium Raglin of the Inner AK, rose to
at MAN to the Taamim de SAG and to Behinat Nikvey Eynaim. They did
me back down afterwards, to their first place, meaning to Sium Raglin de
s the place of the point of Sium of Partzuf SAG had already changed to the
of the Tabur. A Masach that ends SAG was spread there, and they
ned above Tabur and the Parsa. Only ZON of AK ha Pnimi that was
porated in them came down below Tabur.
atter of draws from above, and gives below and the breaching of the
by the Ohr will be explained later.
through the Histalkut Ohr above Tabur, it was sufficient
Atzilut to be able to receive their Ohr. However it was
t to give strength to Olam Beria, so that it too would be
eive its Ohr. For that purpose He added another Behina,
at Masach and Parsa there.
Comment [C.R.12]:
19 Talmud Eser Sefirot (Part 6)
It turns out that they are two things, the Tzimtzum of the Ohr
abo
Ohr
dim
rece
be a
i
ve, so that Atzilut might receive its Ohr. The reason that new
emerged through its ascent is certainly that this Ohr came
inished. Thus, although it comes from SAG Himself, they could
ive it. The matter of the Parsa occurred so that Beria too would
ble to receive His Ohr.
Ohr Pnim
10. The Tzimtzum of the Ohr above, so ight receive that Atzilut m
a new Ohr elicited.
This refers to the Ohr that emerged by the Zivug in Nikvey Eynaim, whose point
has been explained above. Only Behinat Atzilut was corrected through this Ohr,
meaning Behinat Nekudim through the Tabur de Nekudim, and until there is the
place
to the
New
dimi
SAG ascent up to the place of
the Ni
receiv
Know is the Atzmut
of th
eman
illumi
consi at Gadlut.
It is w
came
recei
Olam
11. *We shou
first, the T
is that for
diminishe
In Olam h
Orot that
com
dim
whi
able
ther
Howeve no need for an
of the Atzilut, to be after this Olam. However, nothing of that Ohr came
place below Tabur de Nekudim.
Ohr emerged through its ascent is certainly that this Ohr came
nished. Thus, although it comes from SAG.
diminished from Komat Bina to Komat ZA by the
kvey Eynaim, which is Hochma and Behina Aleph. Hence, the Kelim can
e it as Behinat Atzilut.
, that this new Ohr is the Ohr de Kelim de Panim de GAR; it
e Ohr de GAR and Nekudim. However, that new Ohr that was later
ated by Zivug AB SAG, which descended, breached the Parsa and
nated for Nekudim, is not Behinat Atzmut Ohr of Nekudim. Rather, it is
dered an addition of Ohr and Behin
ritten, new Ohr emerged through its ascent is certainly that this Ohr
diminished. Thus, although it comes from SAG Himself, they could
ve it. This refers to the Kelim de GAR de Nekudim, and he calls them
ha Atzilut, because they are the Shorashim to Olam ha Atzilut.
ld provide the reason why these two things were needed:
zimtzum; second, the laying down of the Parsa. The thing
the Tachtonim to be able to receive the Ohr, it must be
d and come through Masachim.
a Nekudim there was the main outset of the uncovering of the
Kelim. For that purpose, the aforementioned Tzimtzum had to diminish
the Ohr so that the Kelim of Nekudim could tolerate it. Also, since they are
restricted there, they are squeezed tightly, and thus come out intensely
through the Eynaim and expand below.
12. It was also necessary to place the Parsa and diminish the
e out through the Parsa. The reason for the additional
inution through the Parsa is not for Olam ha Nekudim itself,
ch is Olam Atzilut, but for Olam Beria below it, so it would be
to receive the Ohr elicited for it. Now you can understand how
e is Masach and Parsa between Beria and Atzilut.
r, from Atzilut to what is above it there is
actual Masach, only remoteness of location, which is the above
Comment [C.R.13]:
20 Talmud Eser Sefirot (Part 6)
Tzimtzum. This is because the Ohr rose above Tabur and drew far
from
12. Parsa is not for Olam ha Nekudim Olam Atzilut,
Raglaim before. However, there is a
big co
This
Bet an
Atzilu
mean
below
block
Thus
Behin
Behin
that s s) Raglaim, where there is no Hitpashtut of the
Partz
When
Etzba
Parsa
Orot this is what the Zohar means by
the w
Masa
By th
the G
de N Beria, and this
infere a, for they are
one i
Atzilu
What
It me
Orot
came
went f of Atzilut.
There ems that Parsa comes to correct the emanation of the Orot of
Neku nate from the Orot of the Eynaim. That is the reason
he sa
Parsa
How
locati
the R
Ohr
new G
The P
from
Parsa
the point opposite the Tabur and down from without.
Ohr Pnimi
itself, which is
but for Olam Beria below it.
It has already been explained above that the matter of the Parsa is the Masach
that ends Partzuf SAG, like the toes of the
rrection in it, which the Zohar calls draws from above and gives below.
is because it is considered a double Masach, made of two Behinot: Behina
d Behina Dalet together. Hence, when Beria should receive the Ohr from
t there is the matter of the fissuring of the Parsa in it. This fissuring
s annulment of the Gevul of the Sium in it and the Hitpashtut Orot de SAG
Parsa, though it is only a temporary annulment, which is afterwards
ed once more.
, it is like an opening that closes and opens. It depends on the descent of
a Dalet de Parsa from within Behina Bet de Parsa. When the two
ot are tightly connected to each other, the Parsa is closed like the Masach
tands at the Etzbaot (toe
uf past its Etzbaot Raglaim.
Behina Dalet leaves the Parsa and comes down to the place of the
ot Raglaim of the Partzuf, as was before, the force of the Sium of the
is then revoked. This is called the Fissuring of the Parsa. Then the
pass from there down to Olam Beria, and
raws f ords, d rom above and gives below.
ch and Parsa between Beria and Atzilut.
e force of the Parsa thats been corrected here under Partzuf SAG de AK,
evul of Olam ha Nekudim was set on its Behinat Tabur. It is on this Tabur
ekudim that that Parsa was made between Atzilut and
nce helps understand the Parsa between Atzilut and Beri
ssue.
t
is above it does not need an actual Masach, only remoteness of location.
ans that the Sium Raglaim of SAG on the Parsa is because of ascent of the
below Tabur to MAN to Nikvey Eynaim. Hence, the AHP of the Rosh
out of the Rosh, and Bina, ZA and Malchut de Eser Sefirot of the Sium,
outside the Gu
fore, it se
dim because they ema
ys that it is true that the matter of the Sium itself de Partzuf SAG on the
, came along with attribute of Atzilut in Nikvey Eynaim.
ever, this is still not considered Masach and Parsa, but only remoteness of
on. It is so because before that, the Sium of Partzuf SAG was even with
aglaim of AK ha Pnimi. Now, however, owing to the Zivug that rose in the
Eynaim, the Sium of the Partzuf ascended to the place of Tabur, and this
evul is referred to as merely remoteness of location.
arsa, however, is a different matter, which is added to the remoteness
Tabur up, for the purpose of Beria, because there is a special Tikun in the
, because of which Orot Atzilut pass into Beria.
21 Talmud Eser Sefirot (Part 6)
13. The learned one shall thus understand what is written, that any
13. Renewed Orot and additional Olam imtzum Ohr.
No Hidush occurs in the Olamot but f Hidush Kelim. However,
The m
1, ite
Hista , the Tzimtzum and the Histalkut of
the O
expla
Tzim
This i
close to the abolition of the Melachim.
This item 7, and Ohr Pnimi there,
item the AK,
whic e Tzimtzum
and t de AK, has already been
expla o Orot Atzilut.
The d
point
Ragla
the M
Tzim
point of
Partz
force
of the
BYA.
14. After the
there are
ascent for
that from
into two -
shall unde that so was here.
This is so because the name AB of AK are the Mochin inside Galgalta, and
emergence of renewed Orot and additional Olamot is only by
Tzimtzum Ohr. This is because so was Tzimtzum Ein Sof to elicit
AK, and AK to elicit Nekudim, which is Atzilut. All this is very close
to the abolition of the Melachim (kings), and prohibited to elicit in
the Peh, as it is a high place.
Ohr Pnimi
ot is only by Tz
only because o
in the Ohr, there is never any change. As it shines in the Rosh of the Kav, so the
Ohr shines at the end of Assiya.
atter of the formation of the Kelim is as the Rav says above (Part 4, Chap
m 9): because the reason for the Hitpashtut of the Ohr and its
lkut later caused the Kli to be. Thus
hr is the essence of the existence of the Kli. The reason for this is
ined in detail in Part 4 and Histaklut Pnimit item 58.
tzum Ein Sof to elicit AK.
s explained in Histaklut Pnimit Part 4 item 63.
has been explained above (Part 4, Chap 4,
400). The comparison between the Tzimtzum of Ein Sof to produce
h is the first Kav that Ein Sof illuminated into the place of th
he second Tzimtzum, which is Tzimtzum NHY
ined. They are both Behinat Sium and cessation t
ifference is that the point of cessation made by Tzimtzum Aleph and the
of Sium Raglin de Partzuf AK was in Olam ha Zeh. This is because the
im of AK end in Olam ha Zeh, as it says, And His feet shall stand upon
ount of Olives.
tzum Bet made the place of the Sium and cessation of Atzilut de SAG. This
new cessation is called Parsa. It is also the Sium Raglin of all the
ufim of Atzilut that come after Partzuf SAG. This is because any innovated
in the Elyon necessarily controls its Tachtonim as well. This is the place
severance and the cessation between Olam Atzilut and the three Olamot
above-mentioned Tzimtzum and Parsa, it is found that
many Orot there in the place of the Chazeh, and their
Mayin Nukvin was beneficial there. You will understand
whats been written regarding AVI: each were divided
Abba and Israel Saba; Bina and Tvuna. The learned one
rstand
the name SAG is from Awzen down to the Tabur in its Pnimiut, not in the
Behinat exiting Orot, but the inner Orot of AK themselves. Thus, AB,
which is Dechura, which are its Mochin, mated with the Taamim of SAG
from the inner AHP. Those, in turn, are the Shorashim for the exiting
22 Talmud Eser Sefirot (Part 6)
Orot and branches, and these inner Taamim of SAG, Nukva, mated
toge
Ohr Pnimi
14. And their ascent for Mayin Nukv ial there. You
vided
into t
is imp
You
Neku
and B m de SAG, and from there to Nikvey
Eynai
SAG
depar
Eynai
Eser
Howe
Partz
contr
by th d receive from the Behinat AHP de Searot.
Also,
The K
been
becau
is div
Their
GE,
YESH
Tabur
It is w
that t
for M
depar
Chaz
You a t Parsa consists of two Behinot: Behina Dalet and Behina
Bet. I
the P
This
desce
Taam
with
cloth
The l
the Pe
in the alet
there,
This
and l
Tabur
ther.
in was benefic
will understand AVI: each were divided into two.
The issue of the MAN has already been explained above (Ohr Pnimi item 6),
and there is no need to repeat the words. The matter of AVI that were di
wo has already been explained (Ohr Pnimi item 6), and study it there for it
ossible to repeat all that.
will find that two Zivugim were made there for the Eser Sefirot de
dim: first by the ascent of NHY de AK, incorporating both Behina Dalet
ehina Bet together to MAN de Taami
m de Rosh SAG. This generated a division of the Eser Sefirot de Rosh
there into two Behinot Rosh and Guf: GE became the Rosh, and AHP
ted as Behinat Guf. This is so because the same division of Galgalta and
m and AHP was not done in the Etzem of Rosh de SAG, but in the Behinat
Sefirot de Searot.
ver, the Rosh de SAG cannot bestow upon its Tachton except through this
uf of the Searot, because any force renewed in the Elyon necessarily
ols its Tachton. Thus, all the Orot bestowed upon the Tachtonim come out
e Zivug in Nikvey Eynaim an
they must be divided into GE and AHP, like the Eser Sefirot de Searot.
oma that emerged by the ascent of MAN to Nikvey Eynaim has already
shown to be only Komat ZA, with the GAR missing, called YESHSUT,
se Behina Bet de Hitlabshut remains there, as in the previous Partzufim. It
ided into two Behinot: GE to Behinat Rosh, and AHP to Behinat Sof.
place is from Chazeh de SAG down, where the Rosh, which is Behinat
expands from Chazeh to Tabur de SAG. In and of itself, it is named
SUT, and AHP de Nekudim, which are GAR de Nekudim, expand from the
down.
ritten, After the above-mentioned Tzimtzum and Parsa, it is found
here are many Orot there in the place of the Chazeh, and their ascent
ayin Nukvin was beneficial there. it means that after YESHSUT
ted from Nikvey Eynaim, descended and expanded from the place of the
eh to Tabur, the Orot increased there in the place of the Chazeh.
lready know tha
t has been explained above that sometimes Behina Dalet descends from
arsa, the Parsa is fissured and the Gevul is canceled.
Hitpashtut of YESHSUT from the place of the Chazeh to Tabur caused the
nt of Behina Dalet from the Parsa, because it became MAN to the
im de SAG. Then, the Inner AB inside the Rosh de Taamim de SAG mated
Rosh de SAG, called AHP (see Ohr Pnimi item 1), as Ohr de Awzen is
ed in Galgalta de SAG.
ower Hey came back down from Nikvey Eynaim de SAG to the place of
h through this Zivug de AB and SAG, meaning Malchut de Rosh, as it was
beginning. Then the Zivug was made in Peh de Rosh on Behina D
and a new Koma emerged from Peh de Rosh SAG up to Keter.
new Ohr came down from there to YESHSUT in the place of the Chazeh,
owered Behina Dalet in Behinat Nikvey Eynaim too, which is the place of
. It lowered her to the place of the Peh, being Malchut de Rosh in the
23 Talmud Eser Sefirot (Part 6)
Sium of GAR de Nekudim. Because of that, GAR de Nekudim, which are
origin
their
Keter
This use now the Zivug is made on Behina Dalet that descended to
Malchu
that fi
Now
From g only
Koma
AHP
Simil
Koma
Eynai nt of Tabur is Behinat Nikvey
Eynai
Also,
Peh
althou first Zivug lacks GAR, it is still the
essence
The s
Moch
separ
was r
In oth
and G
Rosh
Nikve
which G in the place of Hochma of the
endin
Now
from
came
de AK
15. Then thes f the
Chazeh w
Taamim d
Zivug.
A new Ohr g and this new Ohr came down and
fissured that Parsa. This is so because above her, in the place of the
ally AHP de YESHSUT, joined with YESHSUT in the Chazeh, which is
GE, and together they became Behinat Eser Sefirot of one Rosh in Komat
.
is so beca
t at the Sium of GAR de Nekudim. This is the meaning of the new Ohr
ssured that Parsa that the Rav presents afterwards.
we have thoroughly clarified the two Zivugim for the purpose of Nekudim.
the first Zivug came only Behinat Katnut of the Nekudim, meanin
t ZA, without GAR. This Zivug was made in the Nikvey Eynaim, taking
de Rosh out into Behinat Guf.
arly, two Behinot Rosh and Guf, called YESHSUT also came out in the
that came out of there on its Behinat Nikvey Eynaim. From Nikvey
m up it is called YESHSUT, and the poi
m where YESHSUT ends.
from Nikvey Eynaim down, meaning from Tabur down, the Awzen Hotem
of YESHSUT expanded, which are the GAR de Nekudim. Know, that
gh the new Ohr that came out of this
and the Atzmut of the Ohr of the Nekudim.
econd Zivug made for the purpose of Nekudim extended the GAR and the
in to them. This Zivug was made by two Partzufim: AB and SAG. The
ation caused by the Tzimtzum of NHY and their ascent to Nikvey Eynaim
eunited through this Zivug.
er words, the GE and AHP that were separated from each other into Rosh
uf, were reunited by the Zivug de AB SAG and became Eser Sefirot of one
once more. This is so because the lower Hey was removed from the
y Eynaim to the place of Peh as in the beginning. Thus the Parsa broke,
is the place of the new Sium for SA
g Eser Sefirot, being the origin of the Tabur.
this new Gevul has been canceled, because as Behina Dalet came down
Nikvey Eynaim to the place of the Peh in Rosh de SAG, so Behina Dalet
down from the place of Tabur and the Parsa to the place of Sium Raglin
, as in the beginning.
e Orot from its Tabur down that rose in the place o
ere there as Mayin Nukvin to the Nukva, which are
e SAG, and through these MAN was the aforementioned
was procreated by this Zivu
Chazeh there are now many Orot, and the place hasnt the strength to
tolerate them.
Thus, the Parsa fissured and the Ohr descended through there from Tabur
down, and filled that entire place that was empty of this newborn Ohr.
This is the meaning of the verse in the Zohar (Bereshit): draws from
above, and gives below.
16. Ind
that
How re tight up there, they elicited branches from
eed, the Ohr that was first down and ascended, remained after
forever in the Chazeh and did not come down in the Parsa.
ever, since they a
Comment [C.R.14]:
24 Talmud Eser Sefirot (Part 6)
them, through the Eynaim, which are the Nekudim that expanded
too,
both
turn
seco
16. Fissures twice: once through the second time
through the walls of the Kelim of A
re emptied of Ohr. Now,
throu
Cons
expan
was m
de ZO
17. *However
ascended,
and laid it
From there it expanded and went out through the Eynaim, and these are
though it is from Behinat
Eyn
indi
Rag
17.
