diff --git "a/json/Kabbalah/Baal HaSulam/Introduction to Sulam Commentary/English/merged.json" "b/json/Kabbalah/Baal HaSulam/Introduction to Sulam Commentary/English/merged.json" new file mode 100644--- /dev/null +++ "b/json/Kabbalah/Baal HaSulam/Introduction to Sulam Commentary/English/merged.json" @@ -0,0 +1,395 @@ +{ + "title": "Introduction to Sulam Commentary", + "language": "en", + "versionTitle": "merged", + "versionSource": "https://www.sefaria.org/Introduction_to_Sulam_Commentary", + "text": [ + [ + "The Ten Sefirot
1. First, one must know the names of the ten sefirot. They are KḤB, ḤGT, NHYM, which are acronyms for Keter, Ḥokhma, Bina; Ḥesed, Gevura, Tiferet; Netzaḥ, Hod, Yesod, and Malkhut. These constitute the ten coverings of God’s light, which were established so that the lower beings could receive His light. This can be compared to the light of the sun, which can be viewed only through tinted lenses, which reduce its light and render it suitable for the eyes’ faculty of sight. Likewise, though on a vastly different plane, the lower beings would be unable to apprehend God’s light were it not covered by these ten coverings called the ten sefirot, for the lower the sefira, the more it obscures God’s light.1In this last point, the author of the Sulam is explaining why there are ten sefirot as opposed to only one. One sefira would not be sufficient to obscure God’s light, so each additional covering provides greater cover, reducing God’s light to a level that is comprehensible to the lower, created beings. Each subsequent sefira in the list is considered “lower” than the preceding sefirot, reflecting a greater distance from the supernal light and an increased obscuring of the light. " + ], + [ + "2. These ten sefirot are the mystical meaning of the ten holy names in the Torah: The name Eheyeh represents the sefira of Keter; the name Yah is the sefira of Ḥokhma; the Tetragrammaton, the four-letter name of God, with the vowels of the name Elohim, is Bina; the name El is Ḥesed; the name Elohim is Gevura; the Tetragrammaton with the vowels sheva, ḥolam, and kamatz2The Tetragrammaton is a word that is not pronounced as it is lettered. Accordingly, the particular pronunciation of the written Tetragrammaton will depend on the assigned vowels, and this varies depending on the Oral Tradition of the Torah's vowels. is Tiferet; the name Tzeva’ot is Netzaḥ and Hod; the name Shaddai is Yesod; and the name Adonai is Malkhut (as stated in the Zohar, Vayikra 157–163, 166–177)." + ], + [ + "3. Even though we count ten sefirot, they constitute no more than five levels, which are called Keter, Ḥokhma, Bina, Tiferet, and Malkhut. The characteristics of the sefirot are fully explained in Petiḥa LeḤokhmat HaKabbala (Introduction to the Wisdom of the Kabbala), from the beginning until section 7. It is advisable to see the detailed discussion there. Consequently, there is no need to repeat that lengthy exposition here, even though that work contains the foundation of the wisdom of Kabbala and so is worthy of study.", + "The reason we count ten sefirot is that the sefira of Tiferet encompasses six sefirot, which are Ḥesed, Gevura, Tiferet, Netzaḥ, Hod, and Yesod. Accordingly, they amount to ten. The underlying reasoning for this structure is discussed in the Introduction to the Zohar, in the Marot HaSulam commentary (p. 5). These five levels, Keter, Ḥokhma, Bina, Tiferet, and Malkhut, can be discerned in every emanated being and each creation. This parallelism applies to the totality of all the worlds, which are five worlds known as Adam Kadmon (Primordial Man), Atzilut (Emanation), Beria (Creation), Yetzira (Formation), and Asiya (Actualization), and which correspond to the five levels of Keter, Ḥokhma, Bina, Tiferet, and Malkhut. The parallelism applies equally to the smallest entity in existence, in which we can discern that its head is Keter, from its head to the chest is Ḥokhma, from the chest to the navel is Bina, and from the navel and below is Tiferet and Malkhut.3Here, the author of the Sulam references the notion that every entity in existence has an underlying structure formed of the sefirot. The sefirot are the foundation for a more complex structure called a partzuf, which is described as having a head and body parts that correspond to different sefirot. The topic of the five worlds is explained in Petiḥa LeḤokhmat HaKabbala (see sections 6–10)." + ], + [ + "Why Tiferet Encompasses Ḥesed, Gevura, Tiferet, Netzaḥ, Hod, and Yesod
4. When the five levels – Keter, Ḥokhma, Bina, Tiferet, and Malkhut – emerged into existence, they incorporated one another, such that each of them, individually, was comprised of Keter, Ḥokhma, Bina, Tiferet, and Malkhut. However, within the sefira of Tiferet, the structures of the sefirot descended from the level of the first three.4Each of the five sefirot are individually composed of all (the same) five sefirot. The point here is that the five sefirot that make up the sefira of Tiferet are lower than the sefirot making up the previous sefirot of Keter, Ḥokhma, and Bina (called “the first three”). The reason for this lower state is that the sefira of Tiferet primarily shines the light of giving (ḥassadim), while the previous, higher three levels shine the light of Ḥokhma (wisdom). As a result, the five sefirot that make up Tiferet are given different names, indicating their lower position. The author expands this point in the following lines. Consequently, within the sefira of Tiferet, the names Keter, Ḥokhma, Bina, Tiferet, and Malkhut, which are incorporated in each of the five levels, have been changed to Ḥesed, Gevura, Tiferet, Netzaḥ, and Hod, and the sefira of Tiferet contains an additional sefira called Yesod, which incorporates them all. Therefore, when we say that Tiferet encompasses six sefirot, this is not due to the elevated status of Tiferet over the first three sefirot of Keter, Ḥokhma, and Bina. Rather, it is due to the deficiency of Tiferet with respect to the light of the first three that the five levels within Tiferet – Keter, Ḥokhma, Bina, Tiferet, and Malkhut – received other names, which are Ḥesed, Gevura, Tiferet, Netzaḥ, and Hod.", + "Thus, in the sefira of Tiferet, Ḥesed is Keter, Gevura is Ḥokhma, Tiferet is Bina, Netzaḥ is Tiferet, and Hod is Malkhut. They are joined by the sefira of Yesod, which is not another level in addition to the five levels, but rather it is simply an encompassing level, since it incorporates within it all five sefirot of Ḥesed, Gevura, Tiferet, Netzaḥ, and Hod. These six sefirot are invariably identified by the acronym VAK, which is an acronym for vav ketzavot, or six extremities, which are these six sefirot of Ḥesed, Gevura, Tiferet, Netzaḥ, Hod, and Yesod.5The six extremities refer to the six directional edges or limits of every physical being: above, below, right, left, front, and back. These six extremities correspond to the six sefirot that represent the body of a partzuf: Ḥesed, Gevura, Tiferet, Netzaḥ, Hod, and Yesod. Since this descent of the five levels to Ḥesed, Gevura, Tiferet, Netzaḥ and Hod occurs only in the partzuf of Ze’er Anpin, we attribute these five changed levels only to Ze’er Anpin.6As the author of the Sulam will explain in the following sections, the sefirot are the foundation for spiritual structures called partzufim. There are five partzufim types, and each corresponds to one of the five levels discussed here. The level of Tiferet corresponds to the partzuf called Ze’er Anpin, which is the reason the author of the Sulam writes here that the lower forms of the five sefirot making up Tiferet are associated with this partzuf." + ], + [ + "Light and Vessel
5. It is impossible for light to exist in all the worlds without a vessel. The concept of a spiritual vessel is explained in Petiḥa LeḤokhmat HaKabbala, sections 3 and 4. Initially, there was only one vessel in the ten sefirot, which was Malkhut. When we say that there are five levels, namely, Keter, Ḥokhma, Bina, Tiferet, and Malkhut, all these are all only parts of Malkhut, which is called the fourth level. In other words, these sefirot are defined according to their position in the process of the completion of the vessel, which is the Malkhut that is called the fourth level (as explained in Petiḥa LeḤokhmat HaKabbala, section 5). However, after the first constriction (tzimtzum), a partition was placed upon the vessel of Malkhut, blocking the supernal light from being enclothed in it. Therefore, when the supernal light reaches the partition, the partition collides with the light and rebuffs it. This collision is referred to as the fusion through collision of the supernal light against the partition upon the vessel of Malkhut. The light that is rebuffed backward is called the “ten sefirot of the returning light,” since the light that is rebuffed ascends from below to above and enclothes the ten sefirot that are in the supernal light, known as the “ten sefirot of the direct light.” New vessels are formed from this returning light to enclothe the supernal light, replacing Malkhut, which was constricted so that it could not receive light. The content of those new vessels, which are called the “ten sefirot of the returning light,” is explained in Petiḥa LeḤokhmat HaKabbala sections 14–26." + ], + [ + "Head, Interior, End ; Mouth, Navel, Endpoint of the Legs of the partzuf
6. On account of the new vessels formed from the returning light, we can discern three aspects in each partzuf. These are called head, interior, and end. The end of section 5 above explained that the resistive force of the partition preventing the arrival of the light in the vessel of Malkhut led to a fusion through collision with the light against the partition. As a result, the ten sefirot of the returning light emerged and enclothed the ten sefirot of the direct light that is the supernal light.7“Direct light” and “supernal light” refer to the same divine light. The discussion here is analogous to a discussion of water, and the molecules of H2O that are “within” the water. Those molecules actually are the water, but sometimes we speak of water in its unity (calling it, simply, “water”), while at other times, we speak of water in terms of its more granular structure. When the author of the Sulam seeks to emphasize the unity of the divine light, he refers to it as “supernal light.” Yet, there is a structure of sefirot vessels undergirding that supernal light. When describing this more discrete perspective of the divine light, the author of the Sulam uses the term “direct light.” These ten sefirot of the returning light and the direct light are called the “ten sefirot of the head.”", + "However, these ten sefirot of the returning light, which emerge from the partition and rise upward and which enclothe the ten sefirot of the direct light, are not yet genuine vessels, because the term “vessel” is indicative of opacity, namely, the force of judgment that the partition contains, which prevents the enclothing of the light in Malkhut. There is a principle that the force of judgment is active only from the place where the judgment is located and below it, not from the place where the judgment is located and above it.8The force of judgment in a level derives from the particular amount of will to receive found within that level. This will to receive cannot operate above its own level. In kabbalistic thought, “lower level“ denotes an increase in limitations and finitude, as the concepts of barriers and containment are increasingly manifested. These concepts are expressive of the force of judgment, as judgment is the dynamic of delineation, selectivity, standards, and evaluations. Accordingly, the “amount” of judgment that exists in a particular level derives from the “amount” of the will to receive that is unique to that level. As a result, the force of judgment in a level cannot operate above that level, since the will to receive of the level is unique to the level and would be reduced in the higher level above. Since the ten sefirot of the returning light emerged from the partition and rose upward, as stated above, the force of judgment is therefore not discernible in the returning light, and the returning light is not fit to be a genuine vessel.9As the author of the Sulam explains, in order to be a true vessel, opacity is required. Thus, the returning light cannot serve as a true vessel, since it is “above” the partition. However, the returning light and its vessels serve as roots, theoretical forms of the fully formed vessels that manifest below the partition as the body. As the author of the Sulam elucidates, the theoretical vessel structure above the partition is called the head. Consequently, the ten sefirot of the returning light are called head, which means the root of the vessels but not actual vessels.", + "In addition, the Malkhut upon which the partition was placed for the fusion through collision is called mouth. This alludes to the fact that just as in a corporeal mouth the letters emerge by means of a fusion through collision of the five kinds of utterances of the mouth, so too there is a fusion through collision in the spiritual mouth through which the ten sefirot of the returning light emerge, which are the aforementioned five levels, Keter, Ḥokhma, Bina, Tiferet, and Malkhut.10Here, the author of the Sulam employs an analogy to explain why the Malkhut of the head of the partzuf is called the mouth. The mouth of the body operates to convey the intangible world of a person’s thoughts into the more tangible form of audible words. Words are compiled out of combinations of letters, which serve as “vessels” to carry our thoughts into the world, where they can be received by others. Letters serve as containers, which are inherently limiting, hence why we often misunderstand each other in verbal communication. Additionally, the formation of letters with our mouths involves the shaping of the sounds emanating from our throats through the impacting of the different parts of the mouth with each other. This is the meaning of the “fusion through collision” that we have in our mouths, analogous to the fusion through collision in the mouth of the partzuf. The fusion through collision in the mouth of the partzuf gives rise to the fully formed vessels of the body of the partzuf, which can then contain the supernal light. It is this containment that allows the supernal light to be experienced by finite beings like us, just like the containment power of letters allows our own inner worlds to be experienced by those around us. These emerging sefirot of the returning light are the vessels of the ten sefirot of the direct light, and the vessels are therefore referred to as letters.11The five vessels of the sefirot are analogous to the five parts of the mouth used for verbal articulation. They are the throat, palate, teeth, tongue, and lips. The flow of sound travels through these five “levels” and collides with them, forming the letters. This is the explanation of the ten sefirot of the head." + ], + [ + "7. Therefore,12This point returns to the middle of the previous section , explaining the logic as to why the returning light was only able to serve as complete vessels for the direct light below the partition and not above it. the ten sefirot of the direct light and the ten sefirot of the returning light had to spread from the partition and downward. The reason is that it was at that point that the ten sefirot of the returning light became vessels that receive and enclothe the ten sefirot of the direct light. At this stage, the partition is already positioned above the ten sefirot of the returning light, and therefore its opacity controls the ten sefirot of the returning light, and it is through this positioning that they are formed into vessels.", + "These ten sefirot, which are formed into actual vessels, are termed “interior” and “body“, meaning that they are the inner part, the inside, and the exterior, the body, of the partzuf. The Malkhut of the interior is termed “navel,” as in the phrase “the navel [tabur] of the earth,”13See Ezekiel 38:12. which means the center, the middle. This indicates that the Malkhut of the interior is the central Malkhut, from which its returning light, the actualized vessels of the body, were made. It can further be stated that the word for navel, tabur, comes from the letters of tov or, “good light,” indicating that the light is “good” up to that point since it is enclothed in the vessels that are suitable for receiving it. This is the explanation of the ten sefirot of the interior until the navel." + ], + [ + "8. There are two aspects of the Malkhut of the head:", + "1. The first is the terminating Malkhut, which refers to the partition preventing the supernal light from being enclothed in the vessel of Malkhut.", + "2. The second is the fusing Malkhut, for were it not for the fusion of the supernal light with the partition, in the mystical phenomenon of the fusion through collision, which gives rise to the returning light in order to enclothe the supernal light, the supernal light would not have receiving vessels and there would be no light within reality, for there is no light without vessels, as stated above.14See section 5.", + "In the Malkhut of the head these two aspects are present only in the form of two roots. The terminating Malkhut of the head is the root of the Malkhut of the body that ends the level, while the fusing Malkhut of the head is the root of the enclothing of the light in the vessels.15The partition that rests upon Malkhut has two functions. It prevents the supernal light from entering Malkhut, and also fuses with the supernal light to create the returning light. These two features are called the terminating Malkhut and the fusing Malkhut, respectively. They appear in the head of the partzuf in a “root” (theoretical) form, but then manifest fully in the body of the partzuf. The fusing Malkhut aspect is expressed in the body as the area from the mouth of the partzuf until the navel, as there, the supernal light is enclothed (an expression of “fusion”) in the partzuf. From the navel downward, the aspect of the terminating Malkhut is manifest. The terminating Malkhut, another set of ten sefirot, is the conclusion of the partzuf, marking the end of the level of existence represented by the particular partzuf. In this lower area, the supernal light is almost completely blocked out (an expression of “termination”). These two dynamics become manifest and occur in the body of the partzuf: From the mouth to the navel is where the force of the fusing Malkhut is apparent since the supernal light is enclothed in the vessels. From the navel and downward, the force of the terminating Malkhut is apparent and produces the ten sefirot of the end of the partzuf, in which each sefira emerges only with the illumination of the returning light without the illumination of the supernal light. At the point of the sefira of Malkhut of these ten sefirot of the end, each partzuf is terminated because this Malkhut is the terminating Malkhut that does not receive anything, and therefore the spreading supernal light that is within the partzuf is arrested there from continuing to lower levels.16The sefirot of the bottom part of the partzuf contain the aspect of the terminating Malkhut, and thus block the supernal light from entering the bottom area. The last sefira of the set of ten sefirot comprising this area is that of Malkhut. This Malkhut can be thought of as the embodiment of the terminating Malkhut (as explained in Petiḥa LeḤokhmat HaKabbala, section 50), and therefore, at that point in the structure, the partzuf is “terminated,” and ends. We call this “the Malkhut of the end of the legs,”17This refers to the end of the lower “extremities” of the partzuf, the bottom edge of its conceptual structure. which cuts the light and arrests the partzuf from continuing. These ten sefirot of the end, which spread from the navel and downward, to the end of the legs, are called “ten sefirot of the end” because they are all parts of the Malkhut of the end and the conclusion. However, when we say that these sefirot contain only returning light, this does not mean that they contain none of the direct light. Rather, it means that they also contain a small illumination from the direct light, but this is considered six extremities without a head.18The concept of the six extremities refers to a level characterized by the lower partzuf of Ze’er Anpin. As is explained here, this type of level is primarily illuminated with the light of giving (ḥassadim), and only slightly illuminated by the direct light, the light of Ḥokhma. It is thus described as being “six extremities without a head,” like a body that lacks a mind to animate it. The number six refers to the six lower sefirot of the level of Tiferet mentioned in section 4 above. In contrast, the levels characterized by higher partzufim are primarily illuminated by the direct light, the light of Ḥokhma. These levels are called the “first three,” referring to the first three sefirot of Keter, Ḥokhma and Bina, and the partzufim that are associated with them. See Petiḥa LeḤokhmat HaKabbala, sections 50–53." + ], + [ + "Chest
9. Up to this point, we have discussed the partzufim of Adam Kadmon. However, in the partzufim of the world of Atzilut, a new end point is added to the ten sefirot of the interior: the Malkhut of the interior, which is called “navel,” rises to Bina of the ten sefirot of the interior, where it forms an endpoint for the ten sefirot of the level of the interior.19Here, the author of the Sulam introduces the concept of the second constriction, which applies only from the level of the world of Nekudim and the partzuf of Atzilut which derives from it, and downward. In this process, the sefira of Malkhut that was positioned at the navel, the bottom of the interior aspect of the partzuf, is repositioned to the chest of the partzuf, the place of the sefira of Bina. This changes the format of the partzuf such that the interior area now ends at the point of the chest (just as Malkhut of the navel marked the end of the interior before the repositioning). Additionally, the area below the chest now becomes part of the lower area of the partzuf that was below the navel. The chest thus acts as a new separation, a new endpoint, wherein only two sefirot of the interior, Keter and Ḥokhma, and half of the sefira of Bina, remain above the chest, in the interior. The remaining sefirot of the interior “fall” below the separation, into the area of the end of the partzuf, with the six extremities. This second constriction is integral to the purpose of Creation, as the author of the Sulam will explain. This endpoint is called “chest.”", + "A diaphragm is thus inserted there. In other words, the new end point that was formed on account of the ascension of Malkhut to Bina, in the place called the chest, is called “diaphragm” based on the mystical meaning of the firmament that separates between the upper waters, which are Keter and Ḥokhma, which remained within the level of the interior, and Bina, Tiferet, and Malkhut, which were ejected from the level of the ten sefirot of the interior and became the level of the ten sefirot of the end.20The author of the Sulam explains here that the Torah alludes to this separating diaphragm in Genesis 1:7. The repositioning of Malkhut from the navel at the bottom of the interior to the level of Bina at the chest, effectively “partnering” Malkhut with Bina, causes the levels of Bina, Tiferet and Malkhut to be separated from Keter and Ḥokhma. Keter and Ḥokhma are the “waters” that lie above the firmament, and Bina, Tiferet and Malkhut are the “waters” below. Because of this diaphragm, the ten sefirot of the interior were divided into two levels: The area from the mouth to the chest is considered the ten sefirot of the interior, Atzilut, and the first three sefirot of the body; from the chest and downward, to the navel is considered the ten sefirot of the end, the level of Beria, and the six extremities without a head, like the ten sefirot of the end. With regard to the ascent of Malkhut to Bina, and the new endpoint that occurs in the middle of every level, see sections 15 and 16 below." + ], + [ + "The Inverse Relationship between Vessels and Lights