Nekudim,
being the general Peh de Rosh de YESHSUT and Nekudim. Then GE in
YESHSUT and the AHP, which are im, became one Rosh, by
which Mochin de GAR extended to the Nekudim.
eir AHP, namely Nekudim. It is written that the first
Ohr t
even
This
outside AK from Tabur to Sium Raglin, and this is their essence.
However, that new Ohr that descended in its Pnimiut through the Parsa
fissured the Kli and the Guf of AK and illuminated in these Nekudim,
through holes in the hair, and through the Tabur and the Yesod. It
s out that this new Ohr fissures twice: once through the Parsa and a
nd time through the walls of the Kelim of AK.
Ohr Pnimi
Parsa and a
K.
The first fissuring was made for NHY de AK themselves, because Parsa limited
and ended Atzilut de SAG so that no Ohr descend from the Parsa down
anymore, and the Kelim de ZON in these NHY we
gh the second Zivug de AB SAG, this Gevul de Parsa has been lifted.
equently, the Orot extending from this Zivug into the Kelim de ZON there,
ded once more, which is called the first fissuring. The second fissuring
ade for Nekudim, meaning through the Tabur and Yesod that these Orot
N de AK ha Pnimi illuminated to the Eser Sefirot de Nekudim.
the first Ohr that was down in the beginning and then
did not descend again. It remained there from Tabur up
s Shoresh there for good.
the Nekudim. It continued to expand and stretch from without until the
Sium Raglin of AK.
Thus, all the Ohr extending through Tabur,
aim, is all swallowed and incorporated in Akudim, hence becoming
stinguishable. However, only the Ohr that extends below Tabur to its
laim is called Nekudot, as now it stands alone.
Ohr Pnimi
The first Ohr that was first down and then ascended did not
descend again.
It has been clarified in the above item that through the Zivug of AB with SAG,
the lower Hey descended from the place of the Tabur to Bina de
KHB de Nekud
The Rav tells us here that despite that, the actual Orot of YESHSUT did not
connect and join with th
hat was there never descended again. It remained there from Tabur up
after the second Zivug.
occurred for two reasons:
1. That then YESHSUT too rejoined with the Taamim de SAG into a
single degree. It is so because the whole division of SAG into two
halves Taamim (considered AB de SAG with the value of AVI),
25 Talmud Eser Sefirot (Part 6)
and Nekudot (being the first Ohr, called YESHSUT, below Tabur,
considered SAG de SAG).
Thus, this entire division was because of the association of
YESHS
descen
YESHS
degree
2. This is
from t for the time being, hence the name
tly. Because of that, the Parsa remained as
strong
Tabur,
Nekud
18. Also, that Ohr tha
by this above Zivu
as well, then exits in these Nekudim. Thus we have to
kinds of Ohr for Nekudim.
three Orot, Orot Awzen Hotem
he Rav speaks from the perspective of the Eser Sefirot de Searot, for you
already know that because of the ascent of the lower Hey to Nikvey Eynaim, the
Rosh de SAG was instantly divide hinot, Rosh and Guf. GE
remained in Behinat Rosh, and Awze ame out and became a Guf
d above that this great change did not actually occur in Rosh
de SA
the Se
Eynai
It is w
these
Behin ans bestowal and
recep
stop b
are n
Dikna
These kna are also regarded as two Behinot, because they necessarily
contai
they t
UT with Behina Dalet. Hence, now that Behina Dalet
ded back to her place, the difference between Taamim and
UT is no longer there and they both return to the same
as before.
because the matter of the cancellation of the Gevul de Sium
he Parsa was only
fission. After the Orot came down, it immediately was blocked
once more.
Hence, YESHSUT cannot come down below the Parsa, even after
the descent of the lower Hey from there, because she did not come
from there permanen
as before and YESHSUT remained permanently above the
and only its Hearah reaches, to complete the GAR de
im.
t comes down through the Parsa a second time,
g fissures the Guf and the Kli de Adam Kadmon
and shines
19. There is yet another, necessary, third Ohr. When the Ohr Ayin
comes down through the Akudim, it looks at these Orot AHP; it
sucks from there and takes the Ohr to make the Kelim of the
Nekudot from them. It takes from
Peh.
Ohr Pnimi
19. It looks at this Orot AHP to make the Kelim of the
Nekudot.
Here t
d into two Be
n Hotem Peh c
and a Kli for reception of the Ohr Eynaim.
Its been explaine
G, but in the branches that come out of it. In fact, only Behinat AHP of
arot departed and became Behinat Guf and a Kli for reception of the Ohr
m.
ritten, When the Ohr Ayin comes down through Akudim, it looks at
Orot AHP. This means that the Ohr Eynaim is poured and clothed in the
at AHP below the Eynaim because Histaklut me
tion. Since these AHP receive Ohr Eynaim from above downward, they
eing Behinat Rosh and become Behinat Guf. You already know that they
ot AHP de Rosh SAG itself, but merely branches of it, called Searot
.
Searot Di
n Eser Sefirot, as they are a complete Koma, called Ohr Eynaim. Hence,
oo are divided into GE and AHP, as their Shoresh from which they came.
Comment [C.R.15]:
26 Talmud Eser Sefirot (Part 6)
Therefore, there are three Behinot in them:
1. t they are called,
of its exit. The Behinat Hotem is called Searot
that su
place.
middle
All the
only B
Dikna.
2. The se
Dikna,
Eynaim t of this Ohr is to have only GE in the Rosh, and
anging in the middle of the lower lip.
It is c
Behina
gatheri
the Or
in its e
3. The th
extend
These
Behina
It is written, W
Behi
It is
them. them must also be
20. T
th
pa well. Hence, when Ohr Eynaim de AK
extends th
Ohr.
Ten Neku from what
extends from the Histaklut Ayin in AHP, from their place to the place of
This is the AHP in their exit place. In AA de Atzilu
the tips of the hair under the side-locks of the head on the right
and on the left, under the ears through the angles in the cheeks
below.
From there the Dikna begins to expand, and this is the Behinat
Awzen in the place
rround the upper lip on the right and on the left in its exit
The Behinat Peh (in its exit place) is called a path in the
of the upper lip, under the Hotem where there is no hair.
se three Tikkunim of Dikna are considered Behinat Rosh and
ehinat Galgalta ve Eynaim. They are the first Behina of the
cond Behina is Behinat AHP that went out of the Rosh de
originally considered Behinat Rosh. However, they are Ohr
, and the ac
the Awzen Hotem Peh in it are not in its Rosh, but exit to become
Behinat Guf.
Also, from this perspective the second Behina of AHP de Dikna is
considered Behinat Guf, and these AHP outside Dikna are called
Shibolet ha Zakan. They are the fourth Tikun of Dikna de AA,
which are the Searot h
onsidered the place where the three corrections gather in
t GE, regarded as the Rosh de Dikna. It is called the
ng place because this Shibolet is the vessel of reception to
ot in Rosh de Dikna. Everything in the Rosh, which are AHP
xit place, is poured and gathered in this Shibolet.
ird Behina de Dikna is all the other Tikkunim of Dikna,
ing through the Chazeh, meaning through its completion.
are its actual Behinat ZAT, meaning they are originally
t Guf and vessels of reception.
hen the Ohr Ayin comes down, it looks at these Orot AHP.
This means that Ohr Eynaim is poured into the AHP, for which they become
Behinat Kelim, receivers. By that they move from being Behinat Rosh to
nat Guf.
written, and takes the Ohr to make the Kelim of the Nekudot from
In other words, the Kelim de Nekudim receiving from
as their attribute, as he will explain henceforth.
he thing is that in this manner its been explained that the Orot of
e Awzen expanded to Shibolet ha Zakan, and Orot Hotem Peh
ss through there as
rough there, it must mingle with them and take their
dot are they: the first three among them take Ohr
the joining of Shibolet ha Zakan. They only receive them in Shibolet ha
Zakan because that is where they begin, and not from what is in Shibolet
ha Zakan upward.
27 Talmud Eser Sefirot (Part 6)
However, the seven lower Nekudot take only what extends from the
His
It is
Tab
20. Ohr Eynaim de AK extends throug mingle with
them and take their Ohr.
naim de AK extends through there, it
must
that r
Henc
of the
Then
You
Tach
consi
The f
Ayin
Zaka
You already know that three Behinot are determined in each Partzuf that
exten
Eser
the G
has b ined in the previous item regarding Searot Dikna, and the
Neku
The fi
meani
place
Ohr t
swall
indist
Note,
still c
the M
the tr
Masa
Nikve
Henc association with Behina Dalet operates in it,
exten
Akudi
distin
It is
becom
been
The se
Rosh,
Ohr
taklut in the Orot of the Hotem and Peh from Shibolet ha Zakan down.
known that the Hotem reaches the Chazeh, and the Peh through
ur, and not from Shibolet ha Zakan up.
Ohr Pnimi
h there, it must
As said above, the forces in the Elyon are necessarily enforced in the Tachton.
It is written, Hence, when Ohr Ey
mingle with them and take their Ohr. This means that the Nekudim
eceive the Ohr Eynaim necessarily passes through the AHP.
e, the Ohr Eynaim must take their Ohr because it will operate in the order
ir Kelim and divide by the same three Behinot that exist in AHP de Dikna.
it will pass them to Behinat Kelim de Nekudim.
should also remember that any Elyon is considered a Maatzil to the
ton, the cause of the Tachton. Accordingly, the AHP de Dikna are
dered Maatzil to the Eser Sefirot de Nekudim.
irst three among them take Ohr from what extends from the Histaklut
in AHP, from their place to the place of the joining of Shibolet ha
n.
ds from the Ohr Eynaim. Two are Behinot Rosh and Guf, found in the
Sefirot de Rosh itself, being Galgalta and Eynaim to the Rosh, and AHP to
uf. The third Behina is the Guf itself, called the Lower Seven Sefirot, as
een expla
dim are divided by the exact same way.
rst Behina of Nekudim, being the Behinat Galgalta ve Eynaim in them,
ng the Rosh of the Eser Sefirot de Rosh is called Israel Saba ve Tvuna. Its
is above Tabur, until the Chazeh. The Rav says about it (item 17) all the
hat extends through Tabur, though it is from Behinat Eynaim, it is all
owed and incorporated in Akudim, hence becoming
inguishable.
that the Rav emphasizes that even though it is from Behinat Eynaim, it is
onsidered Akudim, and not Nekudim. The reason for it is that the Aviut in
asach is inactive when operating from below upward. That YESHSUT is
ue Behinat Rosh de Nekudim, meaning Galgalta ve Eynaim, where the
ch on the joint Aviut from Behina Bet and Behina Dalet stands below
y Eynaim de YESHSUT, which is the place of Taburs point.
e, no distinction of the
ding from the Ohr Eynaim. This is the reason its considered Behinat
m, like the SAG, where only Behina Bet is apparent, and where there is no
ction of the Aviut of Nekudim.
written, it is all swallowed and incorporated in Akudim, hence
ing indistinguishable. Thus, the first Behina of Partzuf Nekudim has
explained, called Israel Saba ve Tvuna, which is incorporated in Akudim.
cond Behina of Partzuf Nekudim is the Behinat AHP departing from the
which is considered its Guf. This is because they receive and clothe the
extending from Nikvey Eynaim, as in Behina Bet of the Dikna, called
28 Talmud Eser Sefirot (Part 6)
Shibolet ha Zakan, the place of the accumulation of the Orot de AHP in their
exit p
Reme erstand these external AHP, for in fact, they are originally
Bina
the fi
stopp
where
the N
consi
The t
Peh d called
the se
Shibol
The u
Dikna
seven
Malc
The u
Rosh
Chaz
from ing at the Tabur. The seven lower Sefirot of
Neku
sevent
It is w
the H
Shibo
out of
from nward from Nikvey Eynaim of the first Rosh like Shibolet ha
Zakan
lace.
mber and und
and ZA and Malchut of the Rosh, joined with Keter and Hochma found in
rst Rosh called YESHSUT. J ust because they receive the Ohr Eynaim, they
ed being Rosh, and became Guf, hence the name The Second Rosh,
as YESHSUT is called The First Rosh. This second Rosh is the Rosh of
ekudim, called GAR de Nekudim, but the first Rosh, YESHSUT, is
dered Akudim, not Nekudim, as the Rav says above.
hird Behina of Nekudim is the real Guf of the Nekudim, meaning below the
e Rosh, like the previous Gufim in the Partzufim of AK. They are
ven lower Sefirot of Nekudim, like the Tikkunim of Dikna found below
et ha Zakan extending through the Chazeh to the Tabur.
pper area of Dikna Nimshach through the Chazeh, and the lower area of
Nimshach through the Tabur. This is so because they are considered the
lower Sefirot of Dikna, being ZA that contains six Sefirot HGT NHY, and
hut is the seventh.
pper area of Dikna is six Sefirot, called ZA, extending from the Hotem de
. For that reason it ends at the Chazeh, because the place of ZA is from the
eh to Shibolet ha Zakan. The lower area of Dikna is Malchut, whose Kli is
Chazeh to Tabur, hence end
dim are similar, being ZA that contains six Sefirot, and Malchut being the
h.
ritten, The first three among them take Ohr from what extends from
istaklut Ayin in AHP, from their place to the place of the joining of
let ha Zakan. It explains that GAR de Nekudim are Behinat AHP coming
the Rosh. They become vessels of reception on the Ohr that descends
above dow
that receives from Behinat Nikvey Eynaim of the first Rosh de Dikna.
These are AHP in their place, meaning three Tikkunim Elyonim of Dikna that
depend on the Etzem (bone) of the Rosh above the Peh, on the right and on the
left. The path without the hair in the middle of the upper lip and these three are
called AHP in their place, meaning they are above the Peh. The Malchut in
them
Behin
The M
the lo
outsid
It is
desce
Tikku
conne
This
place
Neku rds for the rest of the Ravs words.
They
begin
It has
actual they are considered the second Rosh,
whic
Zaka
is still regarded from below upward, as the upper cheek, and they are
at Galgalta ve Eynaim.
asach in the Eynaim is the upper lip, but Shibolet ha Zakan, connected to
wer lip, is already Behinat Guf, though from Behinat AHP that went
e to the Rosh.
known that the entire amount of Ohr found in the Rosh of the Partzuf
nds and pours to the Guf. It turns out that all the Orot of the three upper
nim of Dikna, being Behinat AHP in their place, come down and pour and
ct to Shibolet ha Zakan.
is why he says that in Shibolet ha Zakan the rest of the Orot AHP in their
through the Shibolet, connect. Also, from it, they are the GAR de
dim. Remember these wo
only receive them in Shibolet ha Zakan because that is where they
.
already been explained elaborately that GAR de Nekudim are not the
Behinat Rosh of Nekudim. Rather,
h are the Behinat AHP that exit the first Rosh, being Behinat Shibolet ha
n.
Comment [C.R.16]:
29 Talmud Eser Sefirot (Part 6)
It is written, because that is where they begin, and not from what is in
Shibo
Behin
from
evalu
The t do not take but only what extends from the
Histaklut in the Orot of the Hotem and Peh from Shibolet ha Zakan down.
Its b
Neku
from
and th
21. We theref
from the
ZAT take only from two Orot, Hotem and Peh, from the Shibolet
ha Zakan.
Three Kelim are distinguished from by the Histalkut Orot (see
Part 5, item 27). Kli Malchut from T was made in the Histalkut
It turn
have
Malc
ended
There
let ha Zakan upward. This is so because above Shibolet ha Zakan it is
at first Rosh. Also, the first Rosh de Nekudim, being YESHSUT, receives
there. However, GAR de Nekudim have no hold there, for they are
ated as Guf.
seven lower Nekudo
een explained that the seven points are the real Behinat Guf of Partzuf
dim, meaning the above third Behina. Hence they receive from below,
Shibolet ha Zakan, being from the two areas of Dikna, through the Chazeh
rough the Tabur, regarded as the Seven Lower Sefirot.
ore find that three points take Hearah for their Kelim
three Orot AHP, specifically in the Shibolet. However,
down to the Tabur. This is so because the Ohr of the Upper Awzen
has already ended and was blocked at Shibolet ha Zakan, and thus
the Hearah of the three upper points is greater than the seven
lower ones.
Ohr Pnimi
21. The Ohr of the Upper Awzen has already ended and was
blocked at Shibolet
Tabur up, made
abur to Chazeh
Ohr Malchut to ZA, and when Ohr ZA departed, Kli de ZA was made from
Chazeh to the Shibolet. When Ohr Bina departed, Kli de Bina was made in the
place of the Shibolet.
s out that Ohr Bina ends in the place of the Shibolet because she doesnt
a Kli below Shibolet ha Zakan, Ohr ZA ends at the Chazeh and Ohr
hut at the Tabur. This is why it is written that the Ohr of the Upper Awzen
and was blocked at Shibolet ha Zakan.
is yet another reason for the blocking of the Ohr de Awzen in the place of
Shibol olet ha Zakan and Parsa are one. They are both et ha Zakan: indeed, Shib
made
Eynai
Behin
place
The d
Behin
other
the P
It turn
above
Behin n
Malc
This
above
Behin
Peh d . Hence, the Ohr of
of the force of Tzimtzum NHY and the ascent of the lower Hey to the
m. After all, the AHP departed into Behinat Guf, and consequently,
at Peh descended and became Behinat Tabur, where the Parsa was
d.
ifference is that the Peh originates in Malchut de Rosh, and descended to
at Tabur only because of its reception into the Ohr Eynaim. Parsa, on the
hand, is in the place of the original Tabur, which was Behinat Tabur in
artzufim preceding the Ohr Eynaim too.
s out that just as there is Parsa in the original Tabur of the general AK,
its NHY, which are ZON, so there is Parsa above Mazla, which are
at NHY a d ZON de Dikna. The upper area is ZA and the lower area is
hut, and both together are called Mazla.
Parsa above Mazla is Shibolet ha Zakan. As Parsa ends SAG and stops
Tabur and the Parsa, so Shibolet ha Zakan ends the Ohr Awzen, being
at SAG in the Rosh. It does not shine below the Shibolet, but only Hotem
e Rosh, which are ZON, as in NHY of the general AK
Comment [C.R.17]:
30 Talmud Eser Sefirot (Part 6)
the Upper Awzen is blocked at Shibolet ha Zakan in such a way that there is no
Hear
namel
22. For this r id not die, since they
en (item 22), For this reason, the first three Melachim
did not die. It is so because they h GAR from the
beginning of their creation, meanin ich is Ohr
23. Thus, even
that. It is
but only t
Achoraim
place.
Nekudim was made. Abba took from what the Reiah
elicits from the Orot Hotem, and the Ohr Peh was also
inco
23.
av explains here, we must understand the order of the
creation of this Partzuf called Nekudim
You must remember the Ravs word , items 6-14) regarding the
Guf de Elyon.
at GAR there, namely Ohr de Awzen, but only VAK, without GAR,
y only Behinat Hotem Peh.
eason, the first three Melachim d
have a great Hearah and their Kli is very fine, as it is made of
Behinat Upper Awzen, the Hotem and the Peh. Their Kelim were
made in Histaklut Ayin in Orot de Awzen Hotem Peh, because they
took their Kelim from a place were Orot de Awzen, which are
Behinat Neshama, are still drawn, being Shibolet ha Zakan.
However, the Seven Lower Melachim died because their Kelim
were made only of Histaklut Ayin in Hotem Peh, lacking the Upper
Awzen.
Ohr Pnimi
22. It is writt
ad Ohr de
g Ohr Awzen, wh
Bina.
However, the Seven Lower Melachim died because they do not have from
the Ohr GAR in the beginning of their creation. For that reason they could not
tolerate the Hearat GAR that came to them from Yesod de AK.
in GAR themselves there is a division between this and
so because not even the Achoraim descended from Keter,
he Achoraim of NHY. However, in AVI of Nekudim, their
descended alone, and their Panim remained in their
The reason for it is that these Orot, extending through Shibolet ha
Zakan, were divided into three: Keter took from Behinat Awzen
herself, from what the Reiah elicits in the Histaklut in the Ohr
Awzen, especially that two other Orot mingle with it. From that the
Kli for Keter
rporated in it.
Ohr Pnimi
Keter took from Behinat Awzen herself, from what the Reiah
elicits in the Histaklut in the Ohr Awzen, especially that two
other Orot mingle with it.
In order to thoroughly understand the attribute of these three Sefirot Keter,
Hochma, Bina, that the R
.
s above (Part 5
creation of Partzuf AB from the two upper Reshimot of Partzuf Galgalta de AK,
including everything explained in Ohr Pnimi there. We shall only mention the
headlines here, as it explained there that the emanation of each Tachton is
because of the Histalkut Orot from the
31 Talmud Eser Sefirot (Part 6)
In that state, the Reshimot of the Sefirot of the Upper Guf incorporate in the
Masach de Tabur Elyon, purified to its Shoresh, called Peh, which is then
incor
regar
porated in the Upper Zivug in the Rosh. The Koma elicited by that Zivug is
ded as the Partzuf Tachton.
It has a does not leave a Reshimo of her also been explained that the last Behin
Aviut after her, but only from Behinat Hitlabshut. Thus, the Reshimot that rose
to Pe
Hams
with
This
made ways remains after the
Hista
the G
whic
That
associ
Ham a Gimel. At that point, the Upper
Zivug
Behin
The R
the fi
being
Zivug
Howe
the G
Hitpa
Hams
Zivug
This
Gimel
that Z
can c
Guf.
It is the sam
of Pa
Hista
mean
This
conne the Nekeva to complete its Behinat Hamshacha and be suitable for
Zivug
compl
in two
The s
which Orot NHY de AK
depar
too. S
Hitla
when
Behin
This
nothi
Resh
h of the first Partzuf lacked the Reshimo de Behina Dalet from Behinat
hacha. It is left with only Reshimo de Behinat Hitlabshut, unfit for Zivug
the Ohr Elyon, as it lacks the Aviut.
is where the Shoresh for the Behinat Zachar and Nekeva in the Olamot is
. The Reshimo de Behinat Hitlabshut that al
lkut Orot de Guf Elyon is considered Zachar. It means that it is a part of
uf unfit to draw Ohr Elyon, except by collaboration with the Nekeva,
h complements what it lacks.
was also the case with Reshimo de Behina Dalet de Hitlabshut, which
ated with Behina Gimel. Thus, the Zachar was completed in Behinat
shacha too, by the force of Aviut de Behin
emerged on it, meaning on the Masach thats made of the two Reshimot:
a Dalet de Hitlabshut and Behina Gimel de Hamshacha.
av explains there, that they perform two Zivugim by way of Hitkalelut. In
rst Zivug, the Nekeva, being Behina Gimel, is incorporated in the Zachar,
Behina Dalet. At that time they elicit Komat Keter Elyon, because the
on Aviut de Behina Dalet elicits Komat Keter.
ver, since it lacks Behina Dalet de Hamshacha, it cannot come down to
uf, meaning to Behinat Hitlabshut in the Kelim. This is because there is no
shtut Kelim, but only in Behinat Aviut, meaning by the force of the
hacha. This is what Behina Dalet lacks and hence its need a second
.
is done by the Hitkalelut of the Zachar in the Nekeva, meaning in Behina
, where there is Behinat Hamshacha. However, the Koma emanated by
ivug is merely Komat Hochma. After these two Zivugim are made, they
ome down and clothe in the Guf, and they clothe in Kli de Keter of the
e in all the Partzufim because so also was the order of the creation
rtzuf SAG from AB. There too the last Behina that remained after the
lkut Orot de Guf de AB was only in Behinat Hitlabshut, called Zachar,
ing Behinat Hitlabshut de Behina Gimel.
is so because the last Behina de AB is Behina Gimel, and it too must
ct with
with the Ohr Elyon. Hence, it joined with Behina Bet, which remained
ete in Behinat Hamshacha too. At that time they were both incorporated
Zivugim, as has been explained in Rosh de Partzuf Galgalta.
ame occurred in the creation of Partzuf BON, being Olam ha Nekudim,
was emanated and emerged from Rosh de SAG. After
ted with the lower nine Sefirot de SAG, the last Behina disappeared here
he did not leave behind a Reshimo de Hamshacha, but only from Behinat
bshut, called Zachar, which is unfit for Zivug with the Ohr Elyon, except
associated in the Behinat Hamshacha of the Nekeva, which is merely
a Aleph here.
is so because the last Behina de Partzuf SAG is Behina Bet, of which
ng remained but Behinat Hitlabshut. It turns out that the complete
imo is Behina Aleph.
Comment [C.R.18]:
19]: Comment [C.R.
32 Talmud Eser Sefirot (Part 6)
These Zachar and Nekeva rose to Nikvey Eynaim and incorporated there in the
two a
was i
Koma
Bina.
It tur
GAR itkalelut with the Zachar. However, they still could not descend to
the G
secon
Aleph
Hitla
item
Now
Neku
de Ne oth Nekeva, which are Behina Aleph. They were incorporated
in on
From
expan
two R
GE, a hat came out
of the
You c
Tacht
Orot
and N ach de Rosh de
Elyon
There
and th
Rosh
place.
Know
Neku
in the
SAG i
Now
exten er the Awznaim, is the Zachar. In other words, it is the Koma that
emer
Zach
The t
the ri
midd
the Pe
emerg
It has
mingl achar. However, there is still a
great
Bet, a
herse
but no
Thus,
Hitla ehinat
bove Zivugim, as with the AB and the SAG. In the first Zivug, the Nekeva
ncorporated in the Zachar, which is Behina Bet de Hitlabshut. Then
t Bina was elicited on them, as it is known that Behina Bet extends Komat
ns out that the Nekeva too, which is Komat Behina Aleph gained Behinat
in her H
uf, for lack of the Aviut of Hamshacha from Behina Bet. They made the
d Zivug, and the Zachar was incorporated in the Nekeva, which is Behina
, and extended Komat ZA. Afterwards they descended to Behinat
bshut in the Guf, as the Rav explained regarding Partzuf AB (see Part 5,
14).
you can thoroughly understand the property of GAR de Nekudim. Keter de
dim is the Zachar, being Behina Bet de Hitlabshut, and Hochma and Bina
kudim are b
e another in the two Zivugim de Rosh de SAG.
there they came down through Dikna to their place below Tabur and
ded into their own Partzuf, meaning to the above three Behinot, made of
oshim (pl. for Rosh) and Guf. The first Rosh is YESHSUT, only in Behinat
nd the second Rosh is GAR de Nekudim, which are the AHP t
first Rosh. These are the ZAT de Nekudim.
an therefore understand Partzuf Dikna too. Its been explained that every
on emerges by the force of the Reshimot ascending from the Histalkut
de Elyon to Malchut de Rosh of the Elyon itself. These are Behinat Zachar
ekeva, and in the beginning they incorporate in the Mas
and make two Zivugim there, in two kinds of Hitkalelut.
they extend two Komot: the first Koma on the measure of the Zachar,
e second Koma on the measure of the Nekeva. All this takes place in the
of the Elyon itself. After that they expand and descend to their correct

, that these two Komot that the Zachar and the Nekeva of Partzuf
dim extended when they were in Rosh de SAG are the entire Partzuf Dikna
Rosh de SAG itself. Despite that, they are indistinguishable in Rosh de
tself, only in the branches that come out of it, being the Searot.
you see that the first Tikun of Dikna, being the two straits of the Zakan,
ding und
ged in the Hitkalelut of the Nekeva that emerged in the measure of the
ar, whose Koma reaches Bina.
wo lower Tikkunim are the Searot on the upper lip under the Hotem on
ght and on the left. After that there is the path without the hair in the
le, extending in a straight Kav in the middle of the lip, under the Hotem, to
h. Both are the Nekeva of the Rosh, meaning Koma de Behina Aleph that
ed in the Hitkalelut of the Zachar with the Nekeva.
already been explained that the Nekeva too has Komat Bina, for she
ed in the first Zivug in the measure of the Z
difference between them. This is so because the Zachar itself is Behina
nd thus has Ohr Bina, while the Nekeva is only Behina Aleph in and of
lf, which is Ohr ZA. Consequently, she has Hearah only from Ohr Bina,
t the Atzmut of Ohr Bina.
all the Orot de Zachar and Nekeva in these three Tikkunim come in
bshut in Shibolet ha Zakan, which is the AHP that came out into B
33 Talmud Eser Sefirot (Part 6)
Guf. Hence, these two above-mentioned Komot are discerned in the three upper
Tikku
It is w f, from what the Reiah
elicit
is Beh
For t
from r of the Awzen.
nim of Dikna in Shibolet ha Zakan.
ritten, Keter took from Behinat Awzen hersel
s in the Histaklut in the Ohr Awzen. This is because Keter de Nekudim
inat Zachar, having Koma de Behina Bet.
hat reason it extends from the Histaklut in the Ohr de Awzen, meaning
the Zivug that emerged on Komat Bina, which is the Oh
From there it extended to the Zachar in Behinat Shibolet ha Zakan, and from
Shibolet ha Zakan it descended to its place below Tabur, to Behinat Keter de
Nekudim. Thus, Keter has the Etzem of the Ohr Awzen.
It is written, Abba took from the Reiah elicits from the Orot Hotem, and the
Ohr P
havin bba, for
both a
Henc
elicits
incor a that came out
in the
24. The Kli of
not break
Peh, the A
How
plac
them
the
Atzm y, even its Achoraim do not break.
Con
of l
that
who
24.
vug on the measure of the Zachar,
at which time they also acquired the Ohr ehina Bet of the Zachar, in
which case AVI too have Hearat Aw har. However, as has been
ere Behinat Nekeva in the first
eh was also incorporated in it. Abba de Nekudim is Behinat Nekeva,
g only Behina Aleph. Ima de Nekudim is also incorporated in A
re considered Behinat Nekeva to the Keter.
e, for itself, it has only Ohr Hotem, which is Ohr ZA, as Behina Aleph
only Komat ZA. In addition, the Ohr Peh, which is Malchut, was also
porated in the Ohr of the Hotem, because they are one Kom
second Zivug, on the measure of the Nekeva.
Keter, which took its great Hearah from the Awzen, did
. However, AVI, which take only from the Hotem and the
choraim of their Kelim broke.
If Abba ve Ima had received this Ohr Hotem and Peh of AK when they
were above, close to the place of the Nikvey Awzen, though they only
received a little Hearah from the Orot Awzen itself, the Achoraim of their
Kelim would have endured.
ever, because they receive only from the Sium of the Awzen, being the
e of Shibolet ha Zakan, though they take some Hearah, it doesnt help
, and hence the Achoraim of their Kelim break. However, Keter takes
actual Ohr Awzen. Although it takes it at its Sium, since it takes its
ut, it is still enough. Consequentl
versely, AVI take only a general Hearah, and even that in remoteness
ocation. Thus we have clarified these three Behinot, which are: Keter,
remained entirely; AVI, which broke and their Achoraim fell; ZON,
se Achoraim and Panim fell.
Ohr Pnimi
It is written, If Abba ve Ima had but since they only receive
from the Sium of the Awzen, the place of Shibolet ha Zakan, even
though they take some Hearah, it doesnt help them. That is why
the Achoraim of their Kelim break.
In fact, they were incorporated in the first Zi
Koma de B
zen, like the Zac
explained above, in and of themselves they are merely Reshimo of Behina
Aleph. Hence, this Hitkalelut with the Zachar is merely Behinat Hearah de
Ohr Awzen, not Atzmut, as the Zachar.
Had they received this Hearah when they were close to the place of the
Nikvey Awzen, meaning if AVI de Nekudim w
Comment [C.R
Comment [C.R
.20]:
.21]:
34 Talmud Eser Sefirot (Part 6)
Rosh de Dikna, which are the two Tikkunim called Searot of the lip, and the
Orcha
Rosh
Howe the
Behin
Acho
It is w
it at i s its Atzmut, it is still enough. Consequently, even
its Ac
de Be
matter
in its
Now
block
The t he Ohr Pnimi have already been explained there. Here we
find,
Zacha
only t
Henc
emerg
Zivug
expan P, called Shibolet in the Dikna,
and G
shine
Behin
For th
these
Neku
anyth
This o
it is c
the O
applie
25. *These Ne abur de AK to its Sium Raglaim,
as in the a
clothes AA
their prim
Yet, some from these Nekudim, whether in their
Behinat Orot, or in their Behinat Kelim, clothing this AK on every
25.
(Path), then their Achoraim certainly wouldnt have broken, like the first
of Nekudim called YESHSUT, which endured entirely.
ver, because they are Behinat second Rosh, and take only from
at Shibolet, and also have no Atzmut Ohr Awzen, but only Hearah, their
raim break.
ritten, However, Keter takes the actual Ohr Awzen. Although it takes
ts Sium, since it take
horaim do not break. It means that Keter is the Zachar, having Koma
hina Bet by itself. Hence the Ohr Awzen is considered its Atzmut. The
of the difference between the Achoraim and the Panim will be explained
place.
you can thoroughly understand the matter of the Ohr Awzen that was
ed on the Shibolet, brought in the Ravs words above (Part 6, item 21).
wo reasons in t
regarding the Zachar and Nekeva in the Ohr of the Eynaim, that even the
r does not have a complete Behina Bet, only half this Reshimo, meaning
he Behinat Hitlabshut in it.
e, there was no Behinat Hitpashtut in the Kelim from the first Zivug that
ed on Komat Bina (see Part 6, Ohr Pnimi, item 23). Even after the second
in the Hitkalelut of the Zachar with the Nekeva, they descended and
ded to the Guf, which are the exterior AH
AR de Nekudim in Partzuf Nekudim. However, then too they could not
the Ohr Bina into the Kelim below them, because of the absence of
at Aviut de Hamshacha that exists in Behina Bet.
at reason the Ohr Awzen was blocked in the Shibolet, which is the Kli of
ZON, as they cannot give from their Ohr Bina. Similarly, in GAR de
dim the Ohr Awzen was blocked in the Bina, and they cannot give
ing outside them.
has been explained in detail above (Part 5, Ohr Pnimi, item 40). Here to
onsidered that Ohr Bina remains in the Rosh under Malchut de Rosh, as
hr Keter in AB, and as Ohr Hochma in SAG, because the whole issue there
s here too.
kudim expanded from T
rrangement of ZON, clothing AA. However, there ZON
all around its sides and surroundings, whereas here,
ary Hearah is only through Panim de AK.
Hearah expands
side, as weve explained above in the AHP. Still, their primary
Hearah is through the Panim.
Ohr Pnimi
Their primary Hearah is only through Panim de AK. Yet, some
Hearah expands from these Nekudim etc.
This matter has already been explained in detail (Part 4, Chap 5, Ohr Pnimi,
item 2) and study it there. The gist of it is that the sides are Behinat right and
left in the Partzuf. In other words, multiplicity of Hassadim is called Right
and scarcity of Hassadim is called Left.
35 Talmud Eser Sefirot (Part 6)
The place of the reception of Hochma and GAR is called Panim, and the place
unfit
Partz
receiv
canno
You a
Nikve ed from there and became Behinat Guf,
and th
the O
This
shine at small Hearah,
throu
Hassa
26. The place
the Sium are in the first three Prakin de NHY de
AK, HGT in the three middle Prakin, and NHY in the three lower
, HGT in the
There are four divisions that you fin Hochma Bina Daat, Hesed
Gevura Tifferet, Netzah Hod Yesod. tand that we must first
Thus,
is the
the th
Mate
Howe
He co
Sefiro
The t
de Isr
Hey t and the place of the Zivug that ascended to Nikvey
Eynai
de AH
Thus,
Behin chut, came in GAR
de N
Neku
You a
Guf a
Malc
since ved from the Rosh.
Henc
to receive GAR is called Achor. Hence, the Rosh and Toch of every
uf through the Tabur is called Panim because until the Tabur it is fit to
e Ohr GAR, and the place from Tabur down is called Achor because it
t receive GAR there.
lready know of the new Tzimtzum that occurred by the ascent of MAN to
y Eynaim. AHP de Rosh depart
e Peh became Behinat Sium on Hearat GAR, like the Tabur. This is why
hr de Awzen was blocked at the Shibolet.
is also the reason that Hearat Ohr Eynaim is called Panim, as they do not
for Kelim de Achor from the Peh down, but only Behin
gh the sides, extending from Behinat right and left, meaning Hearat
dim.
of Keter from the Nekudot is from Tabur de AK through
of the Guf. HBD
Prakin, as in ZON that clothes over AA.
Ohr Pnimi
26. HBD are in the first three Prakin de NHY de AK
three middle Prakin etc.
d here: Keter,
In order to unders
know the two changes here regarding the Partzufim Galgalta AB SAG
preceding Partzuf Nekudim.
The first is the matter of Kli de Daat, which did not exist in the Eser Sefirot.
where did it come from here in the Eser Sefirot de Nekudim? The second
matter of the Guf of Partzuf Nekudim. The Rav says about the Gufim of
ree preceding Partzufim that they begin from Keter, as in Part 5 regarding
i ve Lo Matei.
ver, here he says that the Guf begins from Kli de Daat, not from Keter.
unts only the seven lower Sefirot as the entire Guf, and not the Eser
t, meaning only Daat, HGT and NHYM.
hing is that you already know that the GAR of Nekudim are Behinat AHP
ael Saba ve Tvuna, being the first Rosh of Nekudim. Because of the lower
hat rose to the Eynaim,
m, the AHP of this Rosh became a vessel of reception and Guf. This Guf
P are the GAR of Nekudim.
the two Kelim, Keter and Hochma de Rosh remained in YESHSUT as
at Rosh Aleph, and the three Kelim Bina, ZA and Mal
ekudim and were made into the second Rosh. They are the Rosh of
dim.
lready know that the entire amount in the Rosh passes and clothes in the
s well. It turns out that since there are only three Kelim Bina, ZA and
hut in Rosh de Nekudim, the Guf too has no more than these three Kelim,
everything that exists in the Guf must be recei
e, Guf de Nekudim has only the seven lower Sefirot, which are Bina and
the five Kelim of ZA, as Netzah and Hod are for one Kli here, and Kli Malchut
is the
mean e Eser Sefirot were divided into two degrees and the Eser
seventh. However, in the three previous Partzufim Galgalta AB SAG,
ing before th
Comment [C.R.22]:
36 Talmud Eser Sefirot (Part 6)
Sefirot were complete in the Rosh, this entire amount passed to the Guf too.
Henc
The
explai
Hoch
Kli de
which
The
consi degree of ZA. As brought in the Ravs
word
mispl
came
We fi
chang
of Oh
You
ZA in
rose
clothed
It is
Behin
How
We
Neku
Keter
that O
e their Gufim had Eser Sefirot from Keter to Malchut as well.
matter of the renewal of Sefirat Daat in the Eser Sefirot has also been
ned: it comes from Behinat misplacement of the Orot. In Partzuf AB, Ohr
ma clothed in Kli de Keter, Ohr Bina in Kli de Hochma, and Ohr Hesed in
Bina etc. This Ohr Hesed, clothed in Kli de Bina, became Sefirat Daat,
is the MAN de Bina.
matter of Hitlabshut Ohr Hesed, which is Komat ZA in Kli de Bina,
ders that Bina descended to the
s above regarding the Zivug de Komat Hochma (Part 5 item 12), due to the
acement of the above Orot, there was a decline in all the degrees. Keter
down to the degree of Hochma, and Hochma to the degree of Bina.
nd that because of Hitlabshut Ohr ZA in Kli de Bina, Binas name was
ed into Sefirat Daat. You can therefore understand the matter of the exit
r ZA from inside AK to the outside, which the Rav speaks of henceforth.
will find that in the inner Partzuf, called Galgalta de AK, there was Ohr
Kli de ZA, as it should have been. However, in Partzuf AB de AK, Ohr ZA
and clothed Kli de Bina, and in Partzuf SAG de AK, Ohr ZA rose and
Kli de Hochma. In Partzuf Nekudim, Ohr ZA rose to Kli de Keter.
written above that a Partzuf that exits the Ohr Eynaim has only Komat
a Aleph, being the Komat Nekeva de Keter, which is the primary Ohr.
ever, Komat Bina in the Zachar does not expand below GAR de Nekudim.
could therefore say that since its been shown that Behinat Keter de
dim is merely Kli de Bina, because Rosh Aleph took Keter and Hochma,
de Nekudim should have been called Sefirat Daat. Also, its been written
hr ZA in Kli de Bina is called Daat.
The answer is that since it is , it is called in and of itself. Behinat Rosh Keter
However, it also consists of a second Zivug in Komat Behina Aleph, which is
Ohr ZA. Therefore, this is still not considered here that Ohr ZA came out, but
only in Olam Atzilut, for there it clothed in Kli de Keter, and is considered to
have come outside.
Now
Bina,
chang
Daat
made
of Ne r seven Sefirot is because only these three are also
at the
This
Sefiro
de AK
are th
lowe
The r
NHY This is because Keter
and H
consi
How
becau
the be
of Ni is merely Ohr ZA. However,
you will see that since the Kli de Bina of the Guf has nothing of the Ohr
as Ohr Bina ends and is blocked at the GAR, its name is therefore
ed to Daat, as it has none of the Ohr Bina. Thus, the reason that Sefirat
came out in Olam ha Nekudim, is because here the Kli de Bina de Guf was
completely empty of her own Ohr. Also, you find that the reason the Guf
kudim has only the lowe
Rosh, namely Bina, ZA and Malchut.
is the root for the division of NHY into three thirds. They follow the three
t Bina, ZA and Malchut of Partzuf Nekudim, clothing Netzah Hod Yesod
. The Rosh of the NHY are Behinat Bina, and the Toch of the NHY, which
e middle Prakin, are Behinat ZA, and the Sof of the NHY, which are the
r Prakin, are Behinat Malchut.
eason for the division is that because in this entire Partzuf that shines in
de AK, there are no more than these three Sefirot.
ochma in them remained above Tabur, in YESHSUT above the Parsa,
dered Akudim and is not counted among the Sefirot de Nekudim.
ever, the Rav counts four divisions here: Keter, HBD, HGT, NHY. This is
se there were two times in this Partzuf of Nekudim: Katnut and Gadlut. In
ginning of their creation, they emerged in Katnut, because they came out
kvey Eynaim, on Komat Behina Aleph, which
Comment [C.R
Comment [C.R
.23]:
.24]:
37 Talmud Eser Sefirot (Part 6)
afterwards there was a second Zivug of the AB and SAG, as the Rav says, and
the M
That at
clothe
Bina,
middl
Yet, i
line, he Rav writes henceforth. It turns out that the Rav speaks
of the
of the
in VA
It is w
the G
one R
the K
and w
More
the R
is tha
Rosh. HB are Hotem and Peh, meaning ZA
and N
and th
Its b
desce
rose t
14 an
made d YESHSUT did not return and descended
below
Henc
Hotem
in the
The G
rest o
is Bina
Thus
ochin de Gadlut de Nekudim came out, being the GAR.
is why the Rav divides them now by an order of Tikun Kavim. ZA th
s AA de Atzilut, meaning Hochma, Hesed, Netzah is in the right line,
Gevura and Hod, on the left line, and Keter, Daat, Tifferet, Yesod in the
e line.
n the beginning of their emanation, the lower seven only came out in one
one by one, as t
Gadlut de Nekudim [a second version: emendation from the manuscript
author Baal HaSulam: This is perplexing since there was no Tikun Kavim
K, but here he gives an example from ZA de Atzilut and NHY de AA].
ritten that Keter from the Nekudot clothes from Tabur de AK to Sium of
uf, and HBD are in the first three Prakin de NHY de AK. It turns out the
osh, meaning GAR de Nekudim, were separated from one another because
eter clothes Tifferet de AK and HB clothe the Roshim de Yarchin de AK,
e must understand that.
over, where did Sefirat Daat come to Rosh de Nekudim from? After all,
av will count it henceforth among the seven lower Sefirot of ZA. The thing
t you know that GAR de Nekudim are Behinat AHP that came out of the
Keter is Behinat Awzen and Bina,
ukva. ZA in Behinat Tikun Kavim is in Behinat Hesed Gevura Tifferet,
e Nukva is NHY.
een explained above that through the Zivug de AB SAG, Behina Dalet
nded from the Nikvey Eynaim to the Peh as in the beginning, the AHP
o the Rosh once more, and Ohr GAR came down to them (see Part 6, item
d Ohr Pnimi, item 17). It explains there that despite that, no change was
in the previous situation, an
Tabur because of that, only its Hearah.
e, this Behinat GAR is Behinat HGT that became HBD. It means that
Peh that were on Komat ZA and Malchut first, which are ZAT, the Hesed
m returned to Behinat Rosh and now became Hochma.
evura in them that returned to the Rosh has now become Bina and the
f the Sefirot TNHYM now became Daat. Also, the Behinat Awzen, which
that returned to the Rosh, now became Keter.
you find how the AHP that were in GAR de Nekudim became KHBD
during the Gadlut: Awzen became Keter, and the Hochma and Gevura in Hotem
and Peh became Daat.
Know
each
the G
After
Rosh
NHY
as Be
The g
below
have
HGT sidered Behinat AHP that came out as the
Rosh
, that from here on in Atzilut there were two Behinot HGT NHY made in
Partzuf. This is because of the AHP that went out of the Rosh and became
uf, being Komat ZA.
wards there is Behinat genuine HGT NHY that were never in Behinat
. These two Behinot divide on the Tabur of each Partzuf because HGT
, which are AHP that become the Guf, their place is above Tabur, regarded
hinat AVI of that Partzuf.
enuine HGT NHY are considered ZON of that Partzuf and their place is
Tabur. Also, HGT NHY below Tabur, which are the real ZON, they too
that same discernment when they expand in a Partzuf of their own, whose
end at the Tabur. They are con
of that Partzuf, meaning the real ZA. Its NHY below Tabur is its genuine
Behinat HGT , meaning that were never in its Behinat Rosh.
Comment [C.R.25]:
.26]: Comment [C.R
38 Talmud Eser Sefirot (Part 6)
Now the order of the Halbasha of Partzuf Nekudim to NHY de AK that the Rav
expla
SAG
causi
How Rosh de SAG did not
come
Sear
For th
here,
Rathe
the K e the AHP became HGT, are
consi
Thus,
Atzilu
eman
Sefira
6, Oh
above
no ho
HBD
Ohr
Ktzav
Hey K
Henc
return
thirds
Rosh
Howe
they
Neku
begin
The de AK, interred
betwe
Kli de
clothe
You
becau
that o
Tiffer
It is s
persp
Rosh, Behinat Hochma. Sefirat Gevura is Behinat
Bina
return
Sefira
cloth
becam
Pnim
only
The r
Hey K
ins here is thoroughly clarified. It has already been explained that in its
de AK there was the beginning of raising of MAN to Nikvey Eynaim,
ng the exit of the AHP from the Rosh.
ever, in itself there was no change, and the AHP of
out of its Rosh, but is considered to have elicited a special Partzuf of
ot there, where this great change occurred (see Part 6, Ohr Pnimi item 19).
at reason we do not discriminate Behinat HGT NHY above Tabur de AK
as in the Partzufim that follow.
r, it is Behinat Akudim from its Tabur up, its Eser Sefirot beginning from
eter. Also, that entirely new Partzuf, wher
dered in him as merely HGT NHY below the Tabur of its lower Partzufim.
its Halbasha resembles ZON de Atzilut clothing below Tabur de AA de
t. Therefore, Keter de Nekudim, which is Behinat Awzen when first
ated, namely Bina, is found clothing the lower third of Tifferet because
t Tifferet is Behinat Bina of the Hey Ktzavot on the part of its Kli (see Part
r Pnimi, item 41). It clothes only below Tabur of Tifferet de AK and not
its Tabur, because there it is Behinat Akudim, and Keter de Nekudim has
ld in Behinat Akudim.
are in the first three Prakin de NHY de AK. Its been explained in
Pnimi items 42, 43, that Sefirat Netzah is the Behinat ZA of the five
ot on the part of the Kli, and Sefirat Hod is the Behinat Malchut of the
tzavot.
e, the Hotem and Peh in GAR de Nekudim are ZA and Malchut that
ed to the Rosh and became Hochma and Bina. They clothe the upper
of Netzah Hod de AK, which are Behinat Rosh de ZA and Malchut, where
ZA is in Netzah and Rosh Malchut in Hod.
ver, now these ZA and Malchut became actual Hochma and Bina because
returned to the Rosh, as in the beginning. Thus, Hochma and Bina de
dim are proportional to the Upper Prakin of Netzah and Hod, as from the
ning of their creation they are Behinat ZA and Malchut, as they are.
Daat de Nekudim clothes the Upper Perek of Yesod
en the Roshim de Yarchin inside the Guf, meaning in Tifferet, which is the
Bina of the five Ktzavot. This is so because Daat is Behinat Ohr Hesed
d in Kli de Bina.
already know that these Hotem Peh consist of the seven lower Sefirot,
se the Hotem contains HGT NHY and the Peh is Malchut. You also know
nly HG in them became Hochma and Bina, while the five Sefirot from
et down became Behinat Daat.
o because Sefirat Hesed is Behinat Hochma of the five Ktzavot from the
ective of the Ohr in it. Hence, its power is good when it returns to Behinat
when it once more receives
of the Hey Ktzavot from the perspective of her Ohr, hence she now
ed to being Bina.
t Tifferet is Behinat Ohr ZA in the Hey Ktzavot. Thus, now that it is
ed in Tifferet de AK, which is Bina, from the perspective of the Kli, it
e Sefirat Daat, clothing the Upper Perek of Yesod de AK, clothed in
iut Tifferet de AK. However, from the viewpoint of Halbasha, it clothes
up to Yesod.
eason is that the Behinat Kli of Yesod is from the Behinat Malchut in the
tzavot. It is known that the Masach mating with the Ohr Elyon is in Kli
39 Talmud Eser Sefirot (Part 6)
Malchut, thus having three Prakin in the Yesod. These are the three places of
Zivug
whic
Malc
HGT Prakin, and NHY in the three lower Prakin. You
alread
that w
It has
on th inat AHP of itself, exiting from the
Rosh,
Behin
three
lower
There
Hey K
begin perspective of the Kelim and begins in Tifferet from
the pe
Henc
Behin
GAR
being
Thus
them
the P
and th
The s
creati
and t
Behin
Hitka
The t
stand
of Ne
One
Galga
one w us, there are only three Behinot here.
Indee
Sefiro
which he
beginn
the b
Rosh.
27. Two kind
Tabur, and
through t
three Hav
AHP, but
opposite t
out, oppos Hotem and Peh alone, from which AVI received
above, and here below they also receive from them.
: Peh, Chazeh, Yesod. For that reason Behinat Daat in the Rosh, over
h the Zivug was made, clothes the Upper Perek of Yesod, which is Behinat
hut de Rosh.
in the three middle
y know that these HGT NHY are ZAT de Nekudim, being Behinat true ZA
ere never Behinat Rosh.
also been clarified that the real ZON are also divided on the two Behinot
e Tabur. Above Tabur they are Beh
called HGT, and below Tabur they are its ZON, where there was never
at Rosh, called NHY. In that proportion the three middle Prakin and the
lower Prakin divide as well; HGT clothe the middle Prakin and NHY the
Prakin.
is yet another reason, truer in this place. You already know that HGT de
tzavot are the Behinat GAR in them, and Behinat ZA in the Hey Ktzavot
s in Netzah from the
rspective of the Orot.
e, Rosh, Toch, Sof de NHY de AK are divided thus: the Rosh in them is
at AHP that actually returned to the Rosh, the Toch in them is Behinat
de Hey Ktzavot, meaning HGT, and the Sof in them are VAK de VAK,
ZA and Malchut de Hey Ktzavot.
we have clarified the four divisions in the Eser Sefirot de Nekudim in
during the Gadlut. The first is Keter de Nekudim. It is not counted here in
artzuf, as it is Behinat Zachar of the Rosh de Nekudim, being Behinat Bina
e Etzem Ohr Awzen, for it has Behinat Bet de Hitlabshut.
econd are Hochma, Bina and Daat, who from the beginning of their
on are but Ohr ZA de Rosh, called Hotem Peh that came out of the Rosh
urned into Behinat ZA de Guf. However, during the Gadlut they became
at Rosh once more, having Hearah from the Ohr Awzen through their
lelut with the Zachar.
hird are HGT de Nekudim who were never Behinat Rosh, but from the
point of the Hey Ktzavot, they are considered KHB. The fourth are NHY
kudim, being Behinat ZA and Malchut de Hey Ktzavot.
might ask: Since AHP returned to the Rosh and became one with the
lta ve Eynaim in it, the Hotem Peh, which are Hochma and Bina, became
ith the Keter, which is Awzen. Th
d, you should remember that there was no change performed on the Upper
t again, meaning because of their return of AVI to the Rosh. YESHSUT,
is Behinat GE of that Rosh, remained above Tabur in itself as in t
ing. Keter de Nekudim too, which is Behina Bet, remained for itself as in
eginning, but only their Hearah reached HB when they returned to the
s of Ohr come out of the Guf de AK: the first from the
the second from the Yesod. Also, two Havalim come out
here. It should have said that there should have been
alim there, opposite the GAR that received from the
since Ohr Awzen is absent from AVI, the Behinat Hevel
he Awzen is absent too. Hence, only two Havalim come
ite the
40 Talmud Eser Sefirot (Part 6)
Ohr Pnimi
27. The Behinat Hevel opposite the A t too. Hence,
m
Peh. Th
Howe
reach
28. However,
down is from the Sium of Shibolet ha Zakan downward. Hence,
yet
28.