10. There is a consistent inverse relationship between the lights and the vessels. In the case of the vessels, it is the higher vessels that develop first in the partzuf. First Keter enters the partzuf, then Ḥokhma, then Bina, then Tiferet, and then Malkhut. This is why we list the vessels in the order of Keter, Ḥokhma, Bina, Tiferet, and Malkhut, that is, from highest to lowest, since that is the order of their entrance into the partzuf.", + "The reverse is the case with regard to the lights since the order of the lights is that the lower ones enter the partzuf first. Initially the light of nefesh enters the partzuf, then the light of ruaḥ, then the light of neshama, then the light of ḥaya, and then the light of yeḥida. Thus, the light of nefesh enters first, which is the light of the vessel of Malkhut, the smallest of all the lights, and at the end, the light of yeḥida enters the partzuf, which is the largest of all the lights. Consequently, we list the lights in the order of nefesh, ruaḥ, neshama, ḥaya, and yeḥida, that is, from lowest to highest, since that is the order of their entrance into the partzuf." + ], + [ + "11. Accordingly, when there is only one vessel in the partzuf, which is necessarily the highest vessel, Keter, which is the vessel that develops first, then the largest light, the one that is linked to Keter, the light of yeḥida, will not enter the partzuf. Rather, the smallest light, which is the light of nefesh, will enter the partzuf and will be enclothed in the vessel of Keter.", + "When two vessels have developed in the partzuf, which are the two largest ones, that is, Keter and Ḥokhma, the light of ruaḥ also enters the partzuf and the light of nefesh then descends from the vessel of Keter to the vessel of Ḥokhma, and the light of ruaḥ is enclothed in the vessel of Keter.", + "In this manner, when a third vessel has developed in the partzuf, which is the vessel of Bina, the light of neshama enters the partzuf, and then the light of nefesh descends from the vessel of Ḥokhma to the vessel of Bina, the light of ruaḥ leaves the vessel of Keter and enters the vessel of Ḥokhma, and the light of neshama is then enclothed in the vessel of Keter.", + "When a fourth vessel has developed in the partzuf, which is the vessel of Tiferet, the light of ḥaya enters the partzuf, and then the light of nefesh descends from the vessel of Bina to the vessel of Tiferet, the light of ruaḥ descends to the vessel of Bina, the light of neshama descends to the vessel of Ḥokhma, and the light of ḥaya is enclothed in the vessel of Keter.", + "When a fifth vessel has developed in the partzuf, which is the vessel of Malkhut, all the lights enter the vessels to which they are related. The light of yeḥida is drawn into the partzuf, and the light of nefesh descends from the vessel of Tiferet to the vessel of Malkhut, the light of ruaḥ descends from the vessel of Bina and enters the vessel of Tiferet, the light of neshama descends from the vessel of Ḥokhma and enters the vessel of Bina, the light of ḥaya descends from the vessel of Keter and enters the vessel of Ḥokhma, and the light of yeḥida enters and is enclothed in the vessel of Keter." + ], + [ + "12. You thus find that as long as all five vessels – Keter, Ḥokhma, Bina, Tiferet, and Malkhut – have not developed in the partzuf, the lights are not in their appropriate places. What is more, they maintain an inverse relationship, for if the vessel of Malkhut, the smallest vessel, is absent in the partzuf, the largest light, yeḥida, is missing. If the two lowest vessels, Tiferet and Malkhut, are absent, the two highest lights, yeḥida and ḥaya, will be missing. If the three lowest vessels, Bina, Tiferet, and Malkhut, are absent, the three highest lights, yeḥida, ḥaya, and neshama, will be missing, and so on in this manner. As long as all five vessels – Keter, Ḥokhma, Bina, Tiferet, and Malkhut – have not developed in the partzuf, there will be an inverse relationship between the vessels and the lights: If one light and one vessel are lacking, then with regard to the lights, the largest light, which is the light of yeḥida, will be missing, while the reverse is the case for the vessels. The smallest vessel will be missing, which is the vessel of Malkhut, in the manner described above." + ], + [ + "13. With this in mind, you will understand what we are saying: that through the ascent of Malkhut to Bina, the level ends under Ḥokhma, and for this reason only two sefirot remain in the level, Keter and Ḥokhma, while Bina, Tiferet, and Malkhut are negated and descend from the level (as will be explained below in section 17).21Every level is built out the five sefirot of Keter, Ḥokhma, Bina, Tiferet and Malkhut. After the second constriction, the Malkhut, which is the end of a given level, moved up and connected to Bina, moving the “end” of that level upward under Ḥokhma, inside the Bina. This movement essentially ejects the lower vessels Bina, Tiferet, and Malkhut of a given level from that level, “negating” them from their previous placement. Because of this change, from the moment of the second constriction, every level is left with two vessels of Keter and Ḥokhma, and two lights of nefesh and ruaḥ. Now this applies only from the perspective of the vessels, but from the perspective of the lights the reverse is the case. The lights of nefesh and ruaḥ remain in the level, while the lights of neshama, ḥaya, and yeḥida are negated from the level." + ], + [ + "14. With this in mind, you will understand how the Zohar will sometimes state that with the ascent of Malkhut to Bina the five letters of the name Elohim (alef-lamed-heh-yod-mem) were divided in such a manner that the two letters mem and yod remained in the level, while the three letters alef, lamed, and heh left and were negated from the level (as explained in the Introduction to the Zohar, p. 20, in the Sulam , s.v. “tziyer”).22The “ascent of Malkhut to Bina“ refers to the second constriction mentioned previously, in which Malkhut ascends from the end of a given level up to the level of Bina, connecting with Bina and creating a new endpoint in the level. On other occasions, the Zohar will say the converse, that with the ascent of Malkhut to Bina the five letters of the name Elohim were divided in such a manner that the two letters alef and lamed remained in the level, while the three letters heh, mem, and yod were negated and descended from the level (as explained in the Zohar, Bereshit 1:59).", + "The idea that the Zohar is conveying is that the five letters of Elohim represent the mystical meaning of the five vessels, Keter, Ḥokhma, Bina, Tiferet, and Malkhut, and the five lights, nefesh, ruaḥ, neshama, ḥaya, and yeḥida. With the ascent of Malkhut to Bina, from the perspective of the vessels Keter and Ḥokhma remained in the level, which correspond to the two letters alef and lamed, while the three letters heh, yod, and mem descended from the level. Conversely, from the perspective of the lights, the two final letters, mem and yod, which allude to the two lowest lights, nefesh and ruaḥ, are the ones that remained in the level, whereas the three initial letters, alef, lamed, and heh, which allude to yeḥida, ḥaya, and neshama, are the ones that left and were negated from the level.", + "Accordingly, in the Zohar’s introduction, the Zohar is speaking of the five lights, nefesh, ruaḥ, neshama, ḥaya, and yeḥida, which are hinted at by the five letters of Elohim. It therefore states that mem and yod remained and alef, lamed, and heh left the level. On the other hand, in Bereshit, volume 1, the Zohar is discussing the five vessels, Keter, Ḥokhma, Bina, Tiferet, and Malkhut, which are also alluded to by the five letters of Elohim. Consequently, it states the converse, that alef and lamed remained in the level, while the three letters heh, yod, and mem left the level. These observations must be kept in mind, and one must consider on each occasion whether the reference is to the lights or the vessels, and this will resolve many apparent contradictions." + ], + [ + "The Ascent of Malkhut to Bina
15. It is important to fully understand the concept of the tempering of Malkhut in Bina, which is the root of the whole wisdom of Kabbala.23The wisdom of the Kabbala describes the formation and governing of the higher and lower worlds. The ascent of Malkhut to Bina is a fundamental conceptual component of this process. This ascent acts as the driver of these formations, the myriad structures that comprise the worlds of Atzilut, Beria, Yetzira and Asiya and their contents.  Malkhut is the mystical meaning of the attribute of judgment through which the world cannot exist.24After the first constriction, Malkhut, which is the will to receive, was unable to directly receive the supernal light. As a result, Malkhut operates as a force that limits the light and imposes darkness upon the vessels. This limiting dynamic is the “attribute of judgement” discussed here. In contrast, Bina represents the “will to bestow,” which is not affected by the first constriction and is not a force that limits the supernal light. The limiting force of Malkhut is described in Kabbala as a harsh force, blocking out the supernal light. As a result, the ascent of Malkhut to Bina is meant to temper that harshness by mixing together the limiting force of Malkhut with the bestowing dynamic of Bina. Therefore, the Creator raised Malkhut to the sefira of Bina, which is the attribute of mercy. The Sages alluded to this idea: “Initially it was God’s intent to create the world through the attribute of judgment,” that is, through Malkhut alone, which is the attribute of judgment. “When He saw that the world could not exist with the attribute of judgment alone, He preceded it with the attribute of mercy, partnering it with the attribute of judgment” (Bereshit Rabba, end of 12). Through the ascent of Malkhut to Bina, Malkhut receives the form of Bina, which is the attribute of mercy, and then Malkhut directs the world through the attribute of mercy.", + "This ascent of Malkhut to Bina occurs in each and every level, from the beginning of the world of Atzilut until the end of the world of Asiya. There is no level that does not contain ten sefirot: Keter, Ḥokhma, Bina, Ḥesed, Gevura, Tiferet, Netzaḥ, Hod, Yesod, and Malkhut. The Malkhut that is in every level ascended to Bina in that level and was tempered there." + ], + [ + "The Division of Each Level into Two Halves
16. It is known that Malkhut arrests the light of each sefira and every level. In other words, Malkhut arrests the light in the level from spreading into Malkhut itself. This arresting force derives from the force of the constriction that was placed on Malkhut, so that it cannot receive the supernal light. Therefore, the light of the level is drawn forth only up until Malkhut. When the light reaches the partition that is upon Malkhut it is arrested, at which point a fusion through collision occurs with the light on the partition that is on Malkhut (as explained in Petiḥa LeḤokhmat HaKabbala, section 14).", + "Consequently, since the Malkhut of the level ascended to the Bina in that same level, the Malkhut arrested the light in the place to which it ascended, that is, in the middle of Bina.25This ascent of Malkhut to Bina is referred to as the second constriction, and is referred to in Petiḥa LeḤokhmat HaKabbala, sections 57 – 58. The half of Bina, and Tiferet and Malkhut, which are situated under the terminating Malkhut, which is now situated in Bina, left their original level and became a separate, second level under Malkhut. Thus, on account of the ascent of Malkhut to Bina, each level has been divided in half, so that Keter, Ḥokhma, and half of Bina, which are above Malkhut, remained in the level, while half of Bina, Tiferet (which contains Ḥesed, Gevura, Tiferet, Netzaḥ, Hod, and Yesod), and Malkhut left the level and became the level below it. This blockage performed by Malkhut in the middle of Bina is called a diaphragm. Keep this in mind." + ], + [ + "17. Each level is meant to contain five lights, which are called yeḥida, ḥaya, neshama, ruaḥ, and nefesh. These are enclothed in five vessels called Keter, Ḥokhma, Bina, Tiferet (which contains Ḥesed, Gevura, Tiferet, Netzaḥ, Hod, and Yesod), and Malkhut. Since, on account of the ascent of the Malkhut to Bina, only two whole vessels are left in the level, Keter and Ḥokhma, while three vessels, Bina, Tiferet, and Malkhut, are missing from it, only two of the lights remain, nefesh and ruaḥ, which are enclothed in the two vessels of Keter and Ḥokhma, while the three lights of neshama, ḥaya, and yeḥida are missing from it, since they have no vessels in which they may be enclothed.", + "It turns out that the level is lacking the lights of the first three sefirot, since on account of the ascent of Malkhut to Bina the level is cleaved into two halves: Half of it remains in the level, namely the vessels Keter and Ḥokhma and the lights ruaḥ and nefesh, while half of it left the level, specifically the vessels Bina, Tiferet, and Malkhut and the lights neshama, ḥaya, and yeḥida.", + "Therefore, this ascent of Malkhut to Bina is alluded to through the mystical meaning of the yod that enters the or, light (spelled alef-vav-resh) of the level, so that or becomes avir, air (spelled alef-vav-yod-resh). Due to the ascent of the Malkhut to Bina, the level lost the light of its first three sefirot and remained at the height of ruaḥ and nefesh, which is called air (as explained in Zohar, Bereshit 1:32, and in the Sulam there, s.v. “beka”).", + "This concept is also hinted at in the five letters of the name Elohim (alef-lamed-heh-yod-mem), which can be divided into two halves: mi eleh (mem-yod, and alef-lamed-heh), so that the two letters of mem and yod allude to the two lights of ruaḥ and nefesh, which are enclothed in the two vessels, Keter and Ḥokhma, that remained in the level, while the three letters of alef, lamed, and heh allude to the three vessels that left the level, Bina, Tiferet, and Malkhut, as stated in section 14 above." + ], + [ + "The Descent of Malkhut from Bina to Its Place
18. However, through the ascent of the feminine waters, which stem from the Torah and prayer of the lower creations, a supernal illumination is drawn forth from Ḥokhma and Bina of Adam Kadmon, which removes Malkhut from Bina in each level and lowers it to its place (as explained in Zohar, Vayak’hel 41, s.v. “vehe’arah“). The three vessels, Bina, Tiferet, and Malkhut, had previously left the level due to the entry of the yod (which is Malkhut) into the or (light) of the level, which arrested the level under Ḥokhma, and the or, light, became avir, air; Now, once Malkhut has descended from there and the yod (Malkhut) has left avir, the vessels return to their levels, and once again there are five vessels in the level: Keter, Ḥokhma, Bina, Tiferet, and Malkhut. Since there are five vessels, all five lights – yeḥida, ḥaya, neshama, ruaḥ, and nefesh – are enclothed in them once more, and the avir reverts to being or, as the height of the first three lights has returned to the level, and they are called or." + ], + [ + "A Phase of Immaturity and a Phase of Maturity
19. It has thus been explained that due to the ascent of Malkhut to Bina, two phases take place in each level: a phase of immaturity and a phase of maturity. With the ascent of Malkhut to Bina, Malkhut arrests the level there under Ḥokhma, and the Bina, Tiferet, and Malkhut of the level leave the level and enter the level below. Therefore, only the vessels of Keter and Ḥokhma and the lights of ruaḥ and nefesh remain in the level, and the level is consequently lacking the first three lights. This is the phase of immaturity (as stated above in section 17).", + "After the lower creations raise the feminine waters and draw forth the illumination from Ḥokhma and Bina of Adam Kadmon, which removes Malkhut from Bina, the three vessels of Bina, Tiferet, and Malkhut, which fell to the level below, return and ascend from there to their level as before. Since the five vessels, Keter, Ḥokhma, Bina, Tiferet, and Malkhut, are in their level, the five lights, yeḥida, ḥaya, neshama, ruaḥ, and nefesh, become enclothed in them once more (as stated above in section 18). This is the phase of maturity of the level. (It would be informative to refer to the Introduction to the Zohar, page 20, in the Sulam , s.v. “tziyer” where this idea is explained).", + "It has thus been explained that due to the falling of Bina, Tiferet, and Malkhut from their level to the level below, the level is in a state of immaturity, that is, lacking in the lights of the first three, and through the return of Bina, Tiferet, and Malkhut to the level, the level is in a state of maturity, that is, with the filling of the first three vessels with their respective lights." + ], + [ + "How the Lower Level Ascends to Its Upper Level
20. By means of this ascent of Malkhut to Bina, the connection and the possibility for the ascent of each lower level to the level above it has been prepared.26This section describes how a lower level can ascend to a higher level. In order for this ascent to take place, there must be an equating of form between the two levels (recall that in spiritual matters, an equating of form means connection and unification). Through the process of feminine waters which will be explained more extensively, the Malkhut leaves its position within Bina. This removal of Malkhut allows the displaced sefirot of Bina, Tiferet and Malkhut of the higher level (the ones displaced by the ascent of Malkhut to Bina) to return to their higher place (the state of maturity). The important point added in this section is that while these displaced sefirot were in the lower state, they united with the sefirot of that lower level. When they subsequently return to their higher state, they remain united with those sefirot of the lower level, and they pull those isefirot up with them. Thus, the ascent of feminine waters allows lower levels of existence to be elevated to higher levels. This elevated state further allows those lower levels to access amounts of supernal light and brains that would otherwise have been restricted to them in their lower state. For there is a rule that an upper level which descends to the lower level below becomes like it, and likewise a lower level that ascends to the upper level above becomes like it. Therefore, when the level is in a state of immaturity – that is, when the terminating Malkhut ascends to Bina, expelling Bina, Tiferet, and Malkhut from that level to the level below it – those sefirot of Bina, Tiferet, and Malkhut become one level with the level below it since the upper level that descends to the level below becomes like the lower level.", + "Consequently, when the level is in a state of maturity – that is, when Malkhut returns and leaves Bina and comes back to its place – and the Bina, Tiferet and Malkhut that fell from Bina return to their level – they also take with them the lower level where they were residing at the time of their fall. Since they became a single level with the lower level at the time of their fall, and they became attached to it as one, they therefore also take it with them upon their return to the higher level, raising the lower level to the higher level. In accordance with the rule that a lower level that ascends to an upper level becomes like it, it follows that the lower level receives all the lights and brains that exist in the higher level.", + "It has thus been explained how the ascent of Malkhut to Bina brought about a connection between the levels, so that each level can ascend to the level above it. Furthermore, even the lowest degree can ascend to the loftiest level through this connection that has been achieved through the falling of Bina, Tiferet, and Malkhut from each level to the level below it (as explained in Sulam on Zohar, Vayak’hel 41, s.v. “vezeh amru”)." + ], + [ + "The Immature and Mature States of Yisrael Sabba and Tevuna and Ze’er Anpin and Nukba
21. After explaining the ascent of Malkhut to Bina in broad outlines, how it occurs in each and every level of the four worlds of Atzilut, Beria, Yetzira, and Asiya, these matters will now be explained in detail. Let us take, as an example, the two levels called Yisrael Sabba and Tevuna and Ze’er Anpin and Nukba that are in the world of Atzilut. Due to the ascent of the Malkhut of Yisrael Sabba and Tevuna to the Bina of Yisrael Sabba and Tevuna, in the state of immaturity, the three sefirot of Bina, Tiferet, and Malkhut of Yisrael Sabba and Tevuna left and fell to the level below Yisrael Sabba and Tevuna, which is Ze’er Anpin and Nukba, and these sefirot of Bina, Tiferet, and Malkhut became attached to the level of Ze’er Anpin and Nukba at the time of their fall. Therefore, when the time of maturity arrived, when the Malkhut reverted and left the Bina of Yisrael Sabba and Tevuna and came back to its place, so that Bina, Tiferet, and Malkhut of Yisrael Sabba and Tevuna returned from their fall and came back to the level of Yisrael Sabba and Tevuna, they also raised the level of Ze’er Anpin and Nukba along with them, since they were attached to it at the time when they were in the state of immaturity, when they fell. It thus follows that the level of Ze’er Anpin and Nukba also ascended and became one with the level of Yisrael Sabba and Tevuna, likewise receiving the same lights and brains that are fit for the level of Yisrael Sabba and Tevuna." + ], + [ + "If not for the Ascent of Malkhut to Bina, Ze’er Anpin and Nukba Would Not Be Fit for brains
22. At this stage, it should be understood that on their own, Ze’er Anpin and Nukba are unfit to receive the brains at all, because the source of Ze’er Anpin and Nukba is from below the navel of Adam Kadmon (see section 8 above). It is there that the Malkhut of the attribute of judgment is dominant, and the force of the first constriction rests upon that region, and it is thus unfit to receive the supernal light.27As will be explained in the next sections and the accompanying footnotes, the area below the navel of Adam Kadmon referred to here represents an area of Adam Kadmon that has no access to the supernal light. At the point of the navel and below, the power of Malkhut is dominant. Malkhut cannot serve as a vessel for the supernal light because it is only will to receive, and has no capacity for giving, making it too different from the supernal light that is wholly giving. Therefore, any vessel that is within this area is restricted from receiving the supernal light. Now, however, when Bina, Tiferet, and Malkhut of Yisrael Sabba and Tevuna have raised up the level of Ze’er Anpin and Nukba to the level of Yisrael Sabba and Tevuna, the level of Ze’er Anpin and Nukba have become like the level of Yisrael Sabba and Tevuna, and they are able to receive the supernal light like Yisrael Sabba and Tevuna." + ], + [ + "23. Now the statement of the Sages cited above can be properly understood:28See section 15. “Initially, it was God’s intent to create the world through the attribute of judgment” – that is, through the Malkhut of the first constriction, which is the attribute of judgment.29fter the placement of the partition resulting from the first constriction, Malkhut was unable to directly receive the supernal light. As a result, Malkhut operates as a force that limits the light and imposes darkness upon the vessels. This limiting dynamic is the “attribute of judgement” discussed here. The term “world” should be explained as referring to the Ze’er Anpin and Nukba of Atzilut, which are called “world.” It can also be interpreted as referring to this world, which receives supernal light from the level of Ze’er Anpin and Nukba of Atzilut, for everything that is received in the level of Ze’er Anpin and Nukba of Atzilut can be received by human beings in this world, whereas anything that is not received in the level of Ze’er Anpin and Nukba of Atzilut cannot be received by human beings in this world, as we cannot receive from any level above the level of Ze’er Anpin and Nukba in Atzilut.30This level of Atzilut can be thought of as a sort of divine root of our world. There are many levels that are higher than this level of Atzilut, but since they are beyond the root of our world, and similarly, beyond the root of our very selves, we have no way of accessing them. If we think of the different levels and layers as coverings or filters for the supernal light, then the intensity or radiance of the supernal light above this level of Atzilut is beyond our capacity. Only after it is filtered through this layer does it begin to reach states that are accessible to us. The root of our souls derives from Ze'er Anpin and Nukba, the root of this world. Therefore, since the root of Ze’er Anpin and Nukba is below the navel of Adam Kadmon, where the Malkhut of the attribute of judgment is dominant, Ze’er Anpin and Nukbacannot receive the supernal light and continue to exist, on account of the constriction of Malkhut which controls them. All the more so, this world cannot exist.31At this point in the discussion, the author of the Sulam is addressing the state of things if there would not have been a second constriction, which is the ascent of Malkhut to Bina. He does so in order to substantiate the explanation of the words of the Sages regarding the partnering of judgment with mercy to create the world. The issue here is that the root in Adam Kadmon of the lower part of the world of Atzilut, which is Ze’er Anpin and Nukba, is positioned below the navel of Adam Kadmon. This area of the partzuf of Adam Kadmon is the end of that higher partzuf, the area where the supernal light cannot enter. This means that the supernal light has no way of reaching Ze’er Anpin and Nukba, which is the partzuf and level of Atzilut that is the root of our world. Accordingly, in this state, our world cannot exist, as it would have no access to the supernal light that provides lifeforce for existence. As the author of the Sulam goes on to explain, the ascent of Malkhut to Bina allows for Ze’er Anpin and Nukba to ascend to the higher level of Yisrael Sabba and Tevuna, the roots of which are above the navel of Adam Kadmon. It is this elevation that allows for our world to exist, as it allows Ze’er Anpin and Nukba to receive supernal light, and in turn, to transmit that light to the lower levels. ", + "This is the meaning of the continuation of the statement of the Sages: “When He saw that the world could not exist with the attribute of judgment alone, He preceded it with the attribute of mercy, partnering it with the attribute of judgment.” This means that He raised up Malkhut which is the attribute of judgment, of every level, to Bina which is the attribute of mercy, of the level. The Malkhut of Yisrael Sabba and Tevuna ascended to the Bina of Yisrael Sabba and Tevuna, as a result of which Bina, Tiferet, and Malkhut of Yisrael Sabba and Tevuna, fell to the level below Yisrael Sabba and Tevuna, which is Ze’er Anpin and Nukba, and became attached to them. As a consequence, when the level of Yisrael Sabba and Tevuna reached a state of maturity, where the Malkhut reverted and descended from Bina of Yisrael Sabba and Tevuna to its place, and the three vessels Bina, Tiferet, and Malkhut of Yisrael Sabba and Tevuna, returned to their place, to Yisrael Sabba and Tevuna, as before, they also took with them the level of Ze’er Anpin and Nukba that was attached to them. They raised them to the level of Yisrael Sabba and Tevuna, and the level of Ze’er Anpin and Nukba became like the level of Yisrael Sabba and Tevuna, meaning they became fit to receive the supernal light like Yisrael Sabba and Tevuna (as stated in section 21 above). Accordingly, Ze’er Anpin and Nukba receive the supernal light of Yisrael Sabba and Tevuna and give to this world, and only now this world can exist. However, without the combination of the attribute of judgment with the attribute of mercy – that is, if the Malkhut of Yisrael Sabba and Tevuna had not ascended to the Bina of Yisrael Sabba and Tevuna – then the Bina, Tiferet, and Malkhut of Yisrael Sabba and Tevuna would not have fallen to Ze’er Anpin and Nukba, and there would have been no possibility of Ze’er Anpin and Nukba ascending to Yisrael Sabba and Tevuna. In that case, they would not have been able to receive the supernal light on behalf of the world, and the world could not exist. The ascent of Malkhut to Bina has now been explained." + ], + [ + "Rectification of Lines