Its been written (Ohr Pnimi item 20 from the Behinat Tikkunim
of Dikna under the Shibolet, where t n does not reach because it
ing of
the te
Even
the R
it say through the
Tzipo
Mesa
Tzipo
You
mean
place
Sefiro
The p
of the
His fe ves. Similarly, the same occurs now
in Tzi
these
A Pa
Ragla
the R
It has
are o
two
receiv
wzen is absen
only two Havalim come out, opposite the Hotem and Peh.
It means that only two Havalim came out of Peh of Yesod, opposite the Hote
ose are Vav to Ima and Nekuda to Abba, as the Rav says above.
ver, the Hevel of the Tabur, being opposite the Ohr de Awzen, did not
AVI, as they only have a hold on the Hotem Peh, as the Rav says above.
the Ohr of the lower seven that took only from the Guf
they too dont have Havalim to shine for them, but they are
implied in the words, and the arms of his hands were made
supple, which is the meaning of the ten additions thrown off from
among the Tzipornaim, as mentioned in Tikun 69.
It is so because they are Behinat Melachim in and of themselves,
for the annulment of the Melachim was because he was not
corrected as one Adam, male and female.
Ohr Pnimi
The Ohr of the lower seven that took only from the Guf down is
from the Sium of Shibolet ha Zakan downward.
), that ZAT take
he Ohr of Awze
ends at Shibolet ha Zakan (see Ohr Pnimi item 21).
And the arms of his hands were made supple, which is the mean
n additions thrown off from among the Tzipornaim.
though he says that the ten Havalim came out through the Tzipornaim of
aglaim, why does he say that they are from the hands here? Indeed, when
s that the ZAT took from the Havalim that come out
rnaim of the Raglaim, it means that they took from the Behinat Parsa ha
yemet to the Raglaim of SAG. It turns out that he took from the
rnaim of the Raglaim.
must remember what is written above (Ohr Pnimi item 12) that the
ing of this Parsa is Behinat new point of Tzimtzum that moved from the
of Malchut of the Eser Sefirot de Sium to the place of Bina of the Eser
t de Sium.
lace of the Sium of the Kav in Tzimtzum Aleph de Ein Sof was in Malchut
Eser Sefirot de Sium, which is the actual Olam ha Zeh, as it says And
et shall stand upon the mount of Oli
mtzum Bet, called Tzimtzum NHY de AK, the point of Sium in the Bina of
Eser Sefirot, called point of Olam ha Ba.
rsa was placed here, ending the new Gevul set up in the Olamot, where the
im of Partzuf SAG de AK end, and Parsa is regarded as the Tzipornaim of
aglaim de SAG de AK.
been explained (Ohr Pnimi item 21) that the Parsa and Shibolet ha Zakan
ne matter. That is why the Rav writes here that from Yesod de AK only
Havalim come out, opposite the Hotem and Peh, from which AVI
ed, and the Hevel opposite the Ohr Awzen is absent. This is why the ZAT
41 Talmud Eser Sefirot (Part 6)
took from the Tzipornaim of the Raglaim, since they took for the Sium of the
Shibol
Unde m, three Behinot Sium emerged
in SA
Eynai
is cal
Thus,
et, ending the Ohr de Awzen.
rstand, that because of the new point of Siu
G, in its Rosh, Toch, Sof: the point of Sium of the Rosh, is called Nikvey
m, the point of Sium of the Toch, being in the place of the previous Tabur,
led Shibolet ha Zakan, and the Behinat Sium of the Sof, is called Parsa.
the Parsa is the Behinat Etzbaot Raglaim of SAG de AK.
However, everything we discern in SAG doesnt change Partzuf SAG itself in
any w
spiritu
Pnim
Howe
Tzimt
conne alet with Behina Bet through the Nikvey Eynaim, called
Partz
Parsa
You
abov
Behin
NHY
Partz
Henc
it NH
Behin
the en
After
draws
the Tabu
The a
SAG
the P
place
Thus,
Parsa
the ar
We fi
Ragla
of the
time t
Behin
29. The fittin out through
the Tzipor
and the N
are also tw
Behinot, a
This is so me flaw, and it is its Behinat
NHY that came inside as Mochin to AVI, and they too broke. Thus, there
ay, as you already know that there is no absence and change in the
al. Everything we discern in it is but a general Behinat Shoresh (see Ohr
i item 2).
ver, all these changes that occur by the force of the new point of
zum is only in that same new Partzuf that emerged because of the
ction of Behina D
uf Nekudim. Also, only in the Rosh, Toch, Sof of that Partzuf did the three
s emerge and were made in its RTS de facto, and remember that.
already know that there is a great Tikun in this Parsa that draws from
e, and gives below, because it is Behinat double Masach from two
ot: Behina Bet and Behina Dalet together. This is done by the ascent of
to HGT, and the mingling of Behina Bet that operates in the HGT of
uf SAG with Behina Dalet that operates in NHY of the Inner AK.
e, the Parsa stands diagonally from Chazeh to Tabur, as it contains within
Y and HGT together. Thus, during the Gadlut, the lower Hey, being
a Dalet, descends from the Parsa and the Parsa is split. In other words,
ding Gevul is canceled and the Orot de SAG pass below the Parsa.
wards, the Parsa immediately returns to its place, and in that manner it
Hearat SAG from above, and gives below, to Partzuf Nekudim below
r. It is similar in the Partzufim of Atzilut as well.
bove seven lower Sefirot of Nekudim could not receive any Ohr from the
because of the Sium of the Parsa. However, now, during the Gadlut, after
arsa has been fissured, they too are found to be receiving Ohr from the
of the Parsa, the place of Behinat SAG and HGT of the general AK.
the same Orot that the seven lower Sefirot de Nekudim received from the
is Behinat HGT, being the arms of the hands. That is why it says, and
ms of his hands were made supple.
nd that before the Zivug de Gadlut, Parsa is considered the Etzbaot
im of Partzuf SAG. This is so because Hearat SAG ends there and the Sof
Hearah is called Raglaim. However, when the Parsa fissures, at which
he Gevul returns to the point of Sium de Olam ha Zeh as before, the
at HGT expands as before.
g Havalim for these seven Melachim came
naim of the Raglaim. Although the Tzipornaim are ten,
ekudot that broke are only ZAT, the thing is that there
o kinds of Achoraim de Ima that broke, being the nine
nd the tenth.
because in Keter too there was so
are ten Behinot, for ten Havalim that came out of the Tzimtzum of his
Raglaim.
Comment [C.R.27]:
42 Talmud Eser Sefirot (Part 6)
The discriminations of the exit of these ten Havalim through his
Tzip
Upp
Mel
30. Reg udim, the Behinat Taamim Nekudot, Tagin, Otiot
Then, when the Kelim broke and
wer
Otio
cam
30.
been explained above.
It is written (Part 4, Chap 3, item htut Aleph of the Partzuf,
ut from Hochma to Malchut emerge, they are
ornaim were all the absence of their reception from the Ohr of the
er Awzen. Hence it is this reason that caused the annulment of the
achim.
arding the Ak
in them has already been explained above. Here we shall explain
them in the Behinat Nekudim.
It is written that Behinat Nekudim are the first Orot that came out in the
beginning, and the Otiot are the Kelim.
e separated each from its dead, the Orot remained as Tagin on the
t, which are the Kelim. The Taamim is the new name MA, that later
e out from the Ohr of the Metzach for the Tikun of the Melachim.
Ohr Pnimi
Regarding the Akudim, the Behinat TNTO in them has already
11) that Hitpas
which is Ohr Yashar, Rachamim, is considered the Taamim in it. When it
begins to diminish by the power of the Hizdakchut of the Masach, at which
time the other four Komot of Katn
considered Behinat Nekudot in it. Also, The Reshimot that remain from the
Behinat Nekudot, from the Behinot Nitzotzin that fall off them into the Kelim
are called Otiot.
Neku
By th
the pr
the Ta degrees of Katnut emerged, meaning the Nekudot.
However, here in Olam ha Nekudim, the Katnut came out first, and then the
Gadl
Nefes
the O
It is w
mean
Taam
Katnu
Taam
what
And
dim are the first Orot that came out in the beginning.
at he tells us that the order is changed here, compared to the way it was in
evious three Partzufim of AK. There the Gadlut came out first, which are
amim, and then the
ut. This is so because at first, only the GAR came out, in Orot de Ruach
h, namely Komat ZA. Then AB and SAG mated, the Parsa fissured, and
rot de GAR went down to the Nekudim, and to the seven lower Sefirot.
ritten, Nekudot are the first Orot that came out in the beginning,
ing the opposite of the previous Partzufim Galgalta, AB, SAG, where the
im came out first. Here the Behinot Nekudot came out first, meaning the
t, and then the Gadlut. Notwithstanding, Hearat Gadlut is not called
im, because they were not in Behinat Rachamim, as in these Orot and in
caused them was the matter of the breaking of the vessels.
the Otiot are the Kelim.
They also contain the Nitzotzin that fell into them during the Histalkut of the
Orot
The T
Those
emerg
Nekudim Taamim de MA corrected them. Hence, they
are ca
from them, as it was in Akudim.
aamim is the new name MA.
Taamim that emerged in Olam ha Nekudim, meaning the Gadlut that
ed by Zivug AB SAG, being the Taamim de Nekudim, did not exist in
, but only after the new
lled after the name of the MA.
Comment [C.R.28]:
.29]: Comment [C.R
43 Talmud Eser Sefirot (Part 6)
31. *We shall repeat that we have explained that the Nekudot were
s the Hevel that exits from Tabur, where the
Kete
is m
How
is K ctuation) of Shuruk in the Vav, called
Mel
It is
mid
Name. Al
VAK
The
Shu
the cks from
that
divided into three parts: The Elyonim above the Otiot, such as the
Holam, in the middle, like the Shuruk, and the Tachtonim like the
rest of the Nekudot.
The Nekuda of the Holam i
r stands. This is because Keter is the Holam on the Tifferet, as Holam
ainly in Tifferet de AK.
ever, Keter became Nekudot, as it says in the fifth Tikun, that Holam
eter in the Otiot. The Nikud (pun
afom, being in the middle, is the Hevel emerging from Yesod to AVI.
divided into two because that Nekuda of Shuruk is Vav, the Yod in the
dle, and the Yod of Shuruk is for Abba, called the first Yod of the
so, the Vav of Shuruk is for Ima, to produce and generate the
de ZA. This is the Behinat Vav that Ima takes.
re is yet another reason that the Nekuda, which is like a Yod in the
ruk, is higher, and Abba de Nekudim sucks from it. It is known, that
Vav of the Shuruk, being the letter Vav, Ima de Nekudim su
. This is because the Nekudot of Hochma, the Otiot Bina, and the seven
lower Nekudot with the three Behinot, are: one - NHY of Keter, and two -
Ach
Thu
not
out
Ayin
31.
is Ohr Bina there from Behinat Hitlabshut
called Zachar, being Keter de Nekudim. There is also Koma de Behina Aleph
there, being the Nekeva de Nekudim, and Bina, where Ohr ZA is
in Hochma and Ohr Malchut in Bina.
oraim de AVI.
s, these ten came out through the Tzipornaim of the Raglaim. We do
mean to say that these are the Nekudot themselves, only that Ohr came
of all these Havalim to the ten Nekudot that came out through the
, and remember that.
Ohr Pnimi
The Nekudot were divided into three parts:
By the three Orot Bina, ZA and Malchut that shine in Nekudim (see Ohr Pnimi
item 23). This is so because there
called Hochma
It is written that the Nekudot are divided into three parts Bina, ZA and Malchut,
clothe
and M
they a
For t
way,
Hoch e the ZAT are the third part.
The H
d in Keter, Hochma and Bina of the Nekudot. However, know that ZA
alchut found in Hochma and Bina are both considered as one part, since
re Behinat Ohr of one Koma, Koma de Behina Aleph.
hat reason the seven lower Sefirot are considered the third part. In this
that Keter that has Bina from Behinat Hitlabshut, is the upper part, and
ma and Bina together are the second part, whil
olam is the Hevel that exits from Tabur, where the Keter stands.
It is Ohr Bina from Behinat Hitlabshut. Its been explained above (Ohr Pnimi
item 23) that no Hitpashtut Kelim came out of this Zivug of Behina Bet de
Hitla lim bshut, but from a Masach that has Behinat Hamshacha. Hence, the Ke
only came out from Behina Aleph of the Nekeva, being Hochma and Bina.
This is why it is written that the Hevel comes out of the Tabur to the Keter of
Neku
(see item 17). This is so because the Otiot are the Kelim and this Ohr Bina that
dim. This Hevel is the Ohr Bina (item 27), Behinat Holam above the Otiot
Comment [C.R.30]:
Comment [C.R.31]:
Comment [C.R.32]:
.33]: Comment [C.R
44 Talmud Eser Sefirot (Part 6)
only came out from Behina Bet de Hitlabshut has no Hitpashtut for Kelim.
Conse
it can
Shur ng in the middle.
It is ave
Hitpa the
Shuru
Yod o
Meaning the Yod of the Name HaVaYaH, which is Behinat AB, being Abba. He
impli
quently, it is Behinat Holam above the Otiot and does not touch them, for
not clothe within them.
uk in the Vav, called Melafom, bei
written above that only AVI, which are the Nekeva de Nekudim, h
shtut Kelim and can clothe within them. Hence AVI are implied in
k, meaning a Melafom in the middle of the Otiot.
f Shuruk is for Abba, called the first Yod of the Name.
es the Behinat five Hassadim of the Yesod that Abba took. This is because
it is known that the influence of Yesod is only the Hassadim and Gevurot and
Abba
The V
Ima i e Behinat
truncated Vav inside the Hey from the Yesod, which is her MAN and is the ZA
in the
The N
Neku
AVI d Behinat MAN for Abba for the great Zivug
of Histaklut Eynaim de AVI.
The Va
that.
It is a
to Ni H de SAG there, where the Vav in the
Peh is Ima.
Neku
Becau
consi
called
Neku Otiot Bina.
And n came out through the
Tziporn
It me
In the
Keter
vessel
These nine Nekudot are Tachtonim under the Otiot because they received the
Behin
unde
We m
Hoch
them
Neku
The t of their emanation, as
they
takes the five Hassadim, since AB is Hassadim.
av of Shuruk is for Ima, to produce and generate the VAK de ZA.
s the first Hey of the Name HaVaYaH. Hence she received th
intestines of Bina.
ekuda and Abba de Nekudim sucks from it.
da implies the lower Hey that rose to Nikvey Eynaim from which came
e Nekudim. Now she became
v of the Shuruk, being the letter Vav, Ima de Nekudim sucks from
s he wrote in the Tree of Life, that through the force of the raising of MAN
kvey Eynaim, it splits the HaVaYa
dot of Hochma, the Otiot Bina.
se AVI have only Komat ZA from the beginning of their creation. Abba is
dered Ohr ZA, and Ima the Kli, which is Otiot. This Ohr in the Katnut is
Ohr Nekudot, as the Rav says in item 30 here. This is why it is written
dot Hochma, and
the seven lower Nekudot these te
aim of the Raglaim.
ans that they are the Nekudot under the Otiot, which are the nine Nekudot.
first two Nekudot: Kamatz, Patach, there was no breaking, as they are
and Hochma. In the seven lower Nekudot there was a breaking of the
s, as the Rav says in the Tree of Life.
at Havalim coming out through the Tzipornaim of the Raglaim, which are
r the Kelim of the Partzuf.
ight ask: He says above that Holam and Shuruk are the Keter and
ma, meaning the Upper and Middle Nekudot. However, here he considers
Kamatz and Patach. It turns out that Keter and Hochma are also Lower
dot.
hing is that we must distinguish in them the Etzem
first emerged through the Nikvey Eynaim, when only two Orot came out of
Comment [C.R.34]:
45 Talmud Eser Sefirot (Part 6)
there, Zachar and Nekeva. The Keter was the Zachar, reaching up to Bina, from
the B
the K
Henc Shuruk here, implying that the Zachar,
which
Neku
Otiot
AVI a
they
too.
How
after
desce
de SA
the P
This
now
Neku
previous form
Study
durin
Neku
comp
Thus
Ragli
the on
In tha
in ord
they
respec
Kama
Howe
what
Ragli
and H
We d hat these are the Nekudot themselves.
It me
Ragla
addit
Eynai
32. *In the beginning of my studies with my teacher, he would hide,
cover and
of things,
when he
explained
I could no it with what I have written thus far, yet I do
wish to write it, and perhaps the reader will be able to connect it
ehinat Hitlabshut, and the Nekeva is both Hochma and Bina together, in
oma of Behina Aleph.
e they are considered Holam and
is Keter, has no Hitpashtut for Kelim, and he is above the Partzuf as a
da of Tabur above Partzuf Nekudim, as Behinat Holam. He is Keter to the
and does not participate in the Hitpashtut of the Partzuf. Opposite that the
re implied in the Shuruk, inside the Otiot, meaning inside the Partzuf, as
are the Behinat Nekeva, having complete MAN from Behinat Hamshacha
ever, the Nekudot below the Otiot imply the time of Gadlut of the Nekudim
the AB and SAG mated and the Koma that emerged by their Zivug
nded and fissured the Parsa. It means that the Gevul of the Sium Raglin
G was canceled, and then the entire Partzuf of Nekudim that stands under
arsa received from the Raglaim de SAG above the Parsa.
means that the Eser Sefirot de Sium of the SAG that the Parsa rides on
acquired Behinot Hitpashtut and illuminated for the Nekudim. Thus, the
dim are now found to be receiving from the Orot below the Partzuf in its
r . These are called the Nekudot unde the Otiot.
that well for that Behinat Holam above the Otiot of Partzuf de Nekudim
g its creation descended from there during the Gadlut and clothed in
dim, meaning inside the Otiot. We refer to them as under the Otiot only
ared to the state of the giver, not with respect to the state of the receiver.
we have learned that these Keter and Hochma too received from Sium
n de SAG as the ZAT. Moreover, they are the prime receivers, and they are
es that gave them to the ZAT.
t sense they are called Kamatz Patach, for they are under the Otiot. Thus,
er to indicate the Behinat Keter and Hochma from their very creation,
are marked with Holam and Shuruk. Conversely, when indicated with
t to what they received by the Gadlut de Nekudim, they are then called
tz Patach.
ver, when the Rav writes that Kamatz Patach did not break, he refers to
they have from their very creation, not to what they received from Sium
n de SAG. This is because these Hearot were canceled from both Keter
ochma, and they are called Orot Achoraim of AVI.
o not mean to say t
ans that these Orot and Havalim that came out of the Tzipornaim of his
im are not the Atzmut of the Nekudot. Rather, they are considered as mere
ions, because the Behinat Atzmut of the Nekudot came out of the Ohr
m.
clothe the matters, as I did not yet know the beginning
as I have presented them in the previous gates. Hence,
began to explain to me the matter of Atik Yomin, he
one study, and we shall write it here.
t connect
with the above, for the matters seem to contradict the above. This
is its matter:
46 Talmud Eser Sefirot (Part 6)
It is known that there were ten Nekudim first, where the first three did
not
Nek
rem
Kno
Beh
forc
How
ther inat Atik in each of the seven Nekudot,
and
The
ZON
32. st three Nekudot are the only ones Partzuf Atik
Yomin is made of.
Meaning: Partzuf Keter, called Atik ot called Inner HaVaYaH.
Comp
HaVa
SAG
Partz
Malc
Know
Pnim
Besid
AB an
Tabur
Thus,
AB, S
SAG,
of the
How
every g of their creation is called
Panim
It is
Behi
becau
Keter
This i
becau
down
Partz
There
It refe
it sho rge. It is so because they havent emerged from it in Olam ha
break, and the Kelim and the Orot remained, but the seven lower
udot broke and the Kelim descended to Beria. Consequently, the Orot
ained in their place in Olam Atzilut without any clothing.
w, that the first three Nekudot, both in the Behinat Orot and in the
inat Kelim, are the only ones Partzuf Atik Yomin is made of. No other
e is involved in them.
ever, there are many forces involved in the seven lower Nekudot:
e is an upper Behina from Beh
there is a second Behina of AA in each of the seven Nekudot as well.
re is also Behinat AVI, and there is the lowest amongst them, that of
.
Ohr Pnimi
The fir
, has Eser Sefir
The tip of the Yod is the Keter in it, meaning Keter de Keter; the Yod in it is
Abba and Hochma; the first Hey in it is Ima and Bina, and the Vav in it is ZA.
The last Hey in it is Malchut.
lete HaVaYaH emerges as Malbush out of every single Ot in the Inner
YaH in Partzuf Keter itself. Partzuf AB comes out of its Yod, and Partzuf
comes out of its first Hey. AB is called Abba and the SAG is called Ima.
uf ZA comes out of the Vav in it, clothing it from Tabur down, and Partzuf
hut comes out of the last Hey.
, that so it is in every complete Partzuf. Partzuf Keter is considered the
i, also containing inner AB, SAG, MA, BON, called Inner HaVaYaH.
es those, it has Outer AB, SAG, MA, BON, which are Malbushim to it. The
d SAG clothe above Tabur, and MA and BON, being ZON, clothe below
, as the Rav says (Part 6, item 1).
in Partzuf Nekudim only Behinat Partzuf Keter in it came out with the
AG, MA, BON in its Pnimiut. It did not have time to produce the outer AB,
MA, BON, because the seven lower Sefirot in it broke, and the Achoraim
GAR in it were also canceled.
ever, the Behinat Panim of its First Three remained. It means that
thing that was in these GAR from the beginnin
; all of it remained and not a thing of them was canceled.
written, The first three Nekudot, both in the Behinat Orot and in the
nat Kelim, are the only ones Partzuf Atik Yomin is made of. It is so
se the outer AB, SAG, MA, BON have no hold on the GAR de Partzuf
.
s the meaning of the words, no other force is involved in them. This is
se even Partzuf AB begins to emerge from Peh de Partzuf Keter
ward, which is below Malchut of its Rosh; much less in the rest of the
ufim.
are many forces involved in the seven lower Nekudot.
rs to those Behinot from which the four Partzufim outer ASMB that clothe
uld eme
47 Talmud Eser Sefirot (Part 6)
Nekudim. He will explain henceforth that there is Behinat AA that should come
out of
33. It turns out that the Partzufim AA, AVI and ZON after the Tikun,
33. The Partzufim AA, AVI and ZON after the Tikun, came out of
these Behinot in the seven lower Ne
raim that were there
durin
Know
consi
in Pa
the N
This
begin
out o
says
Hear P.
Now
what
and K
Tzipo
34. It is know
the Tachto
of Atik Yo
and ZON
Behinat A
d reward the righteous.
it.
came out of these Behinot in the seven lower Nekudot, both from
the Behinat Orot, and from the Behinat Kelim. Indeed, those
Behinot that have the Atik Yomin in them rose and mingled with
the first three Nekudot, all of which are Behinat Atik Yomin, and
Partzuf Atik was made of all these Behinot as weve explained.
Ohr Pnimi
kudot.
Meaning by the selections in the association of the new MA with them. Even
Partzuf AA was made of Behinat NHY de Keter that was sorted and corrected
through the new MA because of the annulment of the Acho
g the breaking of the vessels.
, that these NHY de Keter from which AA de Atzilut was made is
dered the seven lower Sefirot de Keter. The rule is that any thing that was
rtzuf Nekudim from the beginning of creation, meaning as it came out of
ikvey Eynaim, is considered GAR.
is because Ohr Eynaim illuminated only to the GAR de Nekudim in the
ning of its creation. Nevertheless, only Behinat Rosh without a Guf came
f the Ohr Eynaim, for Behina Aleph doesnt shine to the Guf, as the Rav
(Part 3, Chap 1, item 6). Hence, all that the ZAT de Nekudim had was
at Kelim from Behinat Histaklut Eynaim in AH
you can see that the entire Behinat Gadlut that reached them as addition to
they had from the beginning of their creation is considered Behinat ZAT
elim de Achoraim. This is because they took them from the Behinat
rnaim of the Raglaim de SAG.
n that the Elyon expands in any Tachton to sustain it, but
n does not expand in its Elyon. Hence there is the force
min in the seven lower Nekudot, but no force of AA, AVI
is involved in the first three Nekudot, as they are all
tik.
35. *However, the Upper Maatzil wanted to create that Behinat
Melachim in that manner to begin with, consisting of Behinat
Kedusha, but she is Dinim and Gevurot and the Shmarim and the
Klipot are mixed in them. He created them like that deliberately so
that there would be reward and punishment in the world, to
punish the wicked an
This is not the place to elaborate, but He created them like that
deliberately, in order to abolish and exterminate them. Thus the holy
Nitzotzot would be sorted out from among them, rise up, and the Klipot
mixed in them would remain below, as Sigim of gold and Shmarim of
wine.
48 Talmud Eser Sefirot (Part 6)
36. Know, that these seven Melachim are ten, but they are like the
e ten, but are
call
you
37. *He
trampled over the black Nitzotz, which is the Shoresh of the Din,
rom the
othe
wen
with
It t
mix
corr
the dar, rose up, and the offal in them became the
Beh
38. *In
thei
bec
is n a.
mong
The reason the seven lower Nekudo v one below the other is
that the matter of the Tikun Kavim e ascent of NHY to HGT,
ether (Ohr Pnimi item 1).
ery single Sefira through
Hoch
Cons
Sefira with
each
The b
Nikve
not t
Kavim
You here that the Kelim of every Partzuf were made of the same
Kelim
seven Heichalot, which are ten that are called seven. It is so
because the top Heichal contains the first three Heichalot, and the
bottom Heichal contains the last two Heichalot.
It is exactly the same in these seven Melachim, for they ar
ed only seven. Since these Melachim are Behinot Dinim and Gevurot,
find that they are all in the form of Nekeva, as the Nekeva is all Din.
wrote, Come and see the very beginning of faith etc.
concealed in the intestine of Ima, as mentioned in the Zohar
(Idra Zuta), and threw Nitzotzin in 320 directions.
Since these Melachim are Dinim and strong Gevurot, they are called
Nitzotzin of Esh that came out of the Butzina de Kardinuta (Candle of
Darkness). They numbered 320 Nitzotzin, each Nitzotz separated f
r, and they each turned their own way. They were thrown until they
t below Olam Atzilut, and being there, they sorted out the offal from
in the thought.
urns out that since they are hard Dinim the offal of the Klipa was
ed with them, and when they were thrown down, they were sorted and
ected. The good and the holy among them returned to be corrected by
eighth Melech, called Ha
inot Klipot and they remained below.
deed these ten Nekudot were one atop the other. The measure of
r Koma was as the current measure and Koma of Atzilut, this is
ause the place where those Nekudot reached, until that place it
ow Olam Atzilut, and from there down, Olam Beri
Ohr Pnimi
38. Ten Nekudot were one atop the other.
He is uneasy with interpreting the ten Nekudot he mentions here. Though only
the seven lower Nekudot were one above the other, only the first three a
them were in Tikun Kavim, as it is known in all the places.
t were in one Ka
came out by th
where Behina Bet and Behina Dalet were mixed tog
This is because then Malchut was incorporated in ev
ma.
equently, a Kav of Hesed and a Kav of Din were created in every single
. Thus, through the Zivug that raises Ohr Hozer they were united
other as Rachamim.
eginning of this Tikun was made in Partzuf Nekudim that came out of
y Eynaim de SAG, though this Ohr reached only GAR of Nekudim, and
he lower seven. Hence, the seven lower Kelim remained without Tikun
.
should know
in the Partzuf above it after the Histalkut of their Orot from within them.
49 Talmud Eser Sefirot (Part 6)
Now you can see that the Kli of the Eser Sefirot de Nekudim was made of the
lower
from
Henc , the seven lower Kelim
came
Eynai
from
for th
The
Atzilu
The
Behin
Bet o Sefirot de Sium. The first Partzuf to come out in the new
meas
it.
That
point
stand
three mot Olamot
that t
and fr
39. However,
Ohr Elyon
to receive.
the place th
nine Sefirot de SAG, which extended below Tabur, and the Ohr departed
them during Tzimtzum NHY de AK.
e, since there was still no Tikun Kavim in SAG
out in one Kav. However, the GAR that received from the Zivug in Nikvey
m came out in Tikun Kavim. Even though the seven lower Kelim took
the Histaklut Eynaim in AHP as well, this minute Hearah is insufficient
em for Tikun Kavim.
measure of their Koma was as the current measure and Koma of
t.
new point of Tzimtzum in the Olamot was made of the association of
a Dalet and Behina Bet and mixing them together, in the place of Behina
f the Eser
ure of Sium is Partzuf Nekudim, and all other Partzufim of Atzilut follow
place from the old point of Tzimtzum, being Olam ha Zeh, and the new
of Tzimtzum, is called the place of the three Olamot, BYA. Since they
in that place after the new point of Tzimtzum thats been renewed, these
Ola are called the three of separation. That is why it is said
he Koma of Nekudim and the Koma of Olam Atzilut have the same length,
om there down, Olam ha Beria.
the Ohr of these ten Nekudim was great indeed. Also, the
was added to them, and they did not have the strength
It is then that these Kelim died, meaning went below, to
at is now Beria, and this descent was their death.
Indeed, this is only in the seven lower Nekudot, because the GAR had
power in their Kelim to receive their Ohr, and they did not die. However,
the seven Kelim of the lower seven are the ones that died and descended to
the place that is now Beria, and this is their death.
Indeed, the time of their death was when they emerged as Nekudim. It is
so because when they came out of Akudim, where they were mixed in the
Keter together, from which they came out and divided into Yod Nekudim.
The
Zoh
que
39.
n they came out and died instantaneously, as it is written in the
ar, The craftsman crushes the iron and Nitzotzin come out, and
nch instantaneously.
Ohr Pnimi
Also, the Ohr Elyon was added to them.
Besides what they had in the beginning of their creation, from Zivug Nikvey
Eynaim, another Partzuf came to them, complete in Gadlut, by the Zivug de AB
SAG, where the first Ohr is called the essence of their emanation.
And they didnt have the strength to receive.
The Kelim were too small to contai r that came as an addition
began from Bina down
the new MA came and
conn
n the great Oh
because that Ohr was in Behinat GAR, and their Kelim
(Ohr Pnimi item 26). Hence, they did not exist until
ected them with it; then the Kelim grew and existed.
Comment [C.R.35]:
36]: Comment [C.R.
50 Talmud Eser Sefirot (Part 6)
GAR had power in their Kelim to receive their Ohr.
Mean of their
creat
addit
AVI a
Whe
they came out and died instantaneously.
In th
This f SAG, because it has
Behin
Awze
expan
They
great
expan
into t
regar
It is
quen
of fo
for ev 20,
and th
40. *In the b
indiscerni
receive th
they woul
ing precisely their own Ohr, which they had in the beginning
ion, meaning the above first Ohr. However, the second Ohr, called
ions did not exist in GAR too, meaning the annulment of Achoraim de
nd the blemish of NHY de Keter that the Rav introduces.
n they came out of Akudim and divided into Yod Nekudim. Then
e beginning, all the Orot came and mingled in Kli de Keter de Nekudim.
is still considered Akudim, meaning Behinat Partzu
a Bet de Hitlabshut (Ohr Pnimi item 23). There are the Atzmut Ohr
n in it, though afterwards, by the Hearat Yesod de AK, NHY of this Keter
ded into AVI, and AVI returned to be Panim be Panim (face to face).
mated on the MAN of the lower Hey as a Nekuda that Abba took and the
Zivug was made as Histaklut Eynaim de AVI in each other. This great Ohr
ded from above downward to the Kelim de Nekudim, meaning to divide
en Nekudim. Because each and every Kli consisted of Yod, as it is known
ding the 320 Nitzotzin, they instantly broke and died.
written, The craftsman crushes the iron and Nitzotzin come out, and
ch instantaneously. They are 320 sparks, because each Melech consists
ur Behinot HB TM. Each Behina contained ten Nekudot, thus forty sparks
ery Melech. Since they are eight Melachim, thus eight times forty is 3
is is the meaning of the 320 Nitzotzin mentioned in all the places.
eginning the ten were simple Atzmut, consisting of Yod,
ble in them. The GAR, which were Rachamim, could
e Ohr Ein Sof, and when it reached the seven Nekudot,
d be canceled.
Also, these are the Melachim that died. Since they are Din, while the Ohr
that comes is Rachamim, they could not receive it, and since they did not
receive the sustenance, they died. Hence it was necessary to correct where
Kelim would be made for the Keter. Thus the Ohr that comes and passes
through the Masach was corrected and even these Yod became apparent
in it.
These Melachim are below Malchut de Atzilut, and only Hadar was left of
them, since they were Dechar and Nukva, and they are Tifferet and
Malchut.
Ohr Pnimi
The te 40. n were simple Atzmut, consisting of Yod, indiscernible in
fira and the ten Kelim became Orot.
However, since they are Behinat Ro h operates in them from
below upward, all the Orot are there ered to be contained in Kli
clothes in the Kelim.
them.
It means that they are GAR de Nekudim, even though Tikun Kavim and Behinat
Yod Kavim were already in them. This means that Malchut incorporated in each
and every Se
sh, and the Masac
fore still consid
de Keter, as in Akudim. Also, the matter of the Yod Kelim is indiscernible in
them, because the Behinat Aviut is unapparent from below upward, meaning
before the Ohr
Comment [C.R.37]: Check grammar
.38]: Comment [C.R
51 Talmud Eser Sefirot (Part 6)
The GAR, which were Rachamim, could receive the Ohr Ein Sof.
As it
the H
yet. T
poten
Since s Rachamim, they could not
receive it.
Its b
the G ree previous Partzufim of AK, being Kli de Keter and Kli de
Hoch
from
The O
of Ra
is the
Kelim
throu
He ref s corrected in Atzilut, by
whic
Thes t.
It is s
too th the Kelim.
Below
Mean
the ne
says in the previous item, the Behinat Aviut, which is Midat ha Din from
itkalelut Malchut in each and every Sefira, is not apparent in the GAR just
his is because there is no actual Behinat Hitlabshut in them, but only in
tial, hence they are Rachamim.
they are Din, while the Ohr that comes i
een written above that the Kelim were small, because the great Kelim in
ufim of the th
ma, were absent here in the Guf of Nekudim. This is because they began
Sefirat Daat down, being Kli de Bina (see Ohr Pnimi item 26).
hr that came to them was Rachamim, meaning Orot of GAR, called Ohr
chamim, they need to clothe in the Zach Kelim of Keter and Hochma. This
reason they could not receive it.
would be made for the Keter. Thus the Ohr that comes and passes
gh the Masach.
ers to the Masach de Yesod de Atik that wa
h the Ohr was corrected, as written above.
e Yod became apparent in i
o because they were corrected in Tikun Kavim and Yod Kelim in the ZAT
rough the Ibur and Yenika, and then the Atzmut clothed in
Malchut de Atzilut.
ing they expanded below Parsa de Atzilut and came out of the Gevul of
w point of Tzimtzum that was in Nekudim, and this was their death.
Since they were Dechar and Nukva.
Mean s she should have been; therefore he
rema
its pl
41. *Each of ll the ten Sefirot,
but that w an allegory such
as this: it
mixed tog
The lower re in Behinat Dinim because it is impossible for the
world to exist and be conducted except through the Dinim and the Klipot,
41.
ough Hochma and through the Nikvey Eynaim.
ing his Nukva was corrected, a
ined. This is the meaning of the name New MA, which will be explained in
ace.
these ten Sefirot certainly consisted of a
as by way of admixture. [Let us make
is as if water and wine, oil, honey and milk were all
ether in the same pot.]
seven we
as it is written in the Mishna, to punish the wicked and reward the
righteous, etc.
Ohr Pnimi
Eser Sefirot Consisted of all the , but that was by way of
admixture.
This means that the Tikun of the ten Kelim was made by Tzimtzum NHY. It
means that Behina Dalet incorporated in each and every Sefira because of her
connection with Behina Bet, and the Masach and Zivug were corrected in each
and every Sefira thr
Comment [C.R.39]:
52 Talmud Eser Sefirot (Part 6)
However, that Tikun was only on the GAR de Nekudim. The connection of
Behin
Kelim
prima
Hear
Henc
witho he
mixtu
Dinim
every
forme
mixed
You m
their
Indee h equivalent to that
meas
Howe
respec
Tzura
susten on, for then the Aviut turns into Behinot Dinim and
Klipot
Tikun
It is
Dinim
a Bet with Behina Dalet dominated in the ZAT de Nekudim, as these
are Behinat Kelim of the lower nine Sefirot de SAG. That connection was
rily in them, and there the Behina Bet became AB, by the force of their
ah in the inner ZON de AK (see Ohr Pnimi item 1).
e the ZAT received that doubled Behinat Aviut first, but it was in them
ut a Tikun. Instead, they were mixed together in one another like t
re of moist with moist that the Rav brings. It means that the Behinot
themselves and Behinot Rachamim themselves were not apparent, but
thing was mixed together beyond recognition. Also, from this mixture
d the Behinot Klipot, as Sigim of gold and Shmarim of wine, and they too
with those Kelim beyond recognition.
ust perceive in this matter that although the Behinat Aviut in the Kelim is
entire magnitude and merit, the height of their Koma is measured by it.
d, this is provided they have a Tikun of the Masac
ure of Aviut.
ver, if they do not have that Tikun of the Masach that should be with
t to that Aviut, the Aviut turns into hard and bitter Dinim, since Shinui
is separation in the spiritual. For that reason they cannot suck their
ance off the Ohr Ely
, meaning to incorrigible nocuous, until they receive their complete
.
impossible for the world to exist and be conducted except through the
and the Klipot.
Since the world is conducted according to the thought of creation, which is to
delig eatures, meaning give a good reward to the righteous. Such a ht His cr
leaders
the o
the D
42. However,
mixed tog
Yod Sefiro
in them f
Hochma a a, which is the third Sefira.
42.
hip cannot exist except by the work in the form of God hath made even
ne as well as the other, hence, the place was prepared for the existence of
inim and Klipot.
the Din was below in the lower seven, but everything was
ether. Because of that there wasnt any correction in the
t at all. Hence, when Ohr Ein Sof descended and fissured
rom above downward the Ohr descended from Keter to
nd from Hochma to Bin
However, when that Ohr Elyon expanded, being complete Rachamim and
complete Hesed, and when it reached the lower seven, being Dinim, and
Dinim are awakened by them, they could not receive it. This is because
they are opposites, one is Hesed and one is Din, and they were canceled by
the Ohr Elyon and died, as it says, And Bela died, And Husham died
etc.
Ohr Pnimi
Ohr Ein Sof descended and fissured in them from above
downward.
This refers to the new Ohr that came down and fissured the Parsa and the Ohr
for Nekudim, as the Rav says. Also, fissuring means the annulment of the
Gevul.
Comment [C.R.40]: Check grammar
53 Talmud Eser Sefirot (Part 6)
43. Then these seven lower Melachim descended below in Olam Beria,
This is because Hadar is ZA and
Meh
43. Completely under the place of Malchut de Atzilut.
Under the place of the new Tzimtzum t Atzilut ends and the place
of the Separated Olamot begins.
Their
This
from e. After the Tikun, that will be the
place
44. *Thus, wh
be Yod fro
the Ot Va e count the Name
only from Behinat SAG, the Taamim of SAG will be the Ot Yod, the
Ohr Pnimi
44.

Name. It is so because in the Eser S the Yod is regarded as the
Keter, the Yod, Hochma and the Hey v is considered ZA and the
na, and the lower Hey Otiot and
ZON.
The r
appea
Tikun
Rosh
That Kli
Guf
begin
ascrib e Yod, being the beginning of the HaVaYaH.
completely under the place of Malchut de Atzilut. Their place
under Sefirat Bina remained vacant, and in that space between
Sefirat Bina and these seven Melachim another seven Sefirot
emerged, mingled together in the image of Adam, consisting of
Zachar and Nekeva.
This is ZON, called the eighth Melech, whose name is Hadar, and
the name of his wife, Mehetabel.
etabel is Nukva.
Ohr Pnimi
where Behina
place under Sefirat Bina remained vacant.
is so because the GAR, which are KHB, remained, and only the Melachim
Bina down broke and left a vacant spac
where Olam Atzilut will stand.
en you count the Name from AB, each Behinat AB will
m HaVaYaH, and SAG, the first Hey of HaVaYaH, MA is
v, and BON is the last Ot Hey. When w
Nekudot, the first Ot Hey, the Tagin Ot Vav, and the Otiot the last
Hey.
When we divide the Taamim too, the Ot Yod will be in the Awzen, the first
Ot Hey in the Hotem, Ot Vav in the Peh, and the last Ot Hey in the Eynaim.
This is because the Ayin has Behinat last Hey and first Hey.
When you count the Name from AB When we count the
Name only from Behinat SAG.
You must know that the Taamim, Nekudot, Tagin, Otiot relate to the four-letter
Name differently than the Eser Sefirot or the five Partzufim in the four-letter
efirot the tip of
, Bina. The Va
last Hey is ascribed to Malchut.
However, in the TNTO, the Yod is considered Taamim and Keter, the first Hey
Nekudot and Hochma, the Vav Tagin and Bi
eason for it is that the four degrees of TNTO are but four denominations
ring in the order of the Histalkut of the Orot of the Partzufim prior to the
. As the Rav writes above (item 9), the first Hitpashtut of Malchut de
to the Guf is called Taamim, since it is Ohr Yashar, Rachamim.
is called Keter because the beginning of the coming of the Orot to the
is always in Kli de Keter. It is called Yod of HaVaYaH since it is the
ning of the Hitlabshut of the Guf and the Kelim, and it is therefore
ed to th
54 Talmud Eser Sefirot (Part 6)
When the Masach in Kli de Keter purifies and the Koma gradually diminishes
on th
Komo
Hista
Hoze
Also,
the th and Malchut are incorporated in the Upper One. They
are al
Behin
In th
Tagin
over
Yash
How
is Beh
After ot are called Otiot,
mean
and a Histalkut. For that reason they are also
called
which
You
Reshi
Howe
Bina. eaning Vav in the Rosh.
Converse
and O
Here
Neku
from
Partz
Hoch
Bina de
After
SAG
five P
When
This rot from NHY de AK to MAN to
the Ta
item
Behin
Zivug
Hence, f , and from Nikvey Eynaim
down d Peh there, are found to have
depar
Ot Yo
Peh,
As ha
AK to so because then the Nekudot de SAG, being the
four
e four Behinot until it disappears entirely from the Maatzil, all these
t are named Nekudot. This is so because they are created during the
lkut of the Orot to the Maatzil, and they are therefore considered Ohr
r and Din.
they are called Hochma because the Upper Sefira in them is Hochma and
ree Komot Bina, ZA
so called the first Hey of HaVaYaH since they are Behinat Din and
at Din is always considered Nukva, which is Hey de HaVaYaH.
e Reshimot remaining after the Histalkut Ohr, the Taamim are called
, since they overlie the Kelim during the Histalkut of their Orot like Tagin
the Otiot. They are called Bina because they come from Behinat Ohr
ar and Rachamim and are Behinat GAR.
ever, since they are in Behinat Histalkut, they are considered Bina, which
inat Nukva de GAR.
their Histalkut from the Ohr Nekudot, the Reshim
ing Behinat Kelim. This is because they come from Ohr Hozer and Din,
lso because they are from Behinat
Kelim. They are also considered Behinat ZON since the Ohr of ZON,
are VAK, is Behinat Ohr Kelim.
find that both the Reshimot de Taamim, called Tagin and Bina, and the
mot de Nekudot, called Otiot, are Behinat Histalkut and Achoraim.
ver, since the Reshimo de Taamim is Behinat GAR, it is therefore called
It is also Behinat Vav de HaVaYaH, m
ly, since Reshimot de Nekudot are Behinot VAK, they are called ZON
tiot and are Behinat last Hey de HaVaYaH.
the Rav means to show the state and the degree of the position of Partzuf
dim between the Partzufim of AK as well as the order of its concatenation
them and its connection with them. Hence, he first arranged for us the five
ufim according to the four-letter Name, and says that AB which is Partzuf
ma de AK, is Partzuf Yod de HaVaYaH, and the SAG, which is Partzuf
AK, is Hey de HaVaYaH.
we know that the SAG is Behinat Hey de HaVaYaH, he elaborates on the
itself, regarding its TNTO, whose order is different than the order of the
artzufim, though they are closely related, as weve explained above.
we divide the Taamim too.
division is done after the ascent of the O
amim de SAG and to Behinat Nikvey Eynaim de Rosh of the Taamim (see
14). This caused the division of the Eser Sefirot de Rosh SAG to two
ot on the Nikvey Eynaim because of the Masach and the place of the
that rose there.
rom Nikvey Eynaim up it became a Rosh
it became the Guf. The Awzen, Hotem an
ted from the degree of Rosh into the degree of Guf.
d will be in the Awzen, the first Ot Hey in the Hotem, Ot Vav in the
and the last Ot Hey in the Eynaim.
s been explained above, all this was caused by the ascent of Orot NHY de
the Nikvey Eynaim. It is
Komot Hochma, Bina, ZA and Malchut emerging out of SAG after the
55 Talmud Eser Sefirot (Part 6)
Hizdakchut of the Masach of Keter de Guf de SAG, called Taamim, expanded
below
Two
with
Behin
Pnim
MAN
It is
associ
as th
Eser
rema
It is w
is so
The l ich is Galgalta ve Eynaim, and the
secon
and M
In or
them
This i
SAG,
item
Instea
accep
Nikve
Neku
Tabur of the Inner AK, where they illuminated to the Inner ZON there.
kinds of Orot are found there, Nekudot de SAG, and the Inner ZON, mixed
each other. Behinat SAG is Behina Bet and the first Hey de HaVaYaH, and
at Inner ZON are Behina Dalet and the lower Hey de HaVaYaH (see Ohr
i item 6). There it explains the reason for the ascent of the two Heys to
to Nikvey Eynaim and the matter of their division into two degrees.
written that the last Hey rose to Nikvey Eynaim, meaning through its
ation with the first Hey. In other words, the AHP went outside the Rosh,
ese AHP are Yod Hey Vav, considered Behinat Rosh Tachton containing
complete Sefirot, except the last Hey, which is absent there because she
ined in the Nikvey Eynaim.
ritten, YHV (Yod Hey Vav) in the AHP and the last Hey in the Eynaim. It
because now the Rosh of the Taamim has been divided into two Roshim.
ast Hey remained in the first Rosh, wh
d Rosh contains not more than YHV. The YH are KHB, Vav is HGT NHY,
alchut, which is the lower Hey, is absent in the second Rosh.
der to understand these above-mentioned two Roshim, we have to study
from Partzuf Nekudim that emerged through that Zivug de Nikvey Eynaim.
s because in this place, where the Zivug was formed, which is the Rosh de
it did not change by the division made on Nikvey Eynaim (see Ohr Pnimi
2).
d, only that Koma, which came out of this Zivug de Nikvey Eynaim,
ted all those changes branching from the ascent of the lower Hey to
y Eynaim. This Koma that emerged from there is called Olam ha
dim.
You should know that three Roshim must be discerned in that Olam de
Nekudim, and three Roshim are merely Eser Sefirot of a single Rosh, relating to
what they were prior to the ascent of MAN to the Nikvey Eynaim. You should
remember the order of the ascents of the Orot to the second Zivug in the Rosh
de Elyon, from which the Tachton was born.
They
the R
expan
more
6).
It tur ose along with the
lower
Zivug
Rosh
the p
It has
Tabu e Ohr Pnimi item 9), meaning in the place of the Parsa thats been
erecte
Tabu
and t
This
RADL
Shore ynaim (see Ohr Pnimi item 20).
The t
the fi
are considered Zachar and Nekeva since they first make two Zivugim in
osh of the Elyon, they mingle in one another, and from there descend and
d to their own place in their related Guf de Elyon. There they expand once
to Rosh and Guf (see Part 3, Chap 4, item 50, and Part 6, Ohr Pnimi item
ns out that after the Reshimot of Nekudim de SAG r
Hey to Nikvey Eynaim de Rosh SAG, and were mingled there in the two
im, they returned to their place, the Tabur de AK. There they expanded in
and Guf as the image of the Zivugim they made in the Rosh, meaning in
lace of Nikvey Eynaim.
already been explained that the Masach de Nikvey Eynaim stands at the
r (se
d there. Thus, it turns out that the Rosh of this Partzuf came out from the
r up to Chazeh de SAG, having only the two Sefirot Galgalta and Eynaim,
he lower Hey is in these Nikvey Eynaim.
is the first Rosh in Partzuf Nekudim, considered to have the value of
A de Atzilut, as it does not join Partzuf Nekudim at all, but is Behinat
sh Elyon to the Partzuf of Nikvey E
hree Sefirot de Rosh: Awzen, Hotem, Peh, which came out of the degree of
rst Rosh, consist of two Roshim, since they are below its Masach. It is so
Comment [C.R.41]:
56 Talmud Eser Sefirot (Part 6)
because they are considered the three Sefirot AHP compared to what is missing
from
Sefiro
They Tabur de AK down, and they
are th
In Ka
AHP
whic
In Ga
all thr h is
the th
Thus
whic
Behin Nekudim, being AHP
that w
The t
third
The s
de Ne
is in
lower eh of the third Rosh, and the two lower Roshim
becom
lower
The A
This
Behin
MAN like the first Hey de HaVaYaH
because Nekudot de SAG are the first Hey.
The l m also became
Behin
HaVa
Masa
the S
of wh first Hey, and the
lower
45. This is th
sleep opp
sleep, m
second
second to
Hochma, e lower seven.
the first Rosh, called YESHSUT. However, they do have Eser complete
t in themselves, GE and AHP.
are called GAR de Nekudim, standing from
e actual Nekudim where these two Zivugim de Katnut and Gadlut occur.
tnut, the lower Hey is in the Eynaim of that Rosh, and the three Sefirot
are considered the lower Rosh and Behinat HGT compared to the Elyon,
h is the second Rosh, as it is below its Nikvey Eynaim.
dlut, the lower Hey descends to the Peh, meaning to Malchut that contains
ee Roshim. Then the GE, being the second Rosh, join their AHP, whic
ird Rosh, and they become one Rosh.
, three Roshim are made from Eser Sefirot of one Rosh. The first Rosh,
h is GE, is called YESHSUT. It is still regarded as Taamim, and not
at Nekudim. The second Rosh is the GE of GAR de
ere taken off YESH and Tvuna, having Eser Sefirot in and of themselves.
hird Rosh is the AHP that were taken off the second Rosh, becoming a
Rosh in itself.
econd Rosh is Keter de Nekudim and the third Rosh is Hochma and Bina
kudim. The lower Hey is in the Eynaim of the second Rosh, and the YHV
the third Rosh. In the Zivug of Gadlut that brings them together, when the
Hey descends to the P
e one Rosh, the Name HaVaYaH is found in its order YH VH, as the
Hey returned to her place.
yin has Behinat last Hey and first Hey.
is so because the entire Partzuf Nekudim, called Ohr Eynaim, is from
at Nekudot de SAG that rose and departed from NHY de AK and became
in Nikvey Eynaim. Thus, the Eynaim are
ast Behinat Hey that rose along with them to Nikvey Eynai
at Eynaim, and thus the Eynaim are regarded as the last Hey de
YaH. We thus learn that the Masach in Nikvey Eynaim is a double
ch from the two Heys together. It has already been explained that this is
horesh for the association of Midat ha Rachamim with Din, the beginning
ich was made in the connection of the two Heys, the
Hey in Nikvey Eynaim.
e meaning of what is written in the Tikkunim (Zohar), I
osite the last Hey. In the annulment of Ohr Nekudim, I
eaning sleep ( ), and also I sleep, the letters of
( ). This is because Hochma is the First Hey, and
Keter. It is known that Taamim are Keter, Nekudot are
Tagin are Bina, and Otiot are th
It turns out that the Ayin is Behinat Hochma, which are Nekudot. This is
the reason the sages of the congregation were called The Eyes of the
Congregation, as it says, then it shall be, if it be done in error by the
congregation, it being hid from their eyes.
Ohr Pnimi
57 Talmud Eser Sefirot (Part 6)
45. I sleep opposite the last Hey. In the annulment of Ohr
as primarily in the Behinat last Hey, and thats
where
Hoch
Nekudim, I sleep.
The breaking of the vessels w
the sleeping comes to her. That is why sleep is implied in the last Hey.
ma is the First Hey Nekudot are Hochma.
It is AN from written above (Ohr Pnimi item 44) that the Orot that rose to M
NHY a down, de AK contain all the Nekudot de SAG, which are from Hochm
with the ZON de AK. It is known that the Partzuf is named after its highest
Sefira
46. These Nek
Edom an etz Haita
irik, Kubutz. However, they
also contain Upper Behinot, such as Holam, and Middle, such as
, hence the Nekudot are called Hochma.
udot are Behinat Melachim that ruled in Eretz (land of)
d died. This is also the meaning of ve ha Ar
Tohu ve Bohu (Now the earth was unformed and void). Aretz is
the last Hey, which is the Behinat Ayin. She is the one who was
Tohu ve Bohu, which is the matter of the death of the Melachim,
until their Tikun came, at which time it is said Let there be light.
And there was light. It is also the meaning of open Thine eyes,
and behold our desolations.
47. In order to understand that verse, we shall explain the matter of
the Ayin. It is said that there are nine Nekudot: Kamatz, Patach,
Tzere, Segol, Shva, Holam, Shuruk, H
Shuruk. All the rest are below, and their place is under the Otiot.
All this will be explained later.
Ohr Pnimi
47. Upper Behinot, such as Holam, and Middle, such as Shuruk. All
the rest are below.
This is because three Orot operated in the first Nekudim: the Hevel of the
Tabur, which is Behinat Peh of the f ed YESHSUT. This Ohr is irst Rosh, call
called Holam, for it shines above use the first Rosh is not the Otiot, beca
considered actual Ohr Nekudot, but only a Shoresh. Moreover, even during the
The s
GAR
this O
The t
Neku
item
exten de Elyon because Parsa is the end of Sium
Etzba
48. Now, all t
Yod), exce
Vavin (pl.
The thing
Nekudot, t
Gadlut, it does not unite into one with its AHP, which are GAR de Nekudim
(Ohr Pnimi item 31).
econd Ohr is Hevel ha Yesod, which is Behinat Inner ZON that shine to
de Nekudim, Vav for Ima, Yod for Abba, as the Rav says in item 31. Also,
hr is called Shuruk because it shines inside the Kelim de AVI.
hird Ohr is Ohr that is poured from Peh de Nekudim down to the ZAT de
dim, which extend from the Parsa by the Zivug de Gadlut (see Ohr Pnimi
31). Hence, these are Behinot lower Nekudot below the Otiot, meaning
ding from under the Kelim
ot Raglaim de SAG de AK.
he last seven Nekudot are in the form of Yodin (pl. for
pt the first two Nekudot, Kamatz Patach. These are two
for Vav), and Yod.
is that when we count all the Yodin in these seven
hey are thirteen Yodin, Gimatria 130, same as Ayin ( "
Comment [C.R.42]:
Comment [C.R.43]:
58 Talmud Eser Sefirot (Part 6)
). This indicates that the Nekudot come out of the Ayin, and Kamatz
Pata
imp
wer
Ohr Pnimi
48. All the last seven Nekudot are in t in, except the
first two Nekudot.
tz is Keter and Patach is Hochma. You already
know
Keter
This
the E
lowe
Interp
is nam
this V
becau da without any
white
Howe
does
becau
Nitzo
The r
conne
the w
conne
The Y ow shine in AHP are in a state of Kimutz and Situm, as they
suffe
r they are
e Zachar in Keter.
Howev
AHP.
which is
there.
Only t a, which is like a
Pat
Ne in the is only without
ch, which are Yod and two Vavin remain. Their Gimatria is 22,
lying the twenty-two Otiot from which the Kelim de Nekudim
e made.
he form of Yod
It is so because the Kamatz Patach are the Shoresh of all the Nekudot, as the
Rav writes here. The Kama
that the GAR de Nekudim are divided into Galgalta ve Eynaim, called
, and AHP that have departed from this Keter, called HB.
division is because of the two Heys that were joined together and rose to
ynaim. As a result, the Eser Sefirot de Rosh de Nekudim divided by way of
r Hey in the Eynaim, and YHV in the AHP.
retation: the Masach de Behina Bet de Hitlabshut, which is the first Hey,
ed Vav here, since it is Behinat Zachar. The last Hey, having joined with
av in the Nikvey Eynaim, is the Behinat Nekuda inside the Vav. This is
se Nekuda indicates Midat ha Din, as a black Neku
ness at all.
ver, the connection of the Nekuda with the Vav in the Nikvey Eynaim
not make a Behinat Shuruk there, but only Behinat Kamatz. This is
se the Vav is laid down and the Nekuda under her is as a Rakia and
tz.
eason for it is that the AHP are found to be departing because of this
ction of the Rakia and the Nitzotz. Hence, they are called Kamatz, from
ords Kimutz (thrift) and Situm (blockage) that occurred by the ascent and
ction of the lower Hey in the Eynaim.
HV that n
r from two:
1. Their entire Koma is Behina Aleph, since they are
Behinat Nekeva de Keter (see Ohr Pnimi item 23). They
need to get Hearat GAR from the Zachar, being Keter.
However, because of the Kamatz in Kli de Kete
no longer considered Behinat Rosh, and cannot
incorporate in th
2. They have become Behinat Guf. Hence, these HB are in
Behinat Achor be Achor.
er, in and of themselves they are YHV, as the Rav says that YHV is in the
This is very interesting since he thus tells us that Behinat lower Hey,
the Nekuda under the Patach in the Nikvey Eynaim makes the Kamatz
It is written that it did not come down to Behinat AHP.
he Behinat Rakia, being the Kav above the Nekud
ach, descended by itself to the AHP. It did not take with it anything of the
kuda, meaning the lower Hey, but the Masach Peh Vav
porated in it in the Nikvey Eyna the Nekuda incor im.
Thus, it becomes clear that the Masach in Kli de Keter de Nekudim contains
within it a Patach and a Nekuda, which are Rakia and Nitzotz, meaning the
form of Kamatz. The Masach in Kli de HB de Nekudim is but Hitpashtut of the
59 Talmud Eser Sefirot (Part 6)
Patach contained in the Kamatz in the Nikvey Eynaim, meaning in Kli de Keter,
havin
How using the lowering of the lower Hey
from
item
that w
That
in th Eynaim, blocking the Orot, has now
open
desce
how
g nothing of the Nekuda.
ever, during the Zivug de AB SAG, ca
the Nikvey Eynaim to the place of Peh as in the beginning (see Ohr Pnimi
14), the Kamatz in Kli de Keter descends and connects with the Kli de HB
as only a Patach there.
causes the opening of the Eynaim because the place of the Zivug that was
e form of Kamatz in the Nikvey
ed widely, as the AHP returned to the Rosh. This is because then the Ohr
nded to the lower seven Sefirot de Nekudim, and you can therefore see
all the Nekudot emerged from the Zivug of Kamatz and Patach.
It turns out that the seven lower Sefirot came out after the descent of Kamatz to
the place of Peh by the Zivug de Gadlut. It turns out that these seven Nekudot
emerged from the Nekuda inside the Kamatz, for as long as the Nekuda was
incorporated in the Nikvey Eynaim, the Peh of Nekudim there was only the
Patac
for th
Behin
How
the s
merit
impli is is because they do
not e
It is w
first
abov
Hoch
in H
Neku
The N
Mean
Neku
The t
The K y-two contains all the Behinot
Kelim w all the ZAT emerged from
the Z
called
49. It is not s
the first t
Kelim for
Nekudot,
procreate
There is y nown that the seven lower Nekudot are
the seven Melachim that died. However, the first did not die. It is also
h. At that point the seven Nekudot could not expand from the Peh down
e AHP themselves were in Behinat Guf and the Patach in the Peh was in
at Malchut de Malchut, called Tabur.
ever, after the descent of the lower Hey to the place of the Peh, the Orot of
even lower Sefirot opened and came out to their place. Thus, the entire
of the lower seven extended from the Nekuda, which is why they were
ed in the form of Yodin, meaning only Nekudot. Th
xtend from the Rakia, which is a Patach, but rather from the Nitzotz.
ritten, All the last seven Nekudot are in the form of Yodin, except the
two Nekudot, Kamatz Patach. These are two Vavin, and YHV, for the
e reason. The Vavin, being Patach, are incorporated only in Keter and
ma, Vav and Nekuda in Keter, which is the form of Kamatz, and Vav alone
ochma, which is the form of Patach. However, there is only Behinat
da in the seven lower Sefirot, since this is where they emerge.
ekudot come out of the Ayin.
ing that through the descent of the lower Hey from the Eynaim all the
dot came out.
wenty-two Otiot from which the Kelim de Nekudim were made.
elim are called Otiot and the number twent
in reality. It has already been explained ho
ivug of Kamatz and Patach. They also produced Behinat knew Kelim,
Kelim de Achor.
urprising that the Kelim were registered and implied in
wo Nekudot, the best among them. The thing is that the
the rest of the Nekudot were made of these first two
namely Keter Hochma. These are also the ones that
d and elicited Kelim for the Sefirot below them.
et another reason: it is k
known that Behinat death is the breaking of the Kli, hence the seven other
Nekudot remained without a Kli, but only Ohr, which is the Behinot of the
Nekudot.
Comment [C.R.44]:
60 Talmud Eser Sefirot (Part 6)
However, the first ones did not die; they remained with their Kelim. Thus,
the
Keli
as w
r Pnimi
49. The first did not die.
Kamatz the Nikvey Eynaim as it was before. Also, the
in Kli de Hochma. It is so because when they
are in
Kelim
50. The Kam
Patach in
two Nekudot are called Kamatz and Patach, as they imply the above
tach, being the Behinat Ayin, then they opened in the
openin f
the
is K
50.
out of this
Zivug de Kamatz Patach, which are Keter and Hochma. Then the Nekudot de
SAG emerge and appear, as will be w .
t Orot AHP When Behinat
of the eyes.
You
the lo
prima de SAG,
reaching the Tabur, did not connect with the lower Hey, meaning the Inner
ZON
How wn,
conn
the o
Eynai
The B
Hey w
Behin did not connect whatsoever with the lower Hey, came out
in the
Thus
in the
abov
Orot conceal and clothe within the Kelim. They are named after the
m, which are the twenty-two Orot, implied in the Kamatz and Patach
e have mentioned.
Oh
Rather, the returned to
Patach remained alone once more
their place as they were when they were first created, they are considered
de Panim, where annulment and breaking do not apply.
atz indicates the Keter, and the Keter is Taamim. The
dicates Hochma, and they are the Nekudot. Hence, these
matter.
As long as only Taamim de SAG elicit, being the Behinat Orot AHP, the
Orot were still blocked and stint. When Behinat Nekudot came, which are
Hochma Pa
g of the eyes, as mentioned in the Tikkunim. This is the matter o
point of Patach. However, in the Behinot Taamim, which are Keter, it
amatz, because the Orot were blocked and stint.
Ohr Pnimi
The Patach indicates Hochma.
This means that the Nekudot, meaning the seven lower Sefirot came
ritten henceforth
Taamim de SAG elicit, being the Behina
Nekudot came opened in the opening
must understand the oppositeness that occurred because of the ascent of
wer Hey to the Eynaim, where the Nekudot preceded the Taamim. The
ry difference between Taamim and Nekudot is that Taamim
de AK.
ever, the Nekudot de SAG, which are the lower nine from Hochma do
ected with the lower Hey and rose to MAN to the Eynaim (item 6). Thus,
pposite occurred here in the Partzuf that came out of this Zivug de Nikvey
m.
ehinot Nekudot, meaning the connection of the first Hey with the lower
as made in the Nikvey Eynaim. Hence, the Behinat Taamim, meaning the
at first Hey that
AHP (see Ohr Pnimi item 48).
, the Nekudot were found to be above Nikvey Eynaim and Taamim below,
AHP. This is the opposite of their stance in SAG where the Taamim are
e Tabur and the Nekudot below Tabur.
61 Talmud Eser Sefirot (Part 6)
However, this is still not considered departure to the Nekudot. As long as the
Behin
they a
After out from the
Eynai
and s
Neku
come
It is w
AHP ked. Meaning, as long as the lower Hey was in
the E
clean
Wh
Behi
the N
Ohr
Ohr P
51. Now we s
When the
said, ope because then it is with open eyes.
In
alth
itse
This y are together become impure, for all the
ann
com
is th
52. The
bec
the
SAG
Nek
Gim
n in Gimatria.
This is how the name SAG is implied in the Ayin too.
ot Nekudot are in Nikvey Eynaim, they are not disclosed outwardly, as
re there as Kamatz (see Ohr Pnimi item 48).
wards, by the Zivug de AB SAG where the Nekudot come
m to the Peh under the Taamim, it is considered that the Nekuda departed
eparated from there. The Eynaim remain as a mere Patach, without a
da, and then the Eynaim open, the AHP return to the Rosh, and the ZAT
to their place.
ritten, As long as only Taamim de SAG elicit, being the Behinat Orot
, the Orot were still bloc
ynaim and the Nekudot could not come out, but only the Taamim as YHV
ed from the lower Hey, the Orot were still blocked and stint.
en Behinat Nekudot came, which are Hochma Patach, being the
nat Ayin, then they opened in the opening of the eyes. At that time
ekuda that was attached to the opening of the Eynaim came down and the
of Nekudot de SAG appeared outwardly, which are Behinat Hochma (see
nimi item 45).
hall return to the matter of the verse open Thine eyes.
Behinat Ayin comes, which are the Nekudot, it is then
n Thine eyes. This is
It has already been explained that all these Behinot are in the name SAG.
This name implies Bina, which is Upper Gevura, upon which the Dinim
are dependent; hence the matter of the annulment of the Melachim was in
that Behina of SAG.
SAG itself too there is Behinat Taamim, which are also called AB,
ough they are in SAG. Yet, the Nekudot de SAG are the essence of SAG
lf, which are SAG de SAG, and there was the annulment and the death.
is the meaning of the
ulment was in the name SAG. SAG itself, however, is indicated to
e from the words Nasogu Achor (they are turned away back), which
e annulment of the Melachim.
Ayin is also named after SAG, like the above AHP. This is
ause when there were the above three Behinot AHP, which are
Taamim, their name SAG was Behinat HaVaYaH, which is
: Yod, Hey, Vav, Hey. However, in the Ayin, which is Behinat
udot, it is the SAG of three times Ekie, which is also SAG in
atria, and this is the SAG in the Ayin.
53. Now, all these Ekie from these three, take all the Behinot twenty-
two Otiot, implied in the Kamatz Patach, to make of them Kelim
through the Histaklut Ayin in them. Thus, each of their names Ekie
consists of all the Behinot twenty-two Otiot.
Thus, the three names Ekie with the three times twenty-two Otiot,
with the Kolel (included), amount to 130, which is Ayi
62 Talmud Eser Sefirot (Part 6)
54. This is the meaning of open Thine eyes, and behold, because in
54. open Thine eyes, and behold, beca AHP re are three
times SAG, which is Pekach in G he Kolel, and
after them comes Behinat Eynaim.
the place of the Taamim.
It is s
down
Eynai
come
open
and
annu
This
item, Hey will come down and the YHV will return up. Hence, the
entire great
will b
AHP there are three times SAG, which is Pekach (open) in
Gimatria, with the Kolel, and after them comes Behinat Eynaim.
This is the meaning of open Thine eyes, because these three Ekie
in the Eynaim are Behinat Ekie in Yodin, Gimatria 161, the same
number as Einecha (Thine eyes), with the Kolel. This is also the
meaning of and behold our desolations, for here was a great
desolation, and annulment of the Melachim.
Ohr Pnimi
use in the
imatria, with t
This means that the prayer is to straighten the order and make the YHV, which
are the Taamim, above, and the SAG in the Eynaim, which is the Behinat
connection of the two Heys there come down past
o because after the Nekuda attached to the Patach in the Eynaim comes
, and the Patach remains without the connection with the lower Hey, the
m open and form a Patach . This is the meaning of and after them
s Behinat Eynaim, meaning after the Taamim implied in the Gimatria
.
behold our desolations, for here was a great desolation, and
lment of the Melachim.
is because through the returning of the order to its place as in the previous
the lower
desolation, which occurred because of the breaking of the vessels,
e corrected with the entire Tikun Kelim we have in Olam ha Tikun today.