24. Now in the first three partzufim of Adam Kadmon, which are referred to as gulgalta, Ab, and Sag of Adam Kadmon, the sefirot were on one line, one below the other. However, in the world of Nekudim (Points), which enclothes from the navel and below, of Adam Kadmon,32This terminology refers to how different layers and partzufim are “positioned” relative to each other. The enclothing here means that the level of the world of Nekudim operates in the spiritual environment that is from the navel of the world of Adam Kadmon and downward. As was discussed previously, and as will be discussed further, a partzuf has a head, body and end. Each of these different areas of a partzuf have different dynamics with regards to the supernal light flowing through the partzuf. The point here is that the world of Nekudim only begins below the navel of Adam Kadmon, while the previous partzufim of Adam Kadmon are all above the navel. This difference sets the stage for the discussion of the rectification of lines. a rectification of lines occurred in the first three sefirot, but not in the seven lower sefirot. In the world of Atzilut, a rectification of lines transpired in the seven lower sefirot as well.33This section begins the discussion of the rectification of lines, a process resulting from the second constriction. In the previous section, the author of the Sulam explained that the second constriction caused Malkhut, the fourth level, to ascend and mix together with the second level, the level of Bina. Prior to the second constriction, the sefirot were said to be stacked in one column. The reason for this was that each sefirot structure had one partition upon the level of Malkhut to interact with the direct light, and therefore only one element of opacity from that Malkhut within the structure. This opacity gave rise to the returning light which served to enclothe the direct light, creating a single column or structure of contained light. After the second constriction, however, each structure of sefirot interacting with the direct light has two imprints of Malkhut and Bina (and therefore effectively two partitions), which generate two different columns of light. These two columns are called “lines,” and they also require a third column or line to mediate between them." + ], + [ + "Two Aspects of the Rectification of Lines
25. The underlying reasoning is that the rectification of lines that occurred in the ten sefirot results from the ascent of Malkhut to Bina, becoming the female to Ḥokhma, so that as a result two sides were formed in the ten sefirot.34The concept of “female” in Kabbalistic thought is that of a vessel, possessing limits and boundaries. The ascent of Malkhut to Bina intermingles elements of the limitations and judgments found in Malkhut as a result of the first constriction within Malkhut, with the sefira of Bina. This limiting dynamic in Bina is explained further in the following sections. The Malkhut that was intermingled with each and every sefira became the left side of the sefira, while the sefira itself is considered the right side in the sefira, with the left side impairing the right side.35As the author of the Sulam explains, the two sides are in a conflict for dominance. Recall that in Kabbalistic thought, positional language is not literal. Thus, “right” refers to the spiritual dynamic of giving, expressed by a column of the light of giving (the light of ḥassadim). “Left” refers to a context that lacks the light of giving, reflected here by Malkhut, which only draws the light of Ḥokhma, the column of light on the “left.” The conceptual conflict operating here can be thought of as a contest between the two kinds of light. The light of Ḥokhma is drawn from the Creator, serving as the animating lifeforce of the created beings. These attributes indicate a certain superiority to this light. However, the light of giving (ḥassadim) reflects the desire of the created beings to “give back” to the Creator, reflecting their capacity for giving, and thus, attaching themselves to the Creator through an equating of form. Accordingly, one of these lights (Ḥokhma) pertains more to receiving, while the other (ḥassadim) pertains more to giving. The rectification of lines is the process by which these lines can become incorporated together, allowing the receiving to be one of “receiving in order to give.” Then the supernal light engaged in a fusion through collision on the partition of judgments of this Malkhut that ascended to Bina, and the height of giving (ḥassadim) that emerged through this fusion through collision of the supernal light upon the partition of that Malkhut became a middle line that unites and equates the two lines with one another. Were it not for the judgments in Malkhut, there would be no fusion through collision, and the light of giving would not be plentiful.36Since the only light of this level is the light of giving, when the supernal light interacts with the partition in the fusion through collision here, it leads to the rise of a column (the middle line) of returning light of the light of giving. This excess giving, deriving from the vessel of Malkhut, is described by the author of the Sulam as an excess of the light of giving within the level. This excess reflects the activation of Malkhut within the level so that it is now considered equal to the right side (In Talmud Eser Sefirot, Vol. 7, section 56, the author of the Sulam provides an alternative explanation for this rectification). Because this level is only the level of the first three sefirot of the larger level, it only requires the light of giving (as it is a third level, a level of Bina out of the five overall levels), and so this rectification of Malkhut is sufficient. As the author of the Sulam proceeds to explain, the lower six sefirot (the six extremities) will need the illumination of the light of Ḥokhma, and therefore, the rectification process for that lower level will need to be more extensive. Consequently, the Malkhut, which is the left side, became as important as the sefira itself, which is the right side.", + "It is known that the beginning of the rectification that takes place by way of the ascent of Malkhut to Bina occurs in the world of Nekudim, which emerged after the partzuf of Sag of Adam Kadmon. Accordingly, the rectification of the three lines also begins from the world of Nekudim since one is dependent on the other. This is not the case for the first three partzufim of Adam Kadmon, galgalta, Ab, and Sag, which preceded the world of Nekudim. The ascent of Malkhut to Bina had not yet transpired in them, and therefore they did not contain three lines but just one line.37The ascent of Malkhut to Bina that takes place in the second constriction only begins in the world of Nekudim. Since this ascent is the cause of the three “lines” or columns of light in the rectification of lines, the worlds preceding this ascent only have one column of light within them." + ], + [ + "26. This kind of rectification is possible only in the first three sefirot of the world of Nekudim. These first three sefirot are the first three of Bina, since the light of giving within them is the light of the first three sefirot of the level. The light of giving is their very essence, because they never receive the light of Ḥokhma (as explained in the Introduction to the Zohar, in the Sulam , s.v. “vehu mita’am”).38The world of Nekudim is from the level of Sag of Adam Kadmon which is Adam Kadmon's third level and partzuf. The third level in the structures of the sefirot and partzufim is the level of Bina, which contains the light of giving. Recall that each level (like the level of Bina discussed here) is also composed of five levels (the five main sefirot). The point in this section is that the first three sefirot of the level of Bina (the level of Sag and by extension, the world of Nekudim) contain the light of giving. The lower six sefirot, in contrast, require the illumination of the light of Ḥokhma, and thus, a more complex rectification, as this section and those following explain. Therefore, the height of the light of giving that emerged from upon the partition of Malkhut is sufficient to unite the two lines, right and left, with each other and to return the first three lights to the sefirot. This is not the case with the seven lower sefirot in the world of Nekudim, which are Ze’er Anpin, whose essence is giving illuminated by Ḥokhma (as explained in Talmud Eser Sefirot 1:1:50), illustrating that the seven lower sefirot require Ḥokhma. Since Malkhut is intermingled with all the sefirot, they cannot receive Ḥokhma,39The presence of Malkhut in each of the sefirot, resulting from the second constriction, means that the light of Ḥokhma cannot be received by these sefirot below the diaphragm. The first constriction which took place within Malkhut means that the light of Ḥokhma is rejected by Malkhut, and these lower six sefirot that are now intermingled with Malkhut because of the second constriction, reject the light as well. and therefore they are in a state of lack and impairment as long as Ḥokhma does not illuminate them.40Unlike the level of Bina in a given level, which does not draw the light of Ḥokhma, but only the light of giving (ḥassadim), the lower seven sefirot do draw Ḥokhma and are considered impaired as long as they are unable to do so. The presence of Malkhut intermingling with these lower sefirot means they cannot draw the light of Ḥokhma.", + "Consequently, the height of the light of giving that emerged from upon the partition of Malkhut is not at all effective for them in equating the two lines, right and left, with each other. The judgments in the left, which are the judgments of the Malkhut that ascended to Bina, impair the right and distance the light of the first three from it. Thus, the rectification of the lines of the first three is not at all effective in rectifying the two lines, right and left, that are in the six extremities, since the six extremities in all the sefirot are from the incorporation of Ze’er Anpin there, and as long as the level of the six extremities does not have the illumination of Ḥokhma it is in a state of lack and impairment.41The rectification described in section 25 only applies to the higher aspect of the level, known as the “first three.” The “first three” is a general term loosely describing the higher aspect of a level by referencing the three upper sefirot of Keter, Ḥokhma and Bina. The point here is that the higher aspect of the level was broken apart by the second constriction and ascent of Malkhut but was then rectified through the fusion through collision and middle column described in section 25. This same process cannot work for the lower sefirot of the level, the six extremities. As explained in the following paragraphs, the “first three” are composed of the light of giving, while the lower sefirot require the light of Ḥokhma. As a result, a different method is employed to allow the light of Ḥokhma to ultimately be received by Malkhut in the lower levels. " + ], + [ + "The Rectification of Lines in the Seven Lower Ones and in Yisrael Sabba and Tevuna
27. Therefore, the first rectification required for the seven lower sefirot is to initially bring down the judgments in the Malkhut that mingled with the sefirot, that is, simply to extend illumination from Ḥokhma and Bina of Adam Kadmon, which brings down the Malkhut from Bina and returns it to its place (as stated in section 18 above).42The yearning of the lower sefirot for the light of Ḥokhma triggers the process of rectification that ultimately leads to their receiving the illumination of Ḥokhma. The yearning from below activates the levels of Ḥokhma and Bina of Adam Kadmon, which shine their light down into the levels that are constricted by the second constriction. This illumination, in a series of stages described further in later sections, removes Malkhut from Bina and returns it to its place. This allows the sefirot that were dislocated to the lower levels to return to their original place. Because of their relationship with that lower level, however, they retain a certain distance from their original level, represented by them operating now as the “left side” of the level. Then the three vessels of Bina, Tiferet, and Malkhut return to the sefira and become the left line, while Keter and Ḥokhma, which remained there, become the right line. Since the level has been made whole by having the five vessels, Keter, Ḥokhma, Bina, Tiferet, and Malkhut, all five lights, nefesh, ruaḥ, neshama, ḥaya, and yeḥida, return to it (as explained there), and the light of Ḥokhma returns to the level. The middle line can then unite the two lines with each other and complete the level with all its rectifications." + ], + [ + "28. The second rectification is to strengthen the diaphragm (mentioned in section 16 above), which is the arresting force of the Malkhut that ascended to Bina, in such a manner that it will never be negated. Even when the Malkhut descends from Bina, its arresting force remains in the place of Bina. The Bina, Tiferet, and Malkhut that are returning to connect with the level must rise above the diaphragm, where they reconnect with the level. However, when they are situated below, under the diaphragm, they cannot connect with the level, even though the Malkhut has already descended from there, since its arresting force remains even after its descent from there." + ], + [ + "29. When Bina, Tiferet, and Malkhut rise above the diaphragm and reconnect with the level, they do not become a single, seamless level with the two vessels of Keter and Ḥokhma. There remains a gap between the two vessels of Keter and Ḥokhma, which were never impaired since they did not leave their level, and the three vessels of Bina, Tiferet, and Malkhut, which left their level and were impaired at the time of immaturity and have now returned. This gap renders them into two lines, right and left. Keter and Ḥokhma of the level become the right line, while Bina, Tiferet, and Malkhut become the left line (as explained in the Sulam 's commentary on Vayak’hel, section 130, s.v. “vezeh”). " + ], + [ + "30. This gap, and this right and left, do not refer to a location, God forbid, as that which is spiritual is beyond place and transcends time. Rather, “gap” means that they do not want to connect with each other. “Right” refers to the light of giving and “left” means the light of Ḥokhma.", + "The idea conveyed here is that Keter and Ḥokhma of the level, which remain in the level at the time of immaturity43The time of immaturity is a reference to the state of the sefirot resulting from the second constriction, before any rectifications, when Malkhut is partnered with Bina. with the light of giving, are satisfied with this light of giving at the time of maturity as well, that is, also after the Malkhut has descended from Bina, because this light was not impaired, as stated above.44The light of giving is not impaired or impacted by the ascent of Malkhut to Bina. Malkhut is the essence of the will to receive, the vessel meant to receive the light of Ḥokhma. After the first constriction, the light of Ḥokhma could no longer be received by the vessel of Malkhut, so Malkhut is considered “dark.” Thus, when Malkhut ascends to Bina, it stops the light of Ḥokhma from manifesting in the level. It has no impact on the light of giving, however, because the first constriction was only for the light of Ḥokhma. Accordingly, the light of giving was not impaired by the ascent of Malkhut. They do not wish to receive the light of Ḥokhma45These sefirot, operating in the level of Sag of Adam Kadmon, are the essence of the level of Bina (which is synonymous with Sag, the Bina of Adam Kadmon). Bina does not yearn for the light of Ḥokhma, as it is the essence of the light of giving. Therefore, these vessels, unaffected by the second constriction, since they did not descend beneath the diaphragm, are not “interested” in the light of Ḥokhma. They form the right line, the column of the light of giving. As the section explains, the sefirot of Bina, Tiferet and Malkhut, now possessing some of the qualities of the level below with which they interacted during the second constriction (the phase of immaturity), remain divided by the diaphragm and now operate as the left side. and the first three lights of neshama, ḥaya, and yeḥida, which just returned to the level, along with the return of Bina, Tiferet, and Malkhut to the level (as stated in section 18 above). Therefore, the Keter and Ḥokhma are considered the right line, the light of giving. Bina, Tiferet, and Malkhut, which upon their return to the level brought the light of Ḥokhma and the first three to the level, do not want to connect with Keter and Ḥokhma. This is because Keter and Ḥokhma hold on to the light of giving, which they had at the time of immaturity, whereas Bina, Tiferet, and Malkhut have higher regard for the light of Ḥokhma, which just arrived in the level. They are therefore considered the left line because they hold on to the light of Ḥokhma." + ], + [ + "31. This gap between the right line and the left line is also considered a dispute between the right and the left (as explained in Bereshit I, page 57, s.v. “vezeh”; Idra Rabba 214). The right line, which holds on to the light of giving, wants to negate the light of Ḥokhma in the left line and to give control solely to the light of giving, while the left line, which holds on to the light of Ḥokhma, wants to negate the light of giving in the right line and to give control to the light of Ḥokhma.46The conceptual conflict operating here can be thought of as a contest between the two kinds of light. The light of Ḥokhma is the essence of the Creator, serving as the animating lifeforce of the created beings. These attributes indicate a certain superiority to this light. However, the light of giving (ḥassadim) reflects the desire of the created beings to “give back” to the Creator, reflecting His capacity for giving. Thus, the light of Ḥokhma represents the receiving of life force by the created being, while the light of giving represents the desire of the created being to emulate the Creator and reciprocate toward Him. These opposing dynamics require the mediating dynamic of the middle line to unite the two sides into a synergy. On account of this dispute, neither of them illuminate. The light of giving in the right line lacks the light of Ḥokhma and is like a body without a head,47The lack of the light of Ḥokhma represents a lack of animating lifeforce from the Creator, which is the light of Ḥokhma. Conversely, the lack of the light of giving means that the light of Ḥokhma cannot be received by Malkhut, because of the first constriction, leaving the vessel dark. while the light of Ḥokhma in the left line is entirely dark, as the light of Ḥokhma cannot illuminate without the light of giving (as explained in Bereshit I, page 47, s.v. “nafak”)." + ], + [ + "32. The only remedy for this dispute is by means of the middle line, which is formed by the lower one ascending there as feminine waters, in the mystical meaning of the middle line.48The “lower one” refers here to the level underneath the upper level in which the second constriction transpired. Recall that when Malkhut ascended to Bina, it caused Bina, Tiferet and Malkhut of that level to be blocked from that level and descend to the level below. In the phase of maturity, these sefirot return to their place (though there is still a division between them and the remaining sefirot of Ḥokhma and Keter, because of the diaphragm, as explained above). In addition to the return of these descended sefirot to their place, the sefirot of the lower level also desire to ascend to the upper level. As the author of the Sulam explains, this is because these lower sefirot, through their interaction with the descended upper sefirot, develop an affinity for that original higher level. Their yearning to receive from that level is the concept of the ascent of “feminine waters.” A fusing from the supernal light occurs on the partition of the lower one, which is called the partition of ḥirik, and the height of the light of giving emerges from upon it, which is the mystical meaning of the middle line.49Because this rectification, and the subsequent illumination of Ḥokhma, is achieved through the vessels of the level below, this vessel is symbolized by the ḥirik vowel, a dot that floats below the letter, and which represents the partition of the vessel of Malkhut from below. On the one hand, this partition diminishes the first three of the left line, and on the other hand it increases the light of giving.50The excess light of giving generated by this column reduces the light of Ḥokhma from a full column to a column of six extremities. As the author of the Sulam explains, this allows the light of Ḥokhma to be enclothed in the light of giving so that the light of Ḥokhma can then be received by Malkhut and the lower levels (including our world). In both regards, it compels the left line to unite with the right line.", + "Thus, the light of the six extremities of Ḥokhma of the left line is enclothed in the light of giving of the right line, which it can now illuminate, and thus the left line is complete. Likewise, the light of giving in the right line unites with the Ḥokhma of the left line and thereby attains the light of the first three, and the right line is complete.", + "Consequently, it can be seen how the middle line completes the two lines, right and left. The rectification of the three lines, which transpired in the seven lower sefirot, has hereby been explained in broad outline." + ], + [ + "The Emergence of Three Lines in Yisrael Sabba and Tevuna
33. The order of the emergence of three lines in one level, which can be applied to all the levels will now be explained in detail. Let us take the example of the level of Yisrael Sabba and Tevuna, which is the level of the seven lower sefirot of Bina. The first three sefirot of Bina of Arikh Anpin were re-formed as the partzufim of Abba and Imma Ila'in, while the seven lower ones of Bina of Arikh Anpin were reformed as Yisrael Sabba and Tevuna.51The “re-forming” mentioned here refers to the formation of the partzufim of Atzilut that took place after a process called “the breaking of the vessels.” The partzuf structure of Bina of Atzilut possess four parts, two male and two female. The upper part is Abba (Father, the male aspect) and Imma (Mother, the female aspect), while the lower part is Yisrael Sabba and Tevuna, also male and female (recall that “male” and “female” in Kabbalistic writings refers to “giver” and “receiver,” primarily). The author of Sulam is using the lower set of Yisrael Sabba and Tevuna as an example illustrating the rectification of lines, as he proceeds to explain.", + "Now there first emerged the right line of Yisrael Sabba and Tevuna, which is Keter and Ḥokhma of Yisrael Sabba and Tevuna. This line was formed when the Malkhut of Yisrael Sabba and Tevuna ascended to the Bina of Yisrael Sabba and Tevuna. This caused the level of Yisrael Sabba and Tevuna to terminate under Ḥokhma, causing Bina, Tiferet, and Malkhut of Yisrael Sabba and Tevuna to fall below to the level of Ze’er Anpin (as stated in section 21 above). The two vessels of Keter and Ḥokhma, which remained in the level of Yisrael Sabba and Tevuna, became the right line, as stated above. Since there are only two vessels there, Keter and Ḥokhma, they contain only the two lights of nefesh and ruaḥ, while the first three are lacking (as stated in section 26 above)." + ], + [ + "34. Subsequently, the left line emerged, which is comprised of the three vessels of Bina, Tiferet, and Malkhut of Yisrael Sabba and Tevuna after they returned and ascended from their fall. This return was established by means of the illumination from Ḥokhma and Bina of Adam Kadmon, which removed the terminating Malkhut from the Bina of Yisrael Sabba and Tevuna and returned it to its place, at which point Bina, Tiferet, and Malkhut of Yisrael Sabba and Tevuna returned and ascended to their level (as stated above in section 21). Since the presence of all five vessels in the partzuf is thus complete, the lights of nefesh, ruaḥ, neshama, ḥaya, and yeḥida are all enclothed in them, and then Bina, Tiferet and Malkhut become the left line of Yisrael Sabba and Tevuna (as stated above in section 29).", + "With the emergence of the left line, a conflict arises between the right and the left: The right wants to negate the left and rule alone, and likewise the left wants to negate the right and rule alone (as stated above in section 31). Consequently, neither of them can illuminate as long as the middle line, which unites them, has not been manifested." + ], + [ + "35. Subsequently, the middle line emerged, and it emerged by means of the partition of the level beneath Yisrael Sabba and Tevuna, which ascended as feminine waters to Yisrael Sabba and Tevuna (as stated above in section 32). This is Ze’er Anpin, which ascended to Yisrael Sabba and Tevuna together with the three vessels of Bina, Tiferet, and Malkhut when they returned and ascended to their level (as stated above in section 21). The type of light that emerges from upon this partition unites the right and left lines in Yisrael Sabba and Tevuna into one, only that the right will illuminate from above to below, while the left will illuminate from below to above. Then the light of Ḥokhma is enclothed in the garment of the light of giving and can illuminate, and the light of giving is incorporated in the illumination of Ḥokhma and the first three are completed.", + "Consequently, before the formation of the middle line, the right line and the left line were in conflict with one another, and they wished to negate each other. The right line, as the root of the level and unimpaired by the earlier ascent of Malkhut, wants to negate the dominion of the left and subjugate it, akin to the relationship between a root and its branch. As for the left line, since it contains the light of Ḥokhma, which is greater than the light of giving in the right line (as stated above in section 30), it therefore has greater strength to negate the light of giving in the right line. As a result, neither of them can illuminate, since Ḥokhma is unable to illuminate without the garment of the light of giving, and without the illumination of Ḥokhma the light of giving constitutes six extremities without a head.52When the light of giving appears without the light of Ḥokhma, it is considered six extremities without a head. When this lack of a head is repaired, as in this context, the entire structure is described as attaining the “first three,” referring to the head of the structure. The light of giving represents the yearning of the created being to emulate the Creator through an equating of form, trying to give. Without the light of Ḥokhma, however, the created being lacks the animating lifeforce of the Creator and is incomplete. This same perspective can be applied to the structure of these partzufim. Without the “first three” properly manifest within it, the partzuf is incomplete, and cannot function as a transmitter of the supernal light to subsequent levels." + ], + [ + "36. The reason that Ḥokhma is unable to illuminate without the light of giving is that we are dealing with Yisrael Sabba and Tevuna, which comprises the seven lower sefirot of Bina, which are Ḥesed, Gevura, Tiferet, Netzaḥ, Hod, Yesod, and Malkhut of Bina. The Ḥesed, Gevura, Tiferet, Netzaḥ, Hod, Yesod, and Malkhut of Bina are not considered Bina itself, but rather they are formed from the incorporation of Ze’er Anpin in Bina, for all ten sefirot are incorporated in one another, and each sefira contains ten sefirot. For example, the sefira of Bina is comprised of all ten sefirot:53The author of Sulam consistently refers to the ten sefirot as the five main sefirot, though within this structure of five, the full ten are present. Keter, Ḥokhma, Bina, Tiferet, and Malkhut. The Bina sefira within it is considered itself, and the Keter and Ḥokhma within it are from the Keter and Ḥokhma that were incorporated inside it, while the Tiferet and Malkhut, which are its Ḥesed, Gevura, Tiferet, Netzaḥ, Hod, Yesod, and Malkhut, are from the incorporation of Ze’er Anpin and Nukba.54Recall that each of the sefirot contains all the sefirot within it, as the author of Sulam reviews here. The level of Yisrael Sabba and Tevuna is the lower seven sefirot of the total Bina of Atzilut (with Abba and Imma Ila'in as the upper three sefirot of Bina of Atzilut). The lower seven sefirot of any given level are meant to hold the light of giving with an illumination from the light of Ḥokhma, as this section explains. ", + "It is known that the sefira of Ze’er Anpin, from its source in the ten sefirot of the direct light, is primarily the light of giving, only that the light of Ḥokhma illuminates its light of giving (as explained in Talmud Eser HaSefirot vol. 1, 1:50). Therefore, it is impossible, in all the seven lower sefirot, for Ḥokhma to illuminate without the light of giving, as the seven lower sefirot would then lack their main core and the necessary element for bearing the illumination of Ḥokhma, that is, the light of giving. The light of giving is the main core of Ze’er Anpin of the ten sefirot of the direct light, which is the root of all seven lower sefirot that are incorporated in all the levels.55The structures of partzufim under discussion involve the dynamics of returning light interacting with direct supernal light. All forms of light are contained in sets of sefirot, the five sefirot (also referred to as “ten”) mentioned here. The structures of the sefirot containing the direct light serve as templates for all structures of sefirot at every level of existence. Hence, the level of Ze'er Anpin, synonymous with the sefira of Tiferet, always must have the light of giving as its core, with an illumination of the light of Ḥokhma. From here the rule that Ḥokhma can illuminate only the light of the first three sefirot without the light of giving can be derived. By contrast, in the seven lower sefirot, which are considered Ze’er Anpin in any of their contexts, Ḥokhma cannot illuminate without the light of giving, since the light of giving is the core of their essence. Consequently, if Ḥokhma lacks the light of giving in the seven lower sefirot, it is darkness and not light." + ], + [ + "37. However, on account of the importance of the light of Ḥokhma that the left line is holding, the left line will under no circumstances submit in order to unite with the light of giving in the right line. What is more, the left line battles with the right line and wants to negate it, as stated. It will not submit to the right except by means of two forces that arise from the middle line, which act upon the left line and subjugate it:", + "a. One force is the partition of the first level in the middle line, which is Ze’er Anpin.This partition reduces the level of Ḥokhma in the left line from the level of the first three of Ḥokhma to the lower height of six extremities of Ḥokhma. This is so that the Ḥokhma will not spread in order to illuminate from above to below but will illuminate from below to above, since this illumination is considered only six extremities of Ḥokhma.", + "b. The other force is the fusion through collision of the supernal light, which occurs upon this partition of the first level, drawing a height of the light of giving.", + "Subsequently, since on the one hand the height of Ḥokhma in the left line reduced to six extremities of Ḥokhma as a result of the force of the partition, and on the other hand the light of giving increased against the left line from two sides – from the side of the right line, and from the side of the fusion of the supernal light on the partition of the middle line – the left line submits and unites with the light of giving in the right line and in the middle line (see Zohar, Emor 197, in the Sulam ). However, so long as the partition in the middle line does not reduce the level of the first three of Ḥokhma, there is no power in the world that could unite it with the right line (see Bereshit 1:60, s.v. “maḥloket”)." + ], + [ + "38. It is important understand that two forces operate in this partition of the middle line in order to reduce the level of the first three of Ḥokhma in the left line.", + "It has been explained above (section 22) that Ze’er Anpin and Nukba56This refers the partzuf corresponding to Malkhut. on their own are unfit to receive brains,57The term “brains“ can be thought of as similar to the human concept of consciousness. When a person understands more, he or she can be thought of as “more conscious.” Similarly, when there are changes in particular levels, like when a level ascends to the level above it as a result of the process of maturity, it is described as having more “brains,” meaning increased exposure to the supernal light that is accessible at those higher levels. because the Malkhut of the attribute of judgment rules over them, and the force of the first constriction dominates Malkhut, preventing it from receiving the illumination of Ḥokhma. We call this Malkhut of the attribute of judgment “manula” (lock) (as explained in Sulam on the introduction to the Zohar 59, s.v. “go”).", + "However, Malkhut subsequently partnered with the attribute of mercy, meaning in Bina, so that due to Malkhut partnering with Bina, Ze’er Anpin and Nukba are fit to receive brains, namely, the illumination of Ḥokhma. We call this Malkhut that partners with Bina “maftaḥa” (key) (as stated above in Sulam on the introduction to the Zohar 57, s.v. “hahu”).", + "Therefore, these two forces, manula and maftaḥa, are also present in the partition of Ze’er Anpin, which is the middle line.58After the second constriction, Malkhut operates in two roles. It serves as a terminating element at the bottom of a set of sefirot (the terminating Malkhut, with a partition associated with the manula mentioned here). It also serves as a channeling factor when it pairs with Bina, ultimately allowing the flow of the light of Ḥokhma to reach lower levels of existence (with a partition of maftaḥa). Initially, when Ze’er Anpin needs to reduce the first three of the left line, it does this using the partition of manula, which is the Malkhut of the attribute of judgment, because wherever this Malkhut reveals itself, the supernal light flees from there (as explained in Sulam , Vayetzei 13, s.v. “sitra”). However, since Ze’er Anpin wants to compel the six extremities of Ḥokhma to remain, it subsequently conceals this partition of manula and operates with the partition of maftaḥa, which is the Malkhut that partners with Bina. Through its power, the illumination of the six extremities of Ḥokhma remains (see also Sulam , Lekh Lekha 13, s.v. “venitba’er”).", + "It has thus been thoroughly explained how Ze’er Anpin ascends together with Bina, Tiferet, and Malkhut of Yisrael Sabba and Tevuna to the level of Yisrael Sabba and Tevuna and how by means of its partition, Ze'er Anpin unites and completes the two lines, right and left, that are in Yisrael Sabba and Tevuna, where Ze'er Anpin becomes a middle line. These three lines in Yisrael Sabba and Tevuna are called Ḥokhma, Bina, and Da’at of Yisrael Sabba and Tevuna, as the two lines, right and left, are called Ḥokhma and Bina, while Ze’er Anpin, which is the middle line that determines between them, is called Da’at." + ], + [ + "Ḥolam, Shuruk, Ḥirik
39. These three lines are also called by the names of three vowels: ḥolam, shuruk, and ḥirik. The right line is the mystical meaning of the ḥolam vowel. The left line is the mystical meaning of the shuruk vowel, that is, the melafum, which is a vav with a dot inside it. The middle line is the mystical meaning of the ḥirik vowel.", + "The explanation for this is as follows: The vowels allude to the illumination of Ḥokhma since the vowels give life and movement to the letters, which are like the vessels. Therefore, the right line, which was established when Malkhut ascended to Bina and lacks Ḥokhma (as stated in section 30 above), is alluded to by the ḥolam vowel, which is generally positioned above the letters. This indicates that the vowel, which is Ḥokhma, is not enclothed in the vessels, which are the letters, but is located above the vessels.", + "The left line, which is established from Bina, Tiferet, and Malkhut after their return to their level, and which hold on to the light of Ḥokhma (as stated there), is therefore alluded to by the shuruk vowel, which is a vav with a dot inside it. This indicates that the vowel, which is Ḥokhma, is enclothed within the vessels, which are called letters.", + "The middle line is manifest from the level below and rises to the higher level and balances and completes the two lines of the higher level (as stated in sections 32 and 35 above). If not for the middle line, Ḥokhma would be unable to illuminate (as explained there). Since this rectification comes from the level below, it is alluded to by the ḥirik vowel, which is positioned under the letters, which are the vessels, since the middle line comes from the level below. For this reason, we always refer to the partition of the middle line as the “partition of the ḥirik” (for more on all this, see the Sulam , Bereshit I, 9).59Here the author of the Sulam refers to three different vowel symbols as analogies for the three lines. In the Hebrew language, vowel symbols tell a reader how to pronounce a particular letter. Thus, vowels are viewed in Kabbalistic thought as the animation of the letter, conveying how a vowelized letter is pronounced. This animation dynamic is associated with the light of Ḥokhma, which is the main life force of all things, in contrast to the light of giving. It is this parallelism between the vowels and the animating power of light of Ḥokhma that leads to the connection between the light of Ḥokhma and the vowels.
In the second constriction, the sefira of Malkhut ascends to the level of Bina, as mentioned previously. The partition that rests on Malkhut serves to stop the flow of the light of Ḥokhma and causes the upper sefirot of Bina, Tiferet and Malkhut to descend to the level below. Only Keter and Ḥokhma remain in the level, and they form the right column of light. In this phase, the light of Ḥokhma is blocked (as the right line is wholly the light of giving) and thus is said to be floating above them. This position is symbolically indicated with the vowel of the ḥolam which is a dot that rests above a letter.
In the next phase, when Malkhut descends from Bina, Bina, Tiferet and Malkhut are able to return to their original level. These sefirot now form the left column of light, and then the left side (the lower, returned sefirot) has the appropriate vessels for receiving the light of Ḥokhma. This state of the light is reflected in the vowel called shuruk, which is a dot that is in the middle of the letter, symbolizing the capacity of the vessels for the light of Ḥokhma.
However, in this state, the left side has an abundance of the attribute of judgment, stemming from the vessel of Malkhut stopping the light of Ḥokhma from illuminating. This brings the left side (filled with the limiting force of judgment) into conflict with the right side (filled with the unbounded force of giving). This is solved through the middle line, which mediates the left and right lines, making the light of Ḥokhma illuminate inside the vessel. The middle line is a new level produced through the fusion through collision of the partition after it returned to its original place, at the lower end of the level. Because this light of Ḥokhma originates from an action that took place below the level, it is symbolized by the ḥirik vowel which rests below the letter." + ], + [ + "The Middle Line That Is above the Two Lines
40. However, there is a version of the middle line that is above the two lines. This takes place in the three heads of Atika, with the unknown head mediating and uniting the two lines, the right and the left, which are the two heads, Keter and the sealed Ḥokhma60The Ḥokhma of Arikh Anpin is described as sealed because it doesn't reach the lower levels in any direct form. As the previous sections have explained, the entire process of the rectification of lines allows for the illumination of Ḥokhma to reach the lower created beings. However, this ultimate illumination is only a reflection of the pure light of Ḥokhma that is manifest at the highest reaches of Atzilut. of Arikh Anpin, which are below the unknown head (as explained in Idra Zuta, p. 15, s.v. “veyesh peirush,” and p. 27, s.v. “biur”).61In this instance of the three lines, the mediating middle line is above the lower lines of right and left. The author of the Sulam explains elsewhere (in the Idra Zuta) that this highest version of the three lines, serving as the root for the rectifications taking place in the lower levels, does not have the same constrictions as the lines in the lower levels. Accordingly, the middle line here, the “unknown head,” is able to include the right and left into a unity. In the lower levels, in contrast, the partition of ḥirik is required, as the Sulam explains. Although these three lines were established to be the root of the three lines, in all three lines apart from these, the middle lines comes from below, as explained.", + "There are thus three aspects to the rectification of lines:", + "a. The rectification of lines in the three heads of Atika, in which the middle line is above the two lines, as stated above.", + "b. The rectification of lines in the first three,62The first three, the upper component of each level undergoes a “milder” form of rectification of lines, since that level does not need any illumination of Ḥokhma. This is the meaning of the second kind of rectification mentioned here. The third kind refers to the lower half of each level, which are levels of Ze'er Anpin and the six extremities. These types of levels require the illumination of Ḥokhma, as explained in previous sections. in which there is no revelation of Ḥokhma even in the left line (as stated in section 26 above).", + "c. The rectification of lines in the seven lower sefirot, in which there is a revelation of Ḥokhma in the left line (as stated in sections 27 – 39 above)." + ], + [ + "Three Types of Ḥokhma in Atzilut
41. There are three types of Ḥokhma in the world of Atzilut:", + "a. The Ḥokhma in the ten sefirot of the direct light, which, in the partzufim, is the sealed Ḥokhma of Arikh Anpin.63The Ḥokhma of Arikh Anpin is described as sealed because it does not reach the lower levels in any direct form. As the previous sections have explained, the entire process of the rectification of lines allows for the illumination of Ḥokhma to reach the lower created beings. However, this ultimate illumination is only a reflection of the pure light of Ḥokhma that is manifest at the highest reaches of Atzilut.", + "b. The first three of Bina, which is Abba and Imma in the partzufim and which is called the Ḥokhma of the right.64Recall that the level of Bina of Arikh Anpin was ejected from its proper place because of the ascent of Malkhut in the second constriction (as explained in section 26 above). Bina itself has a higher aspect (its “first three”) and a lower aspect (Yisrael Sabba and Tevuna). The aspect of the first three (Abba and Imma Ila'in, literally, “supernal father” and mother”) is said to be the Ḥokhma of the right. This is because this Bina is part of Arikh Anpin, which is the Ḥokhma of Atzilut.", + "c. The lower seven of Bina, which is Yisrael Sabba and Tevuna in the partzufim and which is called the Ḥokhma of the left.65The illumination of Ḥokhma that is found in the lower aspect of Bina (Yisrael Sabba and Tevuna is called the Ḥokhma of the left and represents the left line referred to in previous sections. " + ], + [ + "42. You already know that Arikh Anpin is the Ḥokhma of Atzilut, and Abba and Imma are the first three of the Bina of Atzilut, while Yisrael Sabba and Tevuna are the seven lower sefirot of Bina of Atzilut.66See footnotes for previous two sections.", + "It is also known that there are only two sefirot in the head of Arikh Anpin: Keter and Ḥokhma, which are called Kitra and the sealed Ḥokhma.67Normally, the head of a partzuf has a full set of five sefirot. In Arikh Anpin, the head area only has two: Keter (here called Kitra) and Ḥokhma. As this paragraph reviews, Bina, Tiferet and Malkhut of the head were ejected and now are part of the partzuf below the head's level of Malkhut, on the level of the body. The Bina of Arikh Anpin emerged from its head and became a body without a head.68Bina of Arikh Anpin is described here as a body without a head because it is cut off from the head, thereby losing the lights of the head and remaining a body. That is, due to the terminating Malkhut that ascended and arrested the head under its Ḥokhma, Bina, Tiferet, and Malkhut of Arikh Anpin are already situated below the terminating Malkhut of the head (as stated in section 33 above) and therefore became a body.69The terminating Malkhut refers to the blocking power of Malkhut that was inserted into the level of Bina in the second constriction, “terminating” the head of the partzuf at that point and relegating Bina, Tiferet and Malkhut of the head to the lower level of the body, with the lower sefirot of the body. Anything below this Malkhut is considered part of the body of the partzuf. This set of Bina, Tiferet, and Malkhut that were ejected from Arikh Anpin are all referred to by the name of their highest level, which is Bina. Since this Bina of Arikh Anpin emerged from the head to become a body without a head, it is no longer fit to receive Ḥokhma until it returns to the head of Arikh Anpin.70Bina of the head is blocked off from the Ḥokhma of the head since it is now under the Malkhut of the head and part of the body of the partzuf. As a result, the sealed Ḥokhma embedded in the head of Arikh Anpin is inaccessible to it and to the lower levels." + ], + [ + "43. This Bina of Arikh Anpin is divided into two levels, the first three and the lower seven. The reason for this division is because the impairment resulting from the lack of Ḥokhma, which occurred within this Bina when it emerged from the head of Arikh Anpin, does not touch the first three of Bina at all, since they are always in the state alluded to by the mystical meaning of the verse “For He delights in mercy.”71Micah 7:18. As mentioned in the previous footnotes above, and as this section goes on to explain, the first three of Bina do not need the light of Ḥokhma, and only contain the light of giving (the “mercy” referred to in the verse). Therefore, the first three are not lacking anything when they are ejected from the head of Arikh Anpin, despite now being cut off from the light of Ḥokhma of that head. This is because Bina desires only the light of giving, not the light of Ḥokhma. Even when Bina was in the head of Arikh Anpin, its first three72See the footnotes in the previous two sections above. would not receive Ḥokhma, but only the light of giving. This light of giving was drawn to this Bina from Bina of the direct light,73The direct light is the first illumination from the Creator and is composed of ten sefirot that are the root of all creation. As a result, the characteristics of direct light and its vessels are paralleled by the characteristics of returning light and its vessels. Thus, the vessel of Bina in the flow of direct light is characterized by the light of giving within it, as this vessel or level within the direct light represents the power of created beings to give back to the Creator. This light of giving is drawn from the direct light to the Bina in our discussion here, a vessel that “yearns” for this light of giving. whose whole essence is the light of giving without the light of Ḥokhma (as explained in Petiḥa LeḤokhmat HaKabbala, section 5).", + "Therefore, the first three74See the footnotes in section 41 above. of Bina are not impaired at all on account of their emergence from the head, and they are considered to have retained their actual perfection, as when they were in the head of Arikh Anpin. Consequently, the first three of Bina separate into a level of their own, and from them the Abba and Imma Ila'in were established, which enclothe the partzuf from the mouth of Arikh Anpin downward, and which are always considered the first three,75The point here is that although this aspect of Bina was ejected from the head, the area of the “first three” of Arikh Anpin, it does not lose its status as a set of “first three” overall, because it was undamaged by the loss of the light of Ḥokhma resulting from its change in position. This is because the first three of Bina only crave the light of giving, which these first three can still receive while situated in the body of Arikh Anpin. even though they are situated beneath the head of Arikh Anpin.", + "However, regarding the seven lower sefirot of Bina, which are not the essence of Bina but rather come from the incorporation of Ze’er Anpin and Nukba in Bina76Ze'er Anpin and Nukba together represent the seven lower sefirot in a partzuf structure. Recall that every individual sefira (such as Bina here) is comprised of all ten (or five) sefirot. Thus, this Bina of Arikh Anpin has a lower set of seven sefirot that are (like all sets of lower seven) in need of the illumination of Ḥokhma. This lower set of seven is, itself, also described as a full set of sefirot and forms the partzuf of Yisrael Sabba and Tevuna, the lower part of Bina of Arikh Anpin. (as stated in section 26 above), since the main essence of Ze’er Anpin is the illumination of the light of Ḥokhma in the light of giving (as explained in Petiḥa LeḤokhmat HaKabbala, section 5), the seven lower sefirot of Bina of Arikh Anpin therefore require the illumination of Ḥokhma in order to give to the lower level of Ze’er Anpin and Nukba. Since the lower seven of Bina are unfit to receive Ḥokhma for Ze’er Anpin and Nukba when the lower seven of Bina emerge from the head of Arikh Anpin, the lower seven are considered impaired.77The lower seven of Bina, the partzuf of Yisrael Sabba and Tevuna, require the light of Ḥokhma. This is in contrast to the first three of Bina, which only crave the light of giving. As a result, Yisrael Sabba and Tevuna are considered impaired as long as they are outside the head of Arikh Anpin. For this reason, the lower seven were separated from the complete first three of Bina and became a separate level of their own. From them the partzuf of Yisrael Sabba and Tevuna was established, which enclothe from the chest78This is a lower aspect of the partzuf structure. of Arikh Anpin downward. These seven lower sefirot are considered six extremities without a head, until the Bina returns to the head of Arikh Anpin, at which point they obtain the first three.79The point here is that when these different aspects of Bina return to the head of Arikh Anpin, the partzuf of Yisrael Sabba and Tevuna is illuminated by the light of Ḥokhma, an illumination for which this partzuf “yearns,” given its position as the lower seven sefirot of Bina." + ], + [ + "44. You can see that the essence of Ḥokhma is in the head of Arikh Anpin, which is the one called the sealed Ḥokhma.80The Ḥokhma of Arikh Anpin is described as sealed because it doesn't reach the lower levels in any direct form. As the previous sections have explained, the entire process of the rectification of lines allows for the illumination of Ḥokhma to reach the lower created beings. However, this ultimate illumination is only a reflection of the pure light of Ḥokhma that is manifest at the highest reaches of Atzilut. This is because this original Ḥokhma is sealed in the head of Arikh Anpin and does not illuminate to the lower ones, which are below the head of Arikh Anpin. Moreover, Abba and Imma81See footnotes in previous two sections for the explanation of this term. and Yisrael Sabba and Tevuna are the original Bina of Atzilut, which is called “the level of Sag of Mah,”82The level of “Mah” refers to Atzilut and Sag of Atzilut means its third level, which is Bina, which is the essence of giving, as explained in the previous sections. whose essence is the light of giving, not the light of Ḥokhma. Upon the emergence of Bina from the head of Arikh Anpin, only the lower seven of Bina were impaired, which are Yisrael Sabba and Tevuna, because they were left without the first three as a result of Bina leaving the head. They are completed only with the return of Bina to the head of Arikh Anpin, since then Bina receives Ḥokhma for Ze’er Anpin and Nukba. At that stage, the lower seven are considered Ḥokhma of the left line, meaning that this light of Ḥokhma is revealed only by way of three lines that emerge in Yisrael Sabba and Tevuna, with the light of Ḥokhma revealed in the left line of these three lines (as stated in section 34 above).", + "However, even though the first three and the lower seven of Bina, which are the Abba and Imma and Yisrael Sabba and Tevuna, returned to the head of Arikh Anpin, Yisrael Sabba and Tevuna do not receive the light of Ḥokhma directly from the sealed Ḥokhma in the head of Arikh Anpin. This is because each level receives only from the higher level that is adjacent to it. Rather, Abba and Imma receive the light of Ḥokhma from the sealed Ḥokhma in the head of Arikh Anpin, and they give to Yisrael Sabba and Tevuna." + ], + [ + "45. The Abba and Imma are considered the Ḥokhma of the right, because even when they are situated below the head, they are as complete as they were in the head, and they are always united with the sealed Ḥokhma in the head of Arikh Anpin. Only they do not receive from it, since they are always in the state of the mystical meaning of “for He delights in mercy,” as stated above in section 43 (see also Sulam , Tzav 151, Pineḥas 206).83As was explained in the sections above, Abba and Imma do not draw or receive the light of Ḥokhma into themselves, as their essence is the light of giving (the “mercy” referred to in the verse).", + "It has thus been thoroughly explained that the essence of Ḥokhma is in the head of Arikh Anpin, only it is sealed in that it does not illuminate at all beneath its head. The illumination of the sealed Ḥokhma that is incorporated in the Abba and Imma, even though they do not actually receive it, is considered the Ḥokhma of the right. Upon their return to the head the Abba and Imma are called the supernal Ḥokhma. The reason they constitute Ḥokhma, despite the fact that they do not receive it, is because their unity with Ḥokhma renders the light of giving in Abba and Imma into a complete first three.84While the Abba and Imma are not considered impaired by their ejection from the head, they are considered more complete when they are in a state of transmission of the light of Ḥokhma through them to the lower level within Bina of Yisrael Sabba and Tevuna. This state of transmission is the Ḥokhma of the right. The Ḥokhma that illuminates in Yisrael Sabba and Tevuna is the Ḥokhma of the left, because it illuminates only in the left line. This Ḥokhma of the left is called “thirty-two paths of Ḥokhma“ (as explained in Idra Zuta 73), which is the Ḥokhma that is revealed to the Ze’er Anpin and Nukba and to the lower levels below Atzilut.", + "However, the Ḥokhma of the right does not actually illuminate at all from the light of Ḥokhma, but only shines the light of giving, since Abba and Imma do not receive Ḥokhma, as stated above. All the more so, the light of Ḥokhma of the direct light in the head of Arikh Anpin does not illuminate beneath this head, and this is why it is called the sealed Ḥokhma. Thus, the illumination of Ḥokhma is not revealed, except for that of the Ḥokhma of the left. Yet this is not actual Ḥokhma but rather Bina that receives Ḥokhma for Ze’er Anpin and Nukba.85Of the three types of Ḥokhma examined over the last six sections, only the Ḥokhma of the left continues to lower levels. The final point here is that this Ḥokhma of the left is not actual light of Ḥokhma, but rather a kind of reflection of the true, sealed Ḥokhma reflected through the higher (Abba and Imma) and lower (Yisrael Sabba and Tevuna) levels of Bina down to Ze'er Anpin and Nukba of Atzilut. " + ], + [ + "The Three Letters of Tzelem: Mem, Lamed, Tzaddi
46. The brains of maturity86This section discusses the structure resulting from the rectification of lines of the previous sections. As discussed above, in order for the rectification of lines to take place, the yearning from below (the ascent of “feminine waters“) triggers a flow from above the level of Arikh Anpin, a process which ultimately causes the descent of Malkhut from Bina, the place Malkhut occupied as a result of the second constriction. That constricted state split apart every level from Nekudim downward, pushing Bina, Tiferet and Malkhut of the level to the level below. This constricted state is called “the state of immaturity,” while the reverted state, in which Malkhut descends and the rectification of lines is completed, is the “state of maturity.” The resulting structure of the flow of the light of Ḥokhma into lower levels is referred to as the “brains of maturity.” is the state after the Malkhut reverted and descended from the place of Bina to its own place, and Bina, Tiferet, and Malkhut returned to their level, and the level was completed with all the five vessels, Keter, Ḥokhma, Bina, Tiferet, and Malkhut, and with all the five lights, nefesh, ruaḥ, neshama, ḥaya, and yeḥida (as stated in section 18 above). This state is that in which the Malkhut, which constitutes the mystical meaning of the yod that entered the or (light) and turned it into avir (air), reverted and left the avir so that the avir once again became or (as explained there).87See section 17 above for a full description of the meaning of the yod entering the or (light) and turning it into avir (air). Three levels can be discerned in these brains, which are alluded to by the three letters of mem, lamed, and tzaddi, which is the mystical meaning of tzelem (image).88The concept of tzelem will be elaborated upon in the next sections.", + "The first level of the brains of maturity is the first three of Bina that were established as Abba and Imma Ila’in,89Abba and Imma Ila’in (literally “supernal father and mother”) is the name for the partzuf formed out of the first three of the level of Bina that was ejected from the head of Arikh Anpin as a result of the second constriction and the ascent of Malkhut. since they constitute the mystical meaning of the verse “For He delights in mercy,” and they never receive Ḥokhma.90See the footnotes in the previous sections that extensively explain this point. The first three of Bina of Arikh Anpin, like all Bina levels, do not receive the light of Ḥokhma but only the light of giving (the “mercy” referred to in the verse). Therefore, in their case the yod never leaves their avir, for avir is the mystical meaning of the height of ruaḥ, which is the light of giving.91In other words, the state of avir is retained for the first three of Bina, as they remain unchanged in terms of their relationship with the light of Ḥokhma even after Malkhut descends from Bina. This is a height of ruaḥ because this light is associated with Ze'er Anpin, a level that is primarily the light of giving, with an illumination of the light of Ḥokhma within it. Thus, the light of ruaḥ can be thought of as the “air” (avir) environment within which the light of Ḥokhma is enclothed. In the partzuf of Abba and Imma, this light of giving is considered the actual first three, and they therefore have no reason to remove the yod from their avir.92As explained in the previous sections, the “first three” (meaning, the first three sefirot) of a level of Bina are the light of giving, not the light of Ḥokhma. This means that the removal of Malkhut from the sefira of Bina during the reversion of Malkhut has no impact on the kind of light within the first three of a level of Bina, since Malkhut only affects the light of Ḥokhma. Since these first three sefirot are not affected by this reversion, they are called “air” (avir) which symbolizes the light of giving, while “light” (or) symbolizes the light of Ḥokhma. They are called the mem93The letter mem has the numerical equivalent of 40, and, in the word-ending form of the letter, is shaped like a closed ring. of tzelem, since this letter alludes to the fact that they contain four brains: Ḥokhma, Bina, the right of Da’at, and the left of Da’at.94There are a number of ways to count and categorize the sefirot. The most well-known count is that of ten, comprising Keter, Ḥokhma, Bina, Ḥesed, Gevura, Tiferet, Netzaḥ, Hod, Yesod and Malkhut. This count can be thought of as the “core” sefirot, the root ingredients of everything in existence. However, an alternative count of ten sefirot removes Keter and adds the sefira of Da’at after Bina. Da’at is not a true substitute for Keter, as it is not one of the core sefirot. Instead, it is a pseudo-sefira formed during the process of rectification of lines. During this process, and as a result of the second constriction, two columns of light are formed, one associated with the right (the light of giving), and one associated with the left (the dynamic of receiving the light of Ḥokhma). These two columns are described as in conflict, unable to “work together” and therefore unable to serve their function of merging and transmitting supernal light to lower levels. The rectification of this conflicted state comes through a middle line or column of light that ascends from below and mediates between the two sides. The root of this middle column is Da’at, the pseudo-sefira constructed to unite the opposing sides. Because this line is a mediator between the right and left sides of giving and Ḥokhma, it is said to have a left and right aspect. Each of the brains is comprised of ten sefirot, and thus they are forty sefirot, the numerical value of the letter mem. The letter mem also alludes to the closed form of the brains, like the ring that is the shape of the mem, preventing them from receiving Ḥokhma.95As was explained in the previous sections, the first three of a level of Bina do not receive the light of Ḥokhma (only the light of giving), but serve as a conduit for the light of Ḥokhma to travel to the levels below. " + ], + [ + "47. The second level of brains of maturity is the seven lower sefirot of Bina that were established in Yisrael Sabba and Tevuna and require Ḥokhma in order to transmit the light of Ḥokhma to Ze’er Anpin and Nukba (as stated in section 43 above). Accordingly, at the phase of maturity, the yod exits from the avir of these seven lower sefirot, and the light of Ḥokhma returns to them in order to give to Ze’er Anpin and Nukba. However, Yisrael Sabba and Tevuna do not receive Ḥokhma for themselves either, since they are of Bina, and all of Bina, whether the first three or the lower seven, is from the light of giving.96As explained in the previous sections, Yisrael Sabba and Tevuna is partzuf of the seven lower sefirot of the level of Bina of Arikh Anpin, which is the first partzuf of the world of Atzilut. The entire level of Bina of Arikh Anpin, the first three mentioned in the previous section , the first level of brains of maturity, and the lower seven mentioned here, do not receive the light of Ḥokhma. This is because Bina only contains the light of giving. Bina still serves to transmit the light of Ḥokhma to the lower levels of Ze'er Anpin and Nukba. See section 36 and subsequent sections for a more complete explanation of the relationship between Yisrael Sabba and Tevuna and Ze'er Anpin and Nukba.", + "The whole distinction between the first three and the lower seven is in the lower seven, which receive Ḥokhma in order to give to Ze’er Anpin and Nukba. This level is called the lamed of tzelem, since this letter alludes to the fact that this level contains three brains: Ḥokhma, Bina, and Da’at.97See the footnotes in the previous section for an explanation of the pseudo-sefira of Da’at. Each of the brains is comprised of ten sefirot, and thus they are thirty sefirot, the numerical value of the letter lamed, for the right of Da’at and the left of Da’at98In this context, the right and left of Da’at are united into one, as opposed to in the first three described in the previous section . are here considered as one, since they are the middle line99See the previous sections (especially 33 – 38) for a fuller description of the mechanics of the middle line. that unites Ḥokhma and Bina." + ], + [ + "48. The third level is Ze’er Anpin and Nukba, in which the Ḥokhma is revealed from the chest and below, since Ze'er Anpin and Nukba are the place of the revelation of Ḥokhma.100In the structure of a partzuf, which is described with attributes corresponding to the human body, the chest corresponds to the lower six sefirot associated with Ze'er Anpin. A level of Ze'er Anpin contains the light of giving with an illumination of the light of Ḥokhma within it. Thus, this is the third kind of “brain,” meaning a context in which the light of Ḥokhma, the “brain” of existence, is contained in a matured vessel following the previous constrictions (the first constriction and second constriction). This level is called the tzaddi of tzelem on account of the nine sefirot in Ze’er Anpin and Nukba,101From Arikh Anpin and downward, the original sefira of Malkhut is missing since this original Malkhut belongs in the higher levels beyond the effects of the second constriction. Consequently, the light of Keter is also lacking in these lower levels, due to the inverse nature of vessels and lights (the loss of a lower vessel means the loss of a higher light). each of which is comprised of ten, which totals ninety, the numerical value of the letter tzaddi.", + "We have thus explained the three letters mem, lamed, and tzaddi in the three partzufim of Arikh Anpin, Yisrael Sabba and Tevuna, and Ze’er Anpin and Nukba in the broad plane of the world of Atzilut. However, the same applies to the smallest of details as well, since there is no level in which these three aspects of mem, lamed, and tzaddi cannot be discerned, since there is mem, lamed, and tzaddi in each of them." + ], + [ + "49. Nevertheless, the place of the revelation of Ḥokhma is not in Ze’er Anpin but in Malkhut.102This means that although there is an illumination of the light of Ḥokhma within Ze'er Anpin, ultimately that is only for the purpose of transmitting that light to the Nukba, the level of Malkhut, which is the true receiving vessel for the light of Ḥokhma. As the section explains, that level of Malkhut is the bottom of the structure of Ze'er Anpin and Nukba, the true “destination” for the light of Ḥokhma. When we say that Ḥokhma is revealed from the chest103See the previous section . of Ze’er Anpin and below, this is because from the chest of Ze’er Anpin and below is considered Malkhut in that Ḥokhma is not revealed in the first nine sefirot but only in Malkhut. As a result of this, Malkhut is called “lower Ḥokhma“ (as explained in the Sulam , Bereshit 1:276, s.v. “ve’od kama”)." + ], + [ + "Two Aspects to the Ascent of the Feminine Waters
50. There are two aspects to the ascent of the feminine waters104The ascent of feminine waters is a term referencing the “yearning” from below for the light of Ḥokhma represented by the ascent of Ze'er Anpin to the higher levels as the middle line. In Kabbala and Torah thought, the concept of female denotes the dynamic of receiving, while male denotes giving. The flow of direct light of Ḥokhma from above to below is described as the “masculine waters.” Here the Sulam explains the two aspects of the “feminine waters,” the yearning from below to above. It is this “yearning” from below that triggers structural shifts above to allow the flow of Ḥokhma to reach the lower levels. of Ze’er Anpin:", + "First, since the first three of Bina, which are the mystical meaning of Abba and Imma Ila’in,105Abba and Imma Ila’in (literally “supernal father and mother”) is the name for the partzuf formed out of the first three of the level of Bina that was ejected from the head of Arikh Anpin as a result of the second constriction and the ascent of Malkhut. always show their back in relation to Ḥokhma, meaning that they do not want to receive Ḥokhma, but rather the light of giving, as is alluded to in the mystical meaning of the verse “For He delights in mercy,” as stated above,106See section 43 above. and also, Yisrael Sabba and Tevuna can receive Ḥokhma from Arikh Anpin only by means of Abba and Imma (as stated in section 44 above), it therefore follows that it is impossible for Yisrael Sabba and Tevuna to receive Ḥokhma by means of Abba and Imma unless Ze’er Anpin raises up the feminine waters to Yisrael Sabba and Tevuna. Then Abba and Imma remove their backs from Ḥokhma, and the light of Ḥokhma passes by way of Abba and Imma to Yisrael Sabba and Tevuna. This awakening is drawn from the Bina of the direct light, which extends the illumination of Ḥokhma in the light of giving for Ze’er Anpin of the direct light (as explained in Petiḥa LeḤokhmat HaKabbala, section 5). Consequently, whenever Ze’er Anpin raises up the feminine waters, Abba and Imma awaken to draw Ḥokhma to Ze'er Anpin (see section 83 below).107To summarize: Ze'er Anpin “desires” the light of giving with an illumination of the light of Ḥokhma within it. This “yearning” activates a flow of the light of Ḥokhma from Arikh Anpin. It also activates Bina of Arikh Anpin (with its higher aspect, Abba and Imma, and its lower aspect, Yisrael Sabba and Tevuna) to “turn to face” the flow of the light of Ḥokhma, in order to stop blocking it, and instead, allowing the light of Ḥokhma to pass through to Ze'er Anpin below. Yisrael Sabba and Tevuna plays a key role here, since it is the lower sefirot of the level of Bina, and thus, has an affinity for the light of giving illuminated by the light of Ḥokhma (like any lower set of seven sefirot). " + ], + [ + "51. The purpose of the second aspect of the ascent of the feminine waters of Ze’er Anpin is to unite the two lines, right and left, in Yisrael Sabba and Tevuna (as stated in section 35 above). When the left line of Yisrael Sabba and Tevuna emerges, a conflict arises between the right and left on account of which neither of them illuminate until Ze’er Anpin unites them together, through the mystical meaning of the middle line, at which point they both illuminate (as explained there)." + ], + [ + "Three Come Out of One; One Exists in Three
52. It has thus been explained that the second aspect of the ascent of the feminine waters of Ze’er Anpin is that it is there in order to unite the two lines, right and left, of Yisrael Sabba and Tevuna, which can illuminate only by means of the partition of ḥirik108See section 39 above, and the footnotes there, for a complete explanation of this concept. that is in Ze’er Anpin (see the end of section 39 above), as the partition completes in them the middle line, which mediates between the two lines of Bina. It follows that three lines emerge in Bina that are called Ḥokhma, Bina, and Da’at109See section 46 above, and the footnote there, for an explanation of the role of Da’at in the process of the rectification of lines. by means of the partition of Ze’er Anpin. This is in accordance with the principle that the entire amount of light that a lower level causes to illuminate in an upper level is merited by the lower level as well.110In other words, the yearning from below triggers a change above, and this change is also reflected below, in the level of origin of the yearning. Therefore, since Ze’er Anpin caused, with its partition, three lines – Ḥokhma, Bina, and Da’at – to emerge in Yisrael Sabba and Tevuna, Ze’er Anpin also merits three lines of Ḥokhma, Bina, and Da’at. This is the meaning of the statement of the Zohar (Bereshit 1:363) “Three come out of one; one exists in three.”" + ], + [ + "The Nukba Root of Ze’er Anpin which is Malkhut
53. During the phase of immaturity of the world of Nekudim, Ze’er Anpin of Nekudim, which is Ḥesed, Gevura, Tiferet, Netzaḥ, Hod, and Yesod of Nekudim, had six vessels: Ḥokhma, Bina, Da’at,111See section 46 above, and the footnote there, for an explanation of Da’at. Ḥesed, Gevura, and Tiferet (since from the perspective of the lights, in which the small ones grow first, they are called Ḥesed, Gevura, Tiferet, Netzaḥ, Hod, and Yesod, and the first three are missing, whereas from the perspective of the vessels, in which the upper ones grow first, they are called Ḥokhma, Bina, Da’at, Ḥesed, Gevura, and Tiferet, so that the vessels of Netzaḥ, Hod, and Yesod are missing (as explained in Petiḥa LeḤokhmat HaKabbala, section 24), and it lacked Netzaḥ, Hod and Yesod of the vessels.112Section 24 of Petiḥa LeḤokhmat HaKabbala states: “The answer is that there is a consistent inverse relationship between the lights and the vessels. It is the nature of the vessels that the higher vessels grow first in the partzuf. Keter grows first, followed by the vessel of Ḥokhma and so on, until the vessel of Malkhut, which grows last. Therefore, we list the vessels in the order of Keter, Ḥokhma, Bina, Tiferet, and Malkhut, from above to below, as that is their order of growth. The lights are the reverse. In the case of the lights, the lower lights enter the partzuf first, because initially the nefesh enters, which is the light of Malkhut, and then the ruaḥ, which is the light of Ze’er Anpin, and so on until the light of yeḥida enters last. Consequently, we list the lights in the order of nefesh, ruaḥ, neshama, ḥaya, and yeḥida, from below to above, as that is the order of their entrance, from lowest to uppermost.” This was due to the ascent of Malkhut to the place of Bina of Ze’er Anpin, which is the sefira of Tiferet,113As was explained in section 4 above, the five main sefirot, Keter, Ḥokhma, Bina, Tiferet, and Malkhut are named Ḥesed, Gevura, Tiferet, Netzaḥ and Hod in a level of Tiferet, which is the level of a partzuf Ze'er Anpin. The point made here, and in the next sentences, is to describe how the second constriction operated within the partzuf of Ze'er Anpin of the world of Nekudim. The Malkhut of the partzuf ascended to the Bina of the partzuf, which, relative to the world of Nekudim, is Tiferet (because in a level of Tiferet, Bina is named Tiferet). This ascent of Malkhut split Tiferet into two “parts,” in which one third remained above the new position of Malkhut, and two thirds were ejected to the lower level, along with Netzaḥ, Hod and Yesod. This is the meaning of the next sentence which states: The two-thirds of Bina, Tiferet and Malkhut, which are called in Ze’er Anpin the two-thirds of Tiferet, and Netzaḥ, Hod, and Yesod (as explained there) fell from the level of Ze’er Anpin to the level below. since Ḥesed, Gevura, and Tiferet of Ze’er Anpin are Keter, Ḥokhma, and Bina (as stated in section 4 above). Malkhut ascended to the upper third of Tiferet, in the place of the chest.114In the structure of a partzuf, matching the structure of a human body, the sefira of Tiferet corresponds to the chest of the body. The two-thirds of Bina, Tiferet and Malkhut, which are called in Ze’er Anpin the two-thirds of Tiferet, and Netzaḥ, Hod, and Yesod (as explained there) fell from the level of Ze'er Anpin to the level below, that is, to the worlds of Beria, Yetzira, and Asiya, which are below Ze’er Anpin of Atzilut.", + "Therefore, only the vessels of Ḥokhma, Bina, Da’at, Ḥesed, Gevura, and Tiferet remained in Ze’er Anpin, until the point of the chest.115Meaning: until the point of the chest, which is where Malkhut lies after the second constriction. The point of the chest is the Malkhut that terminates the level116Now the terminating Malkhut has ascended to the point of the chest (the place of Tiferet/Bina due to the second constriction. at the place of Bina and brings down Bina, Tiferet, and Malkhut, which are called TNHY (Tiferet, Netzaḥ, Hod, and Yesod), to the level below it (as stated in section 16 above). This is the mystical meaning of why Ze’er Anpin and Nukba during the phase of immaturity are always called “Va”k and a point,” since the six vessels – Ḥokhma, Bina, Da’at, Ḥesed, Gevura, and Tiferet – that are within Ze'er Anpin are called “Va”k,” or Vav Ketzavot (six extremities), and the point of the chest, which is the Malkhut that terminates the level of Ze’er Anpin, is called a point (and from the perspective of the lights, in which the small ones grow first, they are called Ḥesed, Gevura, Tiferet, Netzaḥ, Hod, and Yesod, and the terminating Malkhut is called the “point under the Yesod“)." + ], + [ + "54. For this reason,117As a result of the ascent of Malkhut, it took these vessels of Beria, Yetzira, and Asiya into its domain, meaning, below Malkhut. Malkhut took all the vessels in Beria, Yetzira, and Asiya into its domain, because Malkhut is now positioned at the point of the chest. This positional point expelled the vessels of Tiferet, Netzaḥ, Hod, and Yesod of Ze’er Anpin into Beria, Yetzira, and Asiya, and it likewise returned those vessels to the levels of Atzilut when the phase of maturity of Nekudim emerged, before the vessels were broken.118The “breaking of the vessels” refers to a process that took place in the world of Nekudim, ultimately giving rise to the world of Tikkun (rectification) (rectification). At the phase of maturity, the terminating Malkhut again descended from the place of the chest to its place under Netzaḥ, Hod, and Yesod of the vessels of Ze’er Anpin, and then the vessels of Bina, Tiferet, and Malkhut, which had fallen to Beria, Yetzira, and Asiya – these are Tiferet Netzaḥ, Hod, and Yesod119As explained in the preceding section . – ascended back to Atzilut. Since at that point Ze’er Anpin acquired completion120These sefirot returned to the level, completing it. with the vessels of Tiferet, Netzaḥ, Hod, and Yesod, the first three of the lights emerged upon it (as stated in section 19 above).121As explained in the footnote in the previous section, quoting from section 24 of Petiḥa LeḤokhmat HaKabbala, when there are more vessels, higher lights are able to be contained.", + "Since there is no such thing as loss in the spiritual plane, now too122During the phase of maturity, although the Malkhut “descends” from the chest, it is not truly lost from there, since there is no real change or loss in the spiritual space. the Malkhut remains in the place at the chest of Ze’er Anpin as before. It is only its power of judgment and termination123In other words, only this aspect of the power of Malkhut was lowered from the chest, allowing the vessels that had been ejected to lower levels by this terminating force to return to their proper place. that descended to the point of this world.124The “point of this world” refers to the low state of being of our world, the context in which the limiting, terminating force of Malkhut “blocks” the divine light from being perceived. Therefore, those vessels of Tiferet, Netzaḥ, Hod, and Yesod of Ze’er Anpin, which were under the domain of Malkhut at the phase of immaturity and have now returned and become connected once again to Ze’er Anpin, are also still connected to Malkhut at the phase of maturity even after they already became reconnected to Ze’er Anpin as its vessels of Tiferet, Netzaḥ, Hod, and Yesod and completed them. These sefirot of Tiferet, Netzaḥ, Hod, and Yesod also become the nine lower sefirot of Malkhut.125In other words, these lower sefirot of Tiferet, Netzaḥ, Hod, and Yesod seemingly play two roles here. When the terminating force of Malkhut descends from the chest, during the phase of maturity, Tiferet, Netzaḥ, Hod, and Yesod can reascend to their proper place as the lower part of Ze'er Anpin. However, the sefira of Malkhut remains at the chest since there is no real loss in the spiritual context. Thus, the sefirot of Tiferet, Netzaḥ, Hod, and Yesod now lie directly below the point of the chest, with Malkhut. As the section explains, Netzaḥ, Hod, and Yesod now form nine lower sefirot, with the Tiferet and Malkhut of the chest serving as their Keter. This is because the point of the chest, which is the root of Malkhut that was present there from the phase of immaturity, becomes Keter. Each of the three vessels of Netzaḥ, Hod, and Yesod of Ze’er Anpin divides into three thirds. The three thirds of Netzaḥ of Ze’er Anpin become the sefirot of Ḥokhma, Ḥesed, and Netzaḥ for Malkhut; the three thirds of Hod of Ze’er Anpin become for Malkhut the sefirot of Bina, Gevura, and Netzaḥ; and the three thirds of Yesod of Ze’er Anpin become the sefirot of Da’at, Tiferet, and Yesod for Malkhut. Consequently, it turns out that these vessels of Tiferet, Netzaḥ, Hod, and Yesod of Ze’er Anpin, which ascended from Beria, Yetzira, and Asiya at the phase of maturity and became attached to the level of Ze’er Anpin causing the emergence of its first three lights, also become attached to Malkhut, and become for it nine lower sefirot of the vessels and the first nine of the lights.126Before this phase of maturity, the point of Malkhut that was at the chest was only one vessel (the vessel that would become Keter with the return of the Tiferet, Netzaḥ, Hod, and Yesod of Ze'er Anpin) and one light (the lowest light, and the highest vessel, following the pattern mentioned previously that the vessels “appear” from highest to lowest, while the lights enter the vessels lowest to highest). Once the phase of maturity is manifest, the remaining vessels appear (Tiferet, Netzaḥ, Hod, and Yesod form the lower nine sefirot below Malkhut of the chest, with Malkhut serving as the Keter for the structure) and the other nine lights enter accordingly." + ], + [ + "55. You thus find that the root of Nukba127Nukba refers to the Malkhut-associated partzuf below Ze'er Anpin. In this context, the idea is that the root of this Malkhut lies upon the chest of Ze'er Anpin, as the previous sections explained. of Ze’er Anpin is the point of the chest, which is not missing from Ze'er Anpin even at the phase of immaturity, which is called “Keter of Malkhut.”128It is called this because this point in the partzuf ultimately becomes the Keter for the structure discussed at the end of the previous section. Additionally, those vessels of Tiferet, Netzaḥ, Hod, and Yesod of Ze’er Anpin, which fell to Beria, Yetzira, and Asiya at the phase of immaturity, and which return to Atzilut at the phase of maturity, divide into two partzufim, to Ze’er Anpin and Malkhut. They serve as Tiferet, Netzaḥ, Hod, and Yesod of the vessels for Ze’er Anpin, and as the Ḥokhma, Bina, Da’at,129See section 46 above, and the footnote there, for a more complete explanation of Da’at. Ḥesed, Gevura, Tiferet, Netzaḥ, Hod, and Yesod of the vessels for Malkhut." + ], + [ + "From the Chest and Below of Ze’er Anpin Belongs to Nukba
56. From this is derived the following principle: that from the chest and below of Ze’er Anpin, that is, the vessels of Tiferet, Netzaḥ, Hod, and Yesod of Ze’er Anpin, are the aspect of Malkhut, which is called “the separated Nukba of Ze’er Anpin.” All nine lower sefirot of that Malkhut are constructed from these vessels of Tiferet, Netzaḥ, Hod, and Yesod of Ze’er Anpin, after they become connected to Ze'er Anpin at the phase of maturity, as explained.130In the previous two sections.", + "Likewise, what we said previously is now well understood, that at the phase of immaturity, Ze’er Anpin and Malkhut are considered “Va”k (vav ketzavot, or six extremities) and a point,” that is, the vessels of Ḥokhma, Bina, Da’at, Ḥesed, Gevura, and Tiferet, which are the six extremities, and the point of the chest, which is Malkhut. Ze’er Anpin is missing the first three lights on account of the lack of the vessels of Netzaḥ, Hod, and Yesod,131As the previous few sections explained, these vessels below their levels in the phase of immaturity, during which Malkhut ascended to the chest, in the second constriction. and Malkhut is missing the first nine sefirot of the lights due to the lack of the nine lower sefirot of the vessels.132See the end of section 54 above, and the footnote there, for the broader explanation of this Malkhut during the immaturity phase. ", + "Thus, the root of the Nukba of Ze’er Anpin at the phase of immaturity and at the phase of maturity has been thoroughly explained, referring to the phases of immaturity and maturity in the world of Nekudim. And even though the vessels of Nekudim were broken,133The “breaking of the vessels” refers to a process that took place in the world of Nekudim, ultimately giving rise to the world of Tikkun (rectification). they were nevertheless rectified again in the world of Atzilut with these two phases, the phases of immaturity and maturity. This occurred in such a manner that Ze’er Anpin and Malkhut of Atzilut are also “Va”k (six extremities) and a point” in the phase of immaturity, like in the phase of immaturity of the seven sefirot of Nekudim, in which Tiferet, Netzaḥ, Hod, and Yesod of Ze’er Anpin of Atzilut have fallen into Beria, Yetzira, and Asiya.134As explained at length in section 53 above. This point135This refers to the point in “Va”k and a point,” explained fully in the preceding sections. is the root of Nukba. At the phase of maturity, these sefirot of Tiferet, Netzaḥ, Hod, and Yesod return to their level in Ze’er Anpin of Atzilut and complete the vessels of Netzaḥ, Hod, and Yesod for Ze’er Anpin, and the nine lower sefirot of the vessels to its Nukba, which is Malkhut, as explained regarding the immaturity and maturity of the world of Nekudim.136These sefirot of Tiferet, Netzaḥ, Hod, and Yesod return to Ze'er Anpin and serve to complete its vessels, rendering a full set of ten vessels. Simultaneously, these vessels also serve as the nine lower vessels for the point of Malkhut that rests on the chest of Ze'er Anpin. The point of this paragraph is that this process, which took place in the world of Nekudim (as explained in the preceding sections) also takes place in the world of Atzilut following the breaking of the vessels and the rectification. ", + "It thus turns out that these vessels of Tiferet, Netzaḥ, Hod, and Yesod of Ze’er Anpin, which are from its chest and below, are the roots of the phase of maturity of the Nukba of Ze’er Anpin." + ], + [ + "Twelve Partzufim in Atzilut
57. Every level that contains three sets of ten sefirot, that is, ten sefirot of the head, ten sefirot of the interior, and ten sefirot of the end (as stated in sections 5 – 6 above) is called a partzuf. It is categorized in accordance with its head, its upper aspect: If the upper aspect is Keter, all thirty sefirot within the partzuf are called Keter; if the upper aspect is Ḥokhma, the thirty sefirot are all called Ḥokhma, and so on, along these lines. There are five partzufim whose structure is measured based on the fusion through collision upon the five levels of the partition. A fusion through collision on a partition of the fourth level yields a partzuf of the height of Keter. A partition of the third level yields a partzuf of the height of Ḥokhma. A partition of the second level yields a partzuf of the height of Bina. A partition of the first level yields a partzuf of the height of Ze’er Anpin. A partition at the root level137The root level is the level of Keter in the partition, yielding a height of Malkhut in the partzuf structure. See the adjacent footnote for the inverse relationship between the level of a partition and the partzuf height it yields. yields a partzuf at the level of Malkhut (as explained in Petiḥa LeḤokhmat HaKabbala,” section 21).138From section 22 of Petiḥa LeḤokhmat HaKabbala: Consequently, five types of fusion through collision can be discerned in the partition, corresponding to its five measures of opacity:
Fusion through collision against a complete partition, which is formed with all five levels of opacity, gives rise to returning light that is sufficient to enclothe all ten sefirot – that is, until the level of Keter.
When there is fusion through collision against a partition that lacks the opacity of the fourth level, and has only the opacity of the third level, the returning light that it raises is sufficient to enclothe the ten sefirot only up to the level of Ḥokhma and does not include Keter.
If it contains only the opacity of the second level, its returning light is smaller and is only enough to enclothe the ten sefirot of the supernal light up to the level of Bina; it lacks Keter and Ḥokhma.
If it contains only the opacity of the first level, its returning light is diminished even further and is sufficient to enclothe only to the level of Tiferet; it lacks Keter, Ḥokhma, and Bina.
If it lacks even the opacity of the first level, so that only the opacity of the root level remains in it, its impact is very weak and is sufficient only to enclothe up to the level of Malkhut alone. It lacks the first nine sefirot, which are Keter, Ḥokhma, Bina, and the six sefirot encompassed in Tiferet. " + ], + [ + "58. However, in Atzilut there are twelve partzufim: The four partzufim of Keter, which are called Atik and Nukba, Arikh and Nukba; the four partzufim of Bina, which are called Abba and Imma Ila’in and Yisrael Sabba and Tevuna; and the four partzufim of Ze’er Anpin and Nukba, which are called the “big” Ze’er Anpin and Nukba and the “small” Ze’er Anpin and Nukba.139The ascent of Malkhut to Bina in the second constriction ultimately resulted in a situation in which each partzuf is now paired with a “female” partzuf. Thus, Atik and Arikh, partzufim of the level of Keter, are each paired with Nukba, a partzuf of Malkhut. Similarly, the first three of Bina (mentioned in the earlier sections – see sections 41 – 43 for useful background on this section) become the “male” and “female” partzufim of Abba and Imma Ila’in (the supernal father and mother). The lower seven of Bina become the pairing of Yisrael Sabba and Tevuna. Finally, there are two “sizes” of Ze'er Anpin and Nukba, for a total of four partzufim structures between them. The author of the Sulam elaborates on these structures in the following sections. ", + "The reason for their division is as follows: In each and every partzuf in Atzilut there are two types of vessels: (1) vessels that emerged in the world of Atzilut through a fusion through collision, and these are called “vessels of Mah,” and (2) vessels that broke in the world of Nekudim, which are called “vessels of Ban.”140The “breaking of the vessels” is a complex process that ultimately gives rise to the world of tikkun (rectification), which is the world of Atzilut and downward. As this section describes, these broken vessels, from the world of Nekudim, descended to a low level, then were “salvaged” and served as a pairing component for the partzufim structures of Atzilut formed through the fusion through collision against the partition. These are rectified and ascend from Beria, Yetzira, and Asiya and connect to the levels that emerged through a fusion through collision in the world of Atzilut, which is called Mah. The vessels of Mah are considered male, while the vessels of Ban are considered female. Consequently, there are male and female components in each partzuf from Atzilut and downward." + ], + [ + "59. In addition, each partzuf of Atzilut and downward divides into the first three and the lower seven.141This structural divide was already mentioned in sections 41-43 above. See those sections for an example of the first three of Bina of Arikh Anpin and the lower seven, forming Abba and Imma Ila’in and Yisrael Sabba and Tevuna. Thus, there are male and female components in the first three sefirot of the partzuf, and there are male and female in the lower seven sefirot of the partzuf. Therefore, from each partzuf of Nekudim emerged four partzufim of Atzilut. The two partzufim of the first three of Keter of Atzilut are called Atik and Nukba, where Atik is Mah and Nukba is Ban.142As mentioned above, Atik, the “first three” of the Keter of Atzilut, represents the aspect of Keter that is connected to the level above. Arikh Anpin, the “lower seven” of Keter, represents the embodiment of the light of the first three in the lower level. In this way, a partzuf of Keter, like the sefira of Keter, acts as a bridge between a between two vertically adjacent levels. The two partzufim of the lower seven of Keter are called Arikh Anpin and Nukba, with Arikh Anpin being Mah and Nukba being Ban. The two partzufim of the first three of Bina are called Abba and Imma Ila’in.143See sections 41 – 43 and the footnotes there for a fuller explanation of this structure. The two partzufim of the lower seven of Bina are called Yisrael Sabba and Tevuna. The two partzufim of the first three of Ze’er Anpin and Nukba are called the “big” Ze’er Anpin and Nukba, and the two partzufim of the lower seven in Ze’er Anpin and Nukba are called the “small” Ze’er Anpin and Nukba." + ], + [ + "60. The reason we do not consider there to be four partzufim in Ḥokhma144This entire section assumes the reader's familiarity with the quoted preceding sections. The main idea here is simply to explain why there is no set of male and female partzufim associated with Ḥokhma in Atzilut. is because Arikh Anpin is the level of Ḥokhma of Mah, but the Ḥokhma that is in it is blocked within its Keter in the mystical meaning of “this inside that” (as explained in Idra Zuta, section 37) and Ḥokhma does not illuminate at all in Atzilut.145This concept was explained in the preceding sections regarding the rectification of lines. In short, the ascent of Malkhut to Bina essentially “blocked” the light of Ḥokhma from illuminating into Atzilut. The subsequent restructuring of the rectification of lines allowed an illumination of Ḥokhma to ultimately reach Ze'er Anpin and the levels below. Section 41 above deals directly with the issue of Ḥokhma in Atzilut, though the preceding and following sections there are also relevant. Rather, all the Ḥokhma that illuminates in Atzilut comes from the Bina that returned to the head of Arikh Anpin and became Ḥokhma (as stated in section 44 above). This Bina was enclothed in Abba and Imma and Yisrael Sabba and Tevuna. The Abba and Imma are considered the Ḥokhma of the right, while Yisrael Sabba and Tevuna are considered the Ḥokhma of the left (as stated in section 41 above). Accordingly, we do not consider there to be four partzufim in Ḥokhma but rather in Bina, which is also considered Ḥokhma that illuminates in Ze’er Anpin and Malkhut in all the worlds." + ], + [ + "An Important Principle regarding Time and Place
61. It is important to know, with regard to all expressions in the wisdom of Kabbala relating to time and place, that they do not refer to the conceptualized time and place that operate in the material reality. Here, in discussions of Kabbala, everything is above time and above place. Rather, every occurrence of the terms “before” and “after” means cause and effect. We call the cause “before” and the effect “after” because every cause precedes its effect.", + "The concepts of “above” and “below” and “ascent” and “descent” are measures of opacity and purity. “Ascent” means purification, and “descent” means an increase in opacity. When we say that a lower level ascends upward, this means that the lower level was purified and became as purified as the upper level, and therefore the lower level became attached to the upper level, since the equating of form attaches spiritual entities to one another. Likewise, when we say that a lower level enclothes an upper level, this means that an equating of form with the external aspect of the upper level was developed in the lower level, because we call an attachment to the external aspect of the upper level the enclothing of the upper level. You should similarly interpret all other concepts that are presented in terms of time or place in this manner, that is, in spiritual terms, according to the context." + ], + [ + "Two Differences between the Partzufim of the First Three and the Partzufim of the Vav Ketzavot (Six Extremities)
62. Every partzuf emanates and is born from the partition of the body of the partzuf above it by means of cause and effect. This occurs in all the partzufim, from the partzuf of Keter of Adam Kadmon, which emerged after the first constriction (tzimtzum), until the end of the partzufim of the world of Asiya. Moreover, they enclothe one another; that is, every lower partzuf enclothes the body of its upper partzuf. For an explanation of the concept of partzuf, see above (section 57).146That section defines a partzuf as having a head, body and end, as opposed to a sefira which is one unit." + ], + [ + "63. The partzufim can be divided into the partzufim of the first three, which are the partzuf of Keter, the partzuf of Ḥokhma, and the partzuf of Bina, and into the partzufim of the six extremities, which include the partzuf of the lower seven sefirot of Bina, which is called Yisrael Sabba and Tevuna, the partzuf of Ze’er Anpin, and the partzuf of Malkhut. These latter three partzufim are always considered the partzufim of six extremities, and even when they receive the first three, they do not leave the aspect of six extremities.147There are situations in which these partzufim of the six extremities become connected to a set of the first three sefirot, but they still retain their status as the partzufim of six extremities. This is because they lack Keter, Ḥokhma, and Bina at their roots, as explained in the Zohar, Mishpatim, section 520: “The head of the king is established in Ḥesed and Gevura.”148The Sulam idea conveyed by this quote is that even when Ze'er Anpin (the “king”) is established with a head (a “first three”), it still is only of the level of Ḥesed and Gevura, the first two of the six extremities.", + "There is a difference between the partzufim of the first three and the partzufim of the six extremities, both regarding their emergence and birth and with regard to their enclothing of the body of the upper partzuf. This is because the partzufim of the first three emerge from the mouth of the head of the upper partzuf that is adjacent to them. This process begins from the partzuf of Keter of Adam Kadmon.149The partzuf of Keter of Adam Kadmon is the first partzuf in the layers of existence from the Creator “down” to the lowest point of Creation. This process of descending levels of partzufim begins there. After the partzuf of Keter of Adam Kadmon emerged, including both the head and the body (as explained in sections 5 – 6 above), the beating of the surrounding light on the inner light in the ten sefirot of the body commenced.150The surrounding light, unable to become contained within the partzuf beats against the barrier of the returning light containing the inner light. As this section explains, this beating pressure ultimately purifies an aspect of the partition, creating a new level of returning light and a new partzuf as a result. This means that the light that the opacity of the partition had blocked from entering the body of the partzuf is called surrounding light, and this surrounding light struck against the opacity of the partition in whose returning light the inner light was enclothed.", + "On account of this beating of the surrounding light on the opacity of the partition, the partition of the body was purified, and its form was equated to the fusing partition that is in the head of the partzuf.151This process can be thought of as follows: when the surrounding light beats against the opacity in the partition, it incrementally renders it increasingly intangible, “purifying” it of opacity. When this is complete, the partition is now identical to the partition in the bottom of the head (the mouth), and that leads to an equating of form and merging of the two partitions. This equating of form between the partition of the body and that of the head means that the partition of the body ascended and was incorporated in the partition in the mouth of the head. The lower partition joined in the fusion that is taking place in the head, since the equating of form is regarded as a unification.152Since the two partitions are now unified through the equating of form, the lower partition can participate in the fusion through collision transpiring in the partition of the head. Therefore, through the lower partition’s incorporation in the fusion through collision of the head, all aspects of the opacity of the partition were renewed, except for the last aspect.153The aspect that was not renewed in this example context is the level of opacity of the fourth level, the level of Keter. Therefore, the returning light of this partition (now a partition with only opacity of up to the third level) will only reach a height capable of enclothing Ḥokhma. This is because the less the opacity in a given partition, the less height the rebounding returning light can reach and enclothe. Then a fusion through collision from the supernal light in the head transpired upon the lower partition, upon the amount of opacity that remained in the lower partition, which is the opacity of the third level, and the height of the partzuf of Ḥokhma emerged from upon the lower partition.", + "At this stage, when the enclothing returning light only reaches a height of Ḥokhma, it becomes recognizable that the lower partition is of another level, since the upper partzuf is the partzuf of Keter, and the structure that was generated from upon the lower partition is the height of Ḥokhma, resulting from the loss of the last level in the partition. This recognizable difference is considered “birth,” meaning that the new partzuf emerged from the level of Keter and became a distinct new partzuf that has only the height of Ḥokhma.154Since the emergent partzuf is different from the original partzuf, the equating of forms is essentially nullified. This difference is considered “birth” because it leads to the new partzuf existing as distinct from the original partzuf. Thus, the source of the partzuf of Ḥokhma that has been born is the partition of the body of the level of Keter that was purified and ascended to the mouth of the head of the partzuf of Keter, and the place of the emergence and birth of the partzuf of Ḥokhma is from the mouth of the head of the partzuf of Keter. (All this is explained in Petiḥa LeḤokhmat HaKabbala, section 35).", + "After the partzuf of Ḥokhma has been born and emerged from the mouth of the head of the partzuf of Keter, it enclothes only the body of the partzuf of Keter,155Even the head of the partzuf of Ḥokhma only reaches as high as the mouth of the head of the partzuf of Keter. This is because it draws its origin from the partition of the body of the partzuf of Keter, so it can only enclothe that body and nothing higher. that is, on the first three sefirot of the body, which are Ḥesed, Gevura, and Tiferet. This is because the partition of the body is the root of the newly emerged partzuf of Ḥokhma since it is born from there. It enclothes only the exterior of the body of the partzuf of Keter, because the height of the third level is external to the partzuf of Keter since the height of the partzuf of Keter is generated from the returning light of the fourth level.156The returning light of a different, lower height is described as covering and enclothing the “outside”“ of the previous, higher partzuf. This is therefore considered enclothing, which means the attachment to the exterior, as stated above.157See section 61." + ], + [ + "64. In accordance with the explanation of the birth of the partzuf of Ḥokhma of Adam Kadmon from the mouth of the head of the partzuf of Keter of Adam Kadmon, the partzuf of Bina emerged from the mouth of the head of the partzuf of Ḥokhma in the exact same manner. After the partzuf of Ḥokhma is completed, with both its head and body, once again a beating of the surrounding light and the inner light commences, which purifies the opacity of the partition and creates an equating of form of the lower partition with the partition of the Malkhut of the head of the partzuf of Ḥokhma. Since the purified lower partition is thus incorporated in the fusion through collision of the partition of the head, the opacity it contains is renewed, except for the last level, which was lost.158As in the previous example. The ten sefirot of the height of Bina thus emerge from upon the amount of opacity that remains within the lower partition, which now constitutes the opacity of the second level.159This phrase refers to an amount of opacity capable of creating a height of returning light able to enclothe as high as the height of Tiferet, the next in line in the series of partzufim under discussion. Since this new partzuf is recognizable as being a shorter height than that of the partzuf of Ḥokhma, the new partzuf of Bina is considered to have separated from the partzuf of Ḥokhma and is born as a domain of its own. However, it only enclothes the body of the upper partzuf, since its root originates from there, as stated above.160As seen in the previous example in the preceding section . This lower partzuf, too, enclothes the first three sefirot of the body, which is the place of Ḥesed, Gevura, and Tiferet." + ], + [ + "65. In this exact same manner, the three partzufim of the six extremities emerged, which are Yisrael Sabba and Tevuna, Ze’er Anpin, and Malkhut.161This section describes the process of the “birthing” of the partzufim of the six extremities, contrasting them to the previous examples of partzufim of the first three. However, there are two differences between them:", + "a. In these partzufim, the lower partzuf does not emerge from the mouth of the head of the upper partzuf that is adjacent to it, but rather it emerges from the mouth of the head of the partzuf above its adjacent upper partzuf. For example, Ze’er Anpin does not emerge from the mouth of the head of Yisrael Sabba and Tevuna, but rather Ze'er Anpin emerges only after Yisrael Sabba and Tevuna becomes one partzuf with Abba and Imma, which is the partzuf above Ze’er Anpin’s adjacent upper partzuf.162Abba and Imma Ila’in is the partzuf above Yisrael Sabba and Tevuna, which is the partzuf above Ze'er Anpin. During the rectification of lines, Yisrael Sabba and Tevuna, the lower seven of Bina of Arikh Anpin (discussed in sections 41-43 above) reconnects at a certain point with the upper three of Bina of Arikh Anpin, which are Abba and Imma Ila’in, as discussed in the previous sections. Similarly, the Nukba163The Nukba refers to the lowest partzuf, corresponding to the level of Malkhut. does not emerge from the mouth of the head of Ze’er Anpin, but rather it emerges only after Ze’er Anpin has ascended to Abba and Imma.164This ascent takes place in the rectification of lines described in the earlier sections of this work. Likewise, the partzuf of Atik165This refers to the Keter level partzuf of the world of Atzilut. It is formed from the third level partzuf of the world of Adam Kadmon, which is the Sag/Bina level of Adam Kadmon, and the level from which the world of Nekudim originates. of Atzilut does not emerge from the head of the first partzuf of Nekudim, but from the head of the Sag of Adam Kadmon. The reason for this is that these heads, which are considered six extremities at their roots, are unfit to fuse with the supernal light in such a manner that they could emanate a lower partzuf.166Yisrael Sabba and Tevuna, Ze'er Anpin, and the world of Nekudim are all partzufim/levels of six extremities (the world of Nekudim is the six extremities level of Adam Kadmon). Accordingly, such a level cannot generate a new partzuf due to its lower positioning relative to the supernal light.", + "b. The second difference concerns the enclothing. The partzufim of the six extremities do not enclothe the first three of the body of their upper partzuf, which is Ḥesed, Gevura, and Tiferet, but rather they enclothe the six extremities of the body of the upper partzuf, which is Netzaḥ, Hod, and Yesod, which are from the chest and below. The reason for this is that as the lower partzufim are six extremities from their roots,167Since these lower partzufim are partzufim of the six extremities, they are inherently lower, and subsequently only cover the lower portion of the body of the upper partzuf, that of Netzaḥ, Hod, and Yesod (these three are considered the lower sefirot of the partzuf, and are thus the six extremities. The Ḥesed, Gevura, and Tiferet of the upper partzuf is considered the “first three” here, the “upper” part of the partzuf). they cannot hold onto the first three sefirot of the body of the upper partzuf.", + "The two differences between the partzufim of the first three sefirot and the partzufim of the six extremities have thus been thoroughly explained. One concerns the emergence, that only the partzufim of the first three emerge from the mouth of the upper partzuf that is adjacently above them. This is not the case for the partzufim of the six extremities, because they emerge from the partzuf above the adjacent upper partzuf. The other concerns the enclothing, that only the partzufim of the first three can hold on to the Ḥesed, Gevura, and Tiferet of the upper partzuf, which are the first three sefirot of the body.168As described in the preceding sections, when a partzuf of Ḥokhma (a partzuf of the first three) emerges, it enclothes the preceding partzuf of Keter from the mouth and below. This means it enclothes the “first three” of the body, the sefirot of Ḥesed, Gevura, and Tiferet. In contrast, the partzufim of six extremities can only enclothe their preceding partzufim from the chest and downward, meaning, the six extremities of the body, which are Netzaḥ, Hod, and Yesod. This is not the case for the partzufim of the six extremities, since they hold on only from the chest and below, that is, only the six extremities of the body." + ], + [ + "Three Criteria for the Emergence of a Lower Partzuf
66. There are three criteria for the process of fusion through collision for the birth of a lower partzuf.169“Lower partzuf here refers to the emergent partzufim discussed in the preceding sections.", + "The first criterion is the partition that fuses with the supernal light through a fusion through collision, giving rise to the returning light and enclothing the supernal light. The height of the lower new partzuf will be commensurate with the measure of the enclothing of the supernal light (as explained in Petiḥa LeḤokhmat HaKabbala, section 21).170The height of the new partzuf is a function of the height of returning light that the partition releases, as that returning light enclothes the previous partzuf. In this way, after the partition generated all the partzufim and the levels in the world of Nekudim, which did not endure but were broken and negated,171This refers to the breaking of the vessels of Nekudim, a complex process that is explained elsewhere. and the partition was purified172This purification takes place in the process that was explained previously, in section 63 above, through the beating of the surrounding light against the inner light. from all its five levels of opacity and returned to the head of Sag (as explained in Talmud Eser Sefirot, part 8, sections 2 and 4), all the levels that had emerged in Nekudim left their remnants in the partition.173This refers to remnants of opacity. Therefore, when the partition was incorporated in the fusion in the head of Sag, those previous remnants were renewed within it.174The renewal of these remnants gives rise to new releases of returning light to create the partzufim of Atzilut.", + "At first, the partition generated its highest level, which constituted the remnant of the partzuf of Keter. This is called “Atik of Atzilut,” which is the opacity of the fourth level.175This remnant generated returning light of a height of Keter, forming the partzuf of Atik, the Keter level partzuf of Atzilut. The other remnants that were in the partition migrated with the birth of Atik to the place of Atik. Once Atik was completed, a fusion through collision was performed upon its partition, on the uppermost level of the remnant in the partition within it, which is the third level,176This means it contained opacity up to the third level, able to generate returning light that could climb as high as a height of Ḥokhma. and generated the height of Arikh Anpin177This is a partzuf of the height of Ḥokhma. upon it. The remaining remnants in the partition, which had not yet had a fusion through collision performed upon them, descended with the birth of Arikh Anpin to the place of Arikh Anpin. When Arikh Anpin was completed, a fusion through collision was performed upon it, on the uppermost level of the remnant in the partition, which is the second level,178This opacity of the second level can generate returning light of the height of Bina. producing a height of Abba and Imma179This refers to a partzuf of the first three of Bina as was described in sections 41 – 43 and elsewhere in the preceding sections. upon it, and so on in the same manner. Thus, all the partzufim emerge by means of a fusion through collision of the supernal light with the partition." + ], + [ + "67. The second criterion is that Keter and Ḥokhma of every lower partzuf are attached to the Bina, Tiferet, and Malkhut of their upper partzuf.180This means that the upper part of a partzuf, the part that lies above Bina, where the second constriction begins its impact, are attached the Bina, Tiferet and Malkhut of the level above. This is the same concept of the connection between levels developed as a result of the second constriction and the rectification of lines discussed in section 20 and in subsequent sections. Therefore, when the upper partzuf is completed and raises its Bina, Tiferet, and Malkhut, the Keter and Ḥokhma of the lower partzuf also rises with them to the place of the upper partzuf (all this has been explained at length in section 20 above) and are incorporated in the fusion of the upper partzuf. Thus, each lower one receives its height from the fusion of the head of the upper one.181Through this ascent of a lower level partzuf to a higher level, the lower one is able to participate in the fusion through collision of the higher level." + ], + [ + "68. The third criterion is that since Ze’er Anpin ascends to Yisrael Sabba and Tevuna and unites and completes the lights182This refers to the rectification of lines described and referred to in many of the preceding sections, from section 20 until this section. of the right and left of Yisrael Sabba and Tevuna – and without Ze’er Anpin ascending as feminine waters183The ascent of feminine waters is a term referring to the “yearning” from below for the light of Ḥokhma represented by the ascent of Ze'er Anpin to the higher levels as the middle line. In Kabbala and Torah thought in general, the concept of female denotes the dynamic of receiving, while male denotes giving. The flow of direct light of Ḥokhma from above to below is described as the “masculine waters.” the right and left of Yisrael Sabba and Tevuna would be unable to illuminate184As was explained in the extensive discussion of the rectification of lines, without a “middle line” formed by the ascent of Ze'er Anpin as feminine waters, there would be no mediation of the right and left lines (the columns of light of giving and Ḥokhma, respectively). As a result, there could be no illumination from Yisrael Sabba and Tevuna to the levels below, since the right and left lines essentially negate each other. – it turns out that the ascent of Ze’er Anpin to Yisrael Sabba and Tevuna has caused the emergence of three lines: the right, the left, and the middle, which are the Ḥokhma, Bina, and Da’at of Yisrael Sabba and Tevuna.185The emergence referred to here is that by the ascent of the middle line (Ze'er Anpin, which is also the pseudo-sefira of Da’at mentioned here, the three lines are able to work together, instead of negating one another. Through this complementary dynamic, they are able to illuminate to the levels below.", + "There is a rule that the total measure that a lower partzuf causes to illuminate in an upper partzuf is merited by the lower one as well.186Since the lower partzuf was the impetus for the change in the higher partzuf, the qualities that emerge in the upper partzuf also emerge in the lower one. Accordingly, Ze’er Anpin receives the same brains187See section 46 above for a more extensive explanation. The main idea is that the light of Ḥokhma, the “brains,” represents the animating divine lifeforce within all created beings. Since Ze'er Anpin activated greater illumination of Ḥokhma in Yisrael Sabba and Tevuna, by serving as the middle line (the feminine waters), Ze'er Anpin also receives that same illumination of the light of Ḥokhma. of Ḥokhma, Bina, and Da’at from Yisrael Sabba and Tevuna. This is the mystical meaning of the statement “Three come out of one; one exists in three” (as explained in the Zohar, Bereshit 1, section 276, s.v. “ve’od,” and as explained in section 52 above). The three criteria for the process of fusion for the emergence of a lower partzuf have now been explained." + ], + [ + "69. The main element of the fusion through collision for the emergence of the lower partzuf is in the mystical meaning of a fusion through collision of the supernal light upon the partition, as stated above, since this determines the measure of the height of the lower partzuf, as is known. However, the awakening of the feminine waters188The ascent of feminine waters is a term referencing the “yearning” from below for the light of Ḥokhma represented by the ascent of Ze'er Anpin to the higher levels as the middle line. In Kabbala and Torah thought generally, the concept of female denotes the dynamic of receiving, while male denotes giving. The flow of direct light of Ḥokhma from above to below is described as the “masculine waters.” of the lower one is also required, and this awakening is performed via the Keter and Ḥokhma of the lower partzuf that are attached to the Bina, Tiferet, and Malkhut of the upper one.189As was explained in the discussion of the rectification of lines, and the adjoining sections (section 20 and in subsequent sections), the Bina, Tiferet and Malkhut of an upper partzuf are ejected and join the Keter and Ḥokhma of the level below as a result of the second constriction. The desire for the light of Ḥokhma in Keter and Ḥokhma of that lower level leads to a process in which the phase of maturity is initiated and Bina, Tiferet and Malkhut can return to their original, higher level. As this section explains, the Keter and Ḥokhma of the level below ascend with the Bina, Tiferet and Malkhut of the level above. This allows Ze'er Anpin to participate in the fusion through collision of the partzuf above Yisrael Sabba and Tevuna (as explained in section 65b). Consequently, both are necessary for the emergence of a lower partzuf.", + "In the case of Ze’er Anpin, there is another factor at work: Its partition does not draw the vessels of the first three, since it is a partition of the first level,190Since the partition at the bottom of Ze'er Anpin only has the opacity of the first level, it can only create returning light of the height of Ze'er Anpin, meaning of the six extremities, as opposed to a height tall enough to enclothe the first three sefirot (as explained in the preceding sections). and therefore the upper partzuf cannot give the lower partzuf brains from the fusion through collision of the partition with the supernal light. This is why the aforementioned third criterion is required, that Ze'er Anpin receive the brains by causing the emergence of brains in its upper partzuf, constituting the mystical meaning of “three come out of one; one exists in three,” as stated above.191See section 68." + ], + [ + "Three Stages in the Emergence of the Ten Sefirot
70. The first stage occurs in the first partzufim of Adam Kadmon, where the ten sefirot emerged all at once.192As will be explained, the concept of “stages” here refers to three different ways the sefirot and partzufim structures emerge in the structure of reality. If one thinks of existence as a tall stack, in which Adam Kadmon is the highest area and this world is the lowest, then it is as if there are three different “areas” in the stack. Each of these areas has different structural properties, giving rise to differences in the emergence of the partzufim of each area. The first area is the first three partzufim of Adam Kadmon. The second is the world of Nekudim. The third is the world of Atzilut and downward. In the world of Adam Kadmon there is only one phase of emergence. In Nekudim there are two, and in Atzilut there are three. Upon the fusion through collision on the partition of the fourth level, the ten sefirot emerged at the height of Keter. Upon the fusion through collision on the partition of the third level, the ten sefirot emerged at the height of Ḥokhma. Upon the fusion through collision on the partition of the second level, the ten sefirot emerged at the height of Bina.193As the preceding sections explained, the partition that lies upon Malkhut at the bottom of the sefirot of the direct light creates returning light that ascends and enclothes the direct light as a new vessel. The height of that returning light is determined by the opacity within the particular partition. This opacity varies within different levels because the surrounding light beats against the partition of any given level, purifying the partition of its degrees of opacity." + ], + [ + "71. The second stage is the world of Nekudim, which emerged from upon the partition of the first level194The first three partzufim of Adam Kadmon emerged as a result of the direct light impacting the partition in a fusion through collision and creating returning light. The partition initially contained opacity of the fourth level, then was purified to the third level, then the second. Each level of opacity created a different height of returning light, with the fourth level creating a height of Keter, the third level creating one of Ḥokhma, and the second level creating one of Bina. At this point in the process, the second constriction occurred, leading to the ascent of Malkhut to Bina in every sefira from that level onward. The partition in this context has opacity of the first level, since the previous levels were purified from the partition in the previous fusions through collision. that is attached to Malkhut, in which ten sefirot emerged at two distinct times.195As this section explains, as a result of the new situation created by the second constriction, the creation of the partzufim of Nekudim requires two stages.", + "Initially the sefira of Malkhut ascended to the partzuf of Bina of Sag of Adam Kadmon.196This is the ascent of the second constriction, beginning only at this point and downward in the structured “stack” of existence. Then, when the partition of Sag was purified to the first level,197This refers to the purification that takes place as a result of the surrounding light beating against the vessel of the returning light after a fusion through collision has taken place. which is called the “apertures of the eyes,”198The aperture of the eyes refers to the level of Ḥokhma of the head of the partzuf. the Malkhut ascended and attached itself to the first level, terminating the level199This termination is the result of the ascent of Malkhut and its partition to the higher position of Bina. This new placement prevents the supernal light from continuing onward and leads to a fusion through collision at that point. This is the same concept as that discussed in many previous sections regarding the rectification of lines and the descent of lower aspects of a level (Bina, Tiferet and Malkhut) to the level below. under Ḥokhma, which is called “eyes.”200The five aspects of the human head correspond to five “features” of the head of a partzuf and, as always, to the five main sefirot. Those five features are the skull (gulgalta), eyes (corresponding to Ḥokhma), ears (Bina), nose (Tiferet) and mouth (Malkhut). Thus, only two vessels were left in the level, Keter and Ḥokhma, with two lights, ruaḥ and nefesh,201Recall that higher vessels always come in first, while lower lights always come in first. Hence, when the lower vessels are ejected, the higher lights also leave. while three remaining vessels – Bina, Tiferet and Malkhut – fell from the level. This state is called “the immaturity of the Nekudim.”202As was discussed previously, the phase of immaturity is when Malkhut remains in Bina, constricting the supernal light. The phase of maturity is when Malkhut descends back to its proper place, allowing the level to have a full set of vessels and lights once again. At the phase of maturity, the three vessels, Bina, Tiferet, and Malkhut, were returned to the level, and the five vessels, Keter, Ḥokhma, Bina, Tiferet, and Malkhut, were completed in the level, together with the five lights, nefesh, ruaḥ, neshama, ḥaya, and yeḥida (in the manner explained in section 19 above).", + "It has thus been explained that in the world of Nekudim the ten sefirot did not emerge all at once, as in the first three partzufim of Adam Kadmon. Rather, they emerged at two distinct times, during the phase of immaturity and during the phase of maturity, with only two sefirot emerging at the phase of immaturity and the other three sefirot emerging at the phase of maturity." + ], + [ + "72. The third stage is the world of Atzilut, in which ten sefirot emerged at three distinct times, which are called gestation, infancy, and brains.203These terms are explained in the end of this section and the ensuing sections. Here, for the world of Atzilut, a purification of the partition was added on the last level.", + "This is because the partition was purified from the first level, which is called the “apertures of the eyes,” into a partition of the opacity of the root level204There are five levels of opacity in a partition, as was referred to in the previous footnotes. The fourth level opacity is the most opaque, giving rise to a height of returning light capable of enclothing as high as Keter. The least amount of opacity is that of the “root” level, capable only of generating returning light of the height of Malkhut. (in the manner explained in Petiḥa LeḤokhmat HaKabbala,” section 21), whose returning light enclothes only the height of the light of the Malkhut in the vessel of Keter, which is called forehead. Therefore, this light is called “Mah that emerges from the forehead,” since the sefirot of Keter, Ḥokhma, Bina, Tiferet, and Malkhut of the head are called gulgalta, eyes, ears, nose, mouth. The forehead is gulgalta.205The five aspects of the human head correspond to five “features” of the head of a partzuf and, as always, to the five main sefirot. Those five features are the skull (gulgalta, corresponding to Keter), eyes (corresponding to Ḥokhma), ears (Bina), nose (Tiferet) and mouth (Malkhut).", + "Consequently, two descents of the sefira of Malkhut are required here: (a) its descent from the forehead to the apertures of the eyes, which is called “infancy,” and (b) its descent from the apertures of the eyes to its place, to the mouth, which is called “brains.”206The result of these descents is a change in the related levels, allowing for the supernal light to return to the levels. This is explained further in the following sections. These newly modified conditions are termed “gestation,” “infancy” and “brains.” Thus, the first height of returning light, which emerges upon the partition of the opacity of the root,207As explained in the previous section , this level of opacity in a partition only generates returning light of the height of Malkhut, the lowest height. is called “gestation.” The second height of returning light, which emerges upon the partition after the descent of Malkhut to the first level, is called “infancy.” The third height of returning light, which emerges upon the partition after the descent of Malkhut to its place, is called “brains.”", + "It has thus been explained that in the world of Atzilut ten sefirot emerge at three times, which are called gestation, infancy, and brains. The meaning of this will be explained below." + ], + [ + "Gestation, Infancy, and Brains of the Back and Gestation, Infancy, and Brains of the Face
73. It has already been explained that the height of returning light that emerges from a fusion through collision upon the partition that contains only the opacity of the root is called the “height of gestation,” which is the height of the light of nefesh in the vessel of Keter.208Since the returning light only reaches the height resulting from opacity of the root level, it can only reach as “high” as the light of nefesh, which is the lowest of the five lights. Since this is the only light that can be contained in such a situation, the vessel containing it is the highest vessel, the vessel of Keter. The reason why the vessel is the highest although the light is the lowest is because of the inverse relationship between vessels and lights discussed in earlier sections, in which the vessels appear from highest to lowest, while the lights manifest from lowest to highest. From the perspective of the three lines contained within it, it is called the height of Netzaḥ, Hod, and Yesod.209The author of the Sulam is explaining here that the height of Malkhut is often referred to as Netzaḥ, Hod, and Yesod. However, it also contains the height of ruaḥ,210This is the next light above nefesh. This higher level is contained within the lower level here, which is the reason this stage is called “gestation,” as the author of the Sulam proceeds to explain. which is called the height of Ḥesed, Gevura, and Tiferet, only it is without vessels,211This is explained in the next section . and therefore the Ḥesed, Gevura, and Tiferet must be enclothed in the vessels of Netzaḥ, Hod, and Yesod. Accordingly, the height of gestation is called “three within three,” meaning, Ḥesed, Gevura, and Tiferet within Netzaḥ, Hod, and Yesod." + ], + [ + "74. The meaning of all this is as follows: Although the purification of the partition causes it to lose the last level,212As was mentioned previously, the partition of a given level loses “layers” of opacity after generating a column of returning light. The returning light serves as a vessel for the supernal light, but only a certain amount can be contained, called the “inner light.” The remaining supernal light, surrounding light, beats against the vessel of the returning light, eroding the opacity within it until it is purified. The “last level” referred to here is relative, meaning, the surrounding light erodes the most opaque level of the partition that is present in a given context. on account of which the five heights of partzufim are positioned one beneath the other (as explained in detail in Petiḥa LeḤokhmat HaKabbala, sections 40–41), the last level is, nevertheless, not entirely lost. Rather, a trace of enclothing remains of it in the partition (as explained there in section 42).", + "For example, when the partition of the partzuf of Keter of Adam Kadmon was purified and ascended to the mouth of the head,213When a partition is purified of opacity, it then ascends to the head of its partzuf where it unites with the partition of the head. In that new context, remnants of its previous opacity are renewed (except the lowest level directly eroded by the surrounding light) and it is now able to undergo a new fusion through collision, creating a new partzuf. it was incorporated in the fusion there and its remnants were renewed. From the perspective of the opacity of the partition, upon which the fusion through collision occurred, only the trace of opacity of the third level remained in the partition, since the last level, which is the fourth level, was lost.214These levels are specific to this example. In an example in which the partition had previously had the second level eroded directly, only the trace of opacity of the first level would have been renewed, while the second would have been lost. However, the enclothing part of the fourth level still remained in the partition.215This is the key idea of this paragraph. Although the lowest level of the partition is eroded and lost because of the returning light, only one of two aspects of this level are fully lost. The traces, or remnants of opacity of the level are fully lost. There remains, however, a remnant of that level of the partition called “the traces of enclothing.” This remnant, while unable to participate in a fusion through collision on its own, can join an existing fusion through collision with renewed opacity in the partition.", + "It thus turns out that there are two upper aspects that are fit for fusion through collision in the partition: (a) the opacity of the third level,216This is the level with the greatest opacity remaining in the partition after the erosion of the surrounding light in this particular example. which blocks the supernal light and receives the fusion through collision upon which the level of Ḥokhma emerges,217This is the new partzuf generated in this example as a result of the third level of opacity generating returning light of the height of the level of Ḥokhma. and (b) the aspect of enclothing of the fourth level.218This is the remnant of the fourth level of opacity of the partition that was not lost, the “trace of enclothing.” Although the aspect of enclothing is unfit for a fusion through collision, since it does not contain opacity that blocks the spread of light, nevertheless, when it is incorporated and participates in the opacity of the third level, a fusion through collision occurs upon it as well, and a height near to that of Keter219Returning light that is the height of Keter is generated by opacity of the fourth level in a partition. Since the aspect of enclothing here is a remnant of the fourth level, the height of light generated by it in this second-hand fusion through collision is also that of Keter. is generated from it.", + "These two heights are called “male” and “female.” The height that emerged upon the fourth level of enclothing participating with the third level of opacity, is called “male,” while the height that emerged only upon the third level of opacity in the partition, is called “female.” (All this is explained in Petiḥa LeḤokhmat HaKabbala, section 42.)", + "Along the same lines, when the partition of the body of the partzuf of Ḥokhma of Adam Kadmon220This is the same situation as the previous example, except that it relates to the partzuf of Ḥokhma of Adam Kadmon instead of Keter of Adam Kadmon. As a result, each of the levels discussed are reduced by one, since Ḥokhma is the level one step down from Keter. was purified and ascended to the mouth of its head, two remnants,221This refers to the remnants of opacity and the remnants of enclothing mentioned in the preceding paragraphs. male and female, remained in it as well, in the manner described above with regard to the partzuf of Keter. The trace of enclothing of the third level, which joins the opacity of the partition of the second level, generates nearly the height of Ḥokhma, and this is the male aspect. The trace of opacity of the second level, which is the core element that undergoes a fusion through collision, generates the height of Bina, which is the female aspect.", + "In the same manner, there are male and female aspects in the purification of the partition of the body of the partzuf of Bina. The male aspect is nearly at the height of Bina, while the female is at the height of Ze’er Anpin, which is the level of the fusion through collision for the partzuf of Nekudim.222The partzuf of Nekudim refers to the structure that emerges at this point in the levels of Adam Kadmon, yielding the world of Nekudim.", + "Similarly, there are male and female aspects in the purification of the partition of the body of the partzuf of Nekudim. The male, which constitutes the trace of enclothing of the first level that remained in the partition, which joins with the opacity of the root level in the partition, is nearly at the height of the first level, that is, the level of Ze’er Anpin. This is the height of ruaḥ, which is the height of Ḥesed, Gevura, and Tiferet. The female, which constitutes the opacity of the level of the root and which receives a fusion through collision, is at the height of the light of nefesh. This is the structural height of Malkhut, which is called Netzaḥ, Hod, and Yesod from the perspective of the three lines." + ], + [ + "75. We can thus discern that there are two heights of “three within three” at the level of gestation:223Here the author of the Sulam returns to his original point. After explaining the male height that emerges from the traces of enclothing of the previous, lost level of opacity in the partition, the author of the Sulam returns to explaining the concept of gestation, in which the male aspect resulting from the height of enclothing is “within” the female aspect, the height of opacity. the height of Ḥesed, Gevura, and Tiferet and the height of Netzaḥ, Hod, and Yesod. The height of Ḥesed, Gevura, and Tiferet – which is the mystical meaning of the male aspect – emerges upon the trace of enclothing of the first level, which joins with the opacity of the root, while the height of Netzaḥ, Hod,and Yesod, which is the female aspect, emerges solely from the trace of the opacity of the root level in the partition. Since the trace of enclothing is unfit to undergo a fusion through collision unless it joins with the opacity of the root level,224The example of the “root level” here is incidental to the context. The male aspect must join with whichever level of opacity currently remains in the partition in order to participate in a fusion through collision. In this context, the remaining opacity is that of the root level. the height of Ḥesed, Gevura, and Tiferet cannot stand on its own but must be enclothed in Netzaḥ, Hod, and Yesod. Therefore, the level of gestation, which constitutes Ḥesed, Gevura, and Tiferet, and Netzaḥ, Hod, and Yesod together, is considered “three within three,” that is, Ḥesed, Gevura, and Tiferet within Netzaḥ, Hod, and Yesod." + ], + [ + "76. Now, after the aforementioned two heights emerge – Ḥesed, Gevura and Tiferet within Netzaḥ, Hod and Yesod – through the incorporation of the partition in the fusion through collision of the head of the upper partzuf, and the two heights are distinguishable as new heights that differ from the upper partzuf, this distinction is considered a birth.225As in the previous sections, when a particular structure is identical to another structure, the two are considered spiritually unified, through the concept of equating of form. When a distinction is discernable, they become “separated” into two distinct entities, which is considered a “birth” of the new entity. That is, it is recognized that a new partzuf has been born here, which differs from the upper partzuf. The new partzufim226The plural language here refers to the two different heights that are at play in this phase of “gestation,” the “female” structure of vessels, and the male structure that is “within” the female structure and lacks vessels of its own. descend and enclothe the body of the upper partzuf;227A partzuf that emerges from a fusion through collision in the head of its upper partzuf always descends and enclothes the body of the upper partzuf, as described here. This new, enclothing partzuf has its own head and body, both of which are below the mouth of the previous, higher partzuf. if they are the partzufim of the first three, they enclothe the first three of the body, which are Ḥesed, Gevura and Tiferet, and if they are the partzufim of the six extremities they enclothe the six extremities of the body, which are Tiferet, Netzaḥ, Hod, Yesod, and Malkhut, that are from the chest of the partzuf and below. They also draw the light from the upper partzuf, and this flow causes the descent of Malkhut from the forehead to the apertures of the eyes, at which point Malkhut again receives the opacity of the first level which is attached to Malkhut, as was the case in the partzufim of Nekudim.228The world of Nekudim was built out of a fusion through collision against a partition of the first level, the level of Ze'er Anpin. When the partition descends back to this same level (from the forehead back to the apertures of the eyes), it regains the opacity of the first level. Then the height of Ḥesed, Gevura and Tiferet also acquires the attribute of vessels,229Since the partition now has opacity of the first level, it can generate a fusion through collision that creates vessels of the level of ruaḥ. This allows the “gestated” Ḥesed, Gevura and Tiferet to emerge as their own height in their own vessels, instead of only within the vessels of the level of Netzaḥ, Hod and Yesod. and they no longer require the vessels of Netzaḥ, Hod and Yesod. Consequently, as a result of the drawing of light,230In Hebrew, the term for “drawing the light” here is yenika, “suckling,” which is also the name for the second phase (of three, gestation, infancy and brains), “infancy.” The drawing of the light leads to the formation of vessels for a height of ruaḥ, which is the phase of infancy. The following phase, discussed below, is the phase of “brains.” Ḥesed, Gevura and Tiferet spread out and emerge from within Netzaḥ, Hod and Yesod, and then the partzuf has a complete structural height of ruaḥ.", + "Take, for example, the partzuf of Atik231This refers to the Keter level partzuf of the world of Atzilut. of Atzilut. Initially, the partition of Nekudim ascended, through purification, to the head of the Sag of Adam Kadmon. After the partition's last level of the aspect of opacity was lost,232Levels of opacity are “eroded” by the beating of the surrounding light against the vessels containing the inner light. the opacity of the aspect of the root, called “forehead,” remained in the partition, with the remnant of enclothing233See section 74 above for the full explanation of this term. of the first level. Then, two heights emerged upon it, Ḥesed, Gevura and Tiferet, and Netzaḥ, Hod and Yesod, “three within three,” since Ḥesed, Gevura and Tiferet have no vessels, as mentioned above.234This is the phase of “gestation” in the example. When these two heights are recognized as a new height,235This means that the new structure is distinguishable, which is the definition of “birth,” spiritually speaking. they are considered to have emerged and been born and come to their place, that is, to enclothe from the navel and below of Adam Kadmon. Since Atik is a partzuf of the six extremities, it enclothes only the six extremities of the body, as stated above, and this is called “the partzuf of Atik.” Afterward, by means of Atik's drawing the light from the Sag of Adam Kadmon, it brings down the partition from the forehead to the apertures of the eyes, at which point vessels emerge for its Ḥesed, Gevura and Tiferet as well, which spread out from within Netzaḥ, Hod and Yesod. The two aspects known as gestation236As explained, this is the phase when Ḥesed, Gevura and Tiferet, the structural height generated by the remnant of enclothing, are “inside” the structural height of Netzaḥ, Hod and Yesod, lacking their own vessels. and infancy237As explained, this is the phase when, as a result of the drawing of light, the partition descends to the aperture of the eyes, regaining the opacity of the first level. This allows the partition to give rise to returning light vessels of the structural height of Ḥesed, Gevura and Tiferet, allowing them to emerge from “gestation” into a full level (a level of ruaḥ). have now been explained." + ], + [ + "77. We will now explain the partzuf of the brains. After the partzuf receives the two aspects, gestation and infancy, it ascends as feminine waters238As explained previously, “feminine waters” refers to the “yearning” of lower levels for the light of higher levels. These lower levels are said to ascend to higher levels as “feminine waters,” flowing from below to above. In contrast, “masculine waters” refers to the flow of the supernal light from above to below. to the upper partzuf and brings Ḥokhma and Bina of the upper partzuf back to the state of “face-to-face.”239The ascent of feminine waters drives Bina to “turn toward” Ḥokhma. This means that Bina can now receive the light of Ḥokhma through itself and pass that light to the level of Ze'er Anpin, the partzuf that was developed through the gestation and infancy phases here. This change in Bina, allowing it to transmit the light of Ḥokhma was discussed in many previous sections of this work. Ḥokhma and Bina then give the illumination to the lower partzuf, which lowers the Malkhut from the apertures of the eyes to its own place, i.e., to the mouth.240This descent of Malkhut effectively “undoes” the effects of the second constriction, allowing the lower vessels to ascend and return to their place. Since all five vessels are then in the level, all five lights are able to be enclothed in the level as well. The addition of the higher lights of neshama, ḥaya, and yeḥida means the partzuf now has “brains,” as the author of the Sulam proceeds to explain. At this point, the three vessels, Bina, Tiferet and Malkhut, which fell due to the ascent of Malkhut to Bina, once again ascend to their level, and the partzuf is completed with the five vessels Keter, Ḥokhma, Bina, Tiferet and Malkhut, and with the five lights, nefesh, ruaḥ, neshama, ḥaya, and yeḥida.", + "This is called the partzuf of the brains, for the first three lights, neshama, ḥaya and yeḥida, are called brains. For example, after Atik receives in a complete manner the two aspects of gestation and infancy, which are the heights of nefesh and ruaḥ, Atik returns and ascends as feminine waters to the head of Sag, and returns the Ḥokhma and Bina that are there to the state of face-to-face. Since the Bina that is in the partzuf of the Ḥokhma of Adam Kadmon is not intermingled with the Malkhut, therefore, when Atik receives this illumination it also brings down its own Malkhut from its own Bina.241The turning of Ḥokhma and Bina of Sag toward each other causes changes in the lower levels The exposure of lower level (Atik) to the illumination of the level of Sag of Adam Kadmon causes Malkhut to descend from the position it acquired in the level of Bina through the second constriction. This is because lower levels are imprinted by and conform to higher levels. Since the second constriction only begins in the level of Nekudim, below Sag of Adam Kadmon, exposure to the illumination of that higher, unconstricted level causes the lower level to copy the higher one, undoing the constriction caused by the ascent of Malkhut to Bina. Then Atik raises the three vessels, its Bina, Tiferet and Malkhut, to its level, which fell due to the intermingling of Malkhut in Bina.242In the second constriction. It now has Keter, Ḥokhma, Bina, Tiferet and Malkhut, of the vessels, in which the nefesh, ruaḥ, neshama, ḥaya, and yeḥida of the lights can be enclothed." + ], + [ + "78. When these brains emerge for the first time, a dispute arises between the right and the left (as explained at length in sections 29 – 30, above). For the left line, which is the bearer of the illumination of the light of Ḥokhma, wants to negate the right line, which is the bearer of the illumination of the light of giving. Due to this dispute, and this beating of right and left against each other, which occurs in these brains, they are called “the brains of the back.”243As in the previous section , when discussing the dynamics of conflict and harmony between different aspects of the system, the author of the Sulam refers to positions of “face-to-face” and “ back-to-back.” Since these brains are in conflict (as explained more fully in sections 29 – 30 as well as in the surrounding sections there), they are called “brains of the back,” with the right and left failing to work in harmony to provide illumination to the lower level. The three aspects, gestation, infancy and the brains of the back, have now been explained." + ], + [ + "79. This beating of left and right causes the partzuf to return to raising the feminine waters to the upper level244The conflict between the left and right lines (the left and right lines discussed in the earlier sections regarding the rectification of lines) means that the lower level does not receive any illumination from the upper level. As a result, it ascends again as feminine waters to trigger another change in the upper level, leading to the rectification of lines required for the illumination.. For the illumination of the left, which is the illumination of Ḥokhma,245See section 20 and subsequent sections for the in-depth discussion of the lines and their rectification. strikes and purifies all the opacity in the partzuf, until the partition returns to as pure a state as it was in the first time it ascended to the head of the upper level. That is, only the opacity of the root remains in it, and the remnant of enclothing of the first level, for by means of this equating it becomes attached to the head of the upper partzuf. Then, after the partition is again incorporated in the fusion through collision of the upper head, the partition again receives a fusion through collision from the supernal light, on the opacity of the root and the first level of enclothing, which were renewed in the partition. The height of “three within three” again emerges upon the partition, which is the height of Ḥesed, Gevura and Tiferet that is enclothed within the height of Netzaḥ, Hod and Yesod, and which is called “the height of gestation” (as stated in section 75, above).246This process is a repetition of the process described above in section 75. The phases of gestation, infancy and brains are duplicated. The final result is different in this second iteration, however, as will be explained. It has now been explained that the beating of the left upon the right, which occurred in the brains of the back,247See section 78 above and the footnote there for the explanation of this concept. caused the return of the lower partzuf to the upper partzuf to receive a renewed aspect of gestation from the upper partzuf." + ], + [ + "80. Then, after the lower partzuf receives a renewed aspect of gestation, it returns and emerges from the head of the upper partzuf and enclothes the body of the upper partzuf. By means of this enclothing, the lower partzuf again draws the lights from the upper partzuf.248The lower partzuf activates illumination from the upper one, as in the first round of gestation, infancy and brains described in the preceding sections. These lights of this drawing of light bring down the opacity of the root to the opacity of the first level.249As in the previous round of gestation, infancy and brains, the drawing of the lights of the upper partzuf leads to the descent of the partition from the “forehead” of the head of the upper partzuf down to the “aperture of the eyes” of the head of the upper partzuf. This means the partition transitions from having a level of opacity of the root (associated with the forehead, the Keter) to opacity of the first level (associated with the aperture of the eyes, the Ḥokhma). That is, it brings down the Malkhut250Malkhut has a partition resting on it. Thus, a “descent of the partition“ means that the level of Malkhut and its partition have descended. from the forehead to the apertures of the eyes, and then the complete height of the first level emerges upon the partition,251Once the partition possesses opacity of the first level, it engages in a fusion through collision that generates a height of ruaḥ, just like in the first round of gestation and infancy. This height of ruaḥ is the vessels and light of the gestated level of Ḥesed, Gevura and Tiferet that have now emerged in the phase of infancy. which is considered the spreading out of Ḥesed, Gevura and Tiferet from within Netzaḥ, Hod and Yesod (as stated in section 76, above). The lower partzuf thus attains a new aspect of infancy, which is the mystical meaning of the height of ruaḥ." + ], + [ + "81. Then, after the lower partzuf attains renewed gestation and infancy, it again ascends as feminine waters to the upper partzuf. The partzuf accomplishes this ascension independently, since by leaving its root attached to Bina, Tiferet and Malkhut of the upper partzuf (as stated in section 67), it can return there whenever necessary, and unite the Ḥokhma and Bina that are there into a state of face-to-face (as will be explained in section 83, below). Ḥokhma and Bina then give the lower partzuf the illumination that brings down the Malkhut from the apertures of the eyes to its place. As a result, Bina, Tiferet and Malkhut ascend and attach to the lower partzuf as before, and the lower partzuf attains Keter, Ḥokhma, Bina, Tiferet and Malkhut, of the vessels, and yeḥida, ḥaya, neshama, ruaḥ, and nefesh of the lights.252Until this point, the second iteration of gestation, infancy and brains is the same as the first. Now the process reaches the point in which it was obstructed by the conflict between the left and right lines. In this iteration, that problem will now be solved, allowing for the illumination of Ḥokhma in the light of giving to reach the lower levels.", + "And in order that the dispute between right and left should not arise again, the middle line rises from below and unites the right and left so that they will illuminate together, with the Ḥokhma in the left enclothed in the light of giving in the right, and the light of giving in the right incorporated in the Ḥokhma in the left (as explained in section 37, above). Then the brains illuminate in all their perfection, at which stage they are called “the brains of the front.” It has now been explained how, as a result of the conflict between the right and left of the brains of the back, the three aspects of gestation, infancy and the brains of the face, emerge again." + ], + [ + "82. Therefore, no partzuf is complete until after it receives gestation, infancy and brains of the back, and gestation, infancy and the brains of the front. For on account of the additional purification of the partition in Atzilut, until it reaches the opacity of the root, the partzufim of Atzilut can only receive their ten sefirot through three consecutive phases, which are called gestation, infancy and brains (as stated in section 72, above). And since, in the first emergence of the brains, the beating of the right and left occurs, until the left purifies all the opacity in the partition, consequently, all the illuminations of gestation, infancy and brains which the partzuf received, depart. For with the loss of the opacity in the partition, the fusion through collision is negated and the lights depart, and the partzuf returns to the head of the upper partzuf for gestation, and it receives a renewed “three within three.”253As explained in the preceding sections, 76 and 79. It is subsequently born and receives a renewed infancy which brings down the Malkhut from the forehead to the eyes, and the Ḥesed, Gevura and Tiferet emerge from Netzaḥ, Hod and Yesod, and the partzuf receives a renewed height of ruaḥ. It then ascends as feminine waters and it receives renewed lights of neshama, ḥaya, and yeḥida, in which there already exists the middle line that unites the right and the left together – which are called “the brains of the front” – and then they illuminate and persist. Thus, until the partzufim attain the brains for the second time, they cannot persist." + ], + [ + "Face and Back, and Face-to-Face
83. Even when the partzuf has already received the brains of the front, as stated above,254See the previous two sections. the Ḥokhma and Bina which are there are still in a state of “face” and “back.” This means that only the Ḥokhma receives the brains of the face. With regard to Bina, however, which is always in the state of the mystical meaning of the verse “for He delights in mercy,” as it wants the light of giving rather than the light of Ḥokhma, for this reason Bina is considered to have its “back” to Ḥokhma, and Bina does not want to receive the brains of the face from Ḥokhma.255Since Bina seeks the light of giving, it does not receive the light of Ḥokhma except as a conduit for Ḥokhma to be transmitted below to Ze'er Anpin. In many of the earlier sections, this dynamic is discussed in the context of the rectification of lines and the transmission of the light of Ḥokhma through Bina to the lower levels. Ḥokhma and Bina are always positioned in this state of “face” and “back,” until Ze’er Anpin ascends to them as feminine waters.256This yearning of Ze'er Anpin for the light of Ḥokhma triggers Bina to “face” Ḥokhma and receive the flow of light in order to pass it through to Ze'er Anpin. Since there is a connection between Bina of the direct light to give the illumination of Ḥokhma to Ze’er Anpin of the direct light257This idea is expressed in the preceding footnote. Bina and Ze'er Anpin are connected in the flow of supernal (direct) light of Ḥokhma, in that Bina transmits this light to Ze'er Anpin. Thus, when Ze'er Anpin ascends as feminine waters, this yearning triggers Bina to face Ḥokhma to receive the light of Ḥokhma on behalf of Ze'er Anpin. However, as explained, Bina does not truly receive this light, but only transmits it. (as explained in “Petiḥa LeḤokhmat HaKabbala,” section 5) – therefore, when Ze’er Anpin ascends as feminine waters to Bina, Bina immediately turns her face back to Ḥokhma to receive from it the brains of the face – which are the brains of the illumination of Ḥokhma – for Ze’er Anpin. This is just as Bina does in the five levels of the direct light. It is then recognized that the Ḥokhma has reached a state of “face-to-face” with Bina." + ], + [ + "Who Measures the Level in Atzilut?
84. The following question arises: Since the partition of Atzilut contains only the level of opacity of the root,258As explained in previous sections, this level of opacity generates returning light for a partzuf of the level of Malkhut, the lowest level. Thus, the question here is, how could this low-opacity partition ultimately give rise to a full set of five partzufim in Atzilut or Nekudim? known as “forehead,” which has only the height of the light of nefesh, what has caused the emergence of five partzufim in Atzilut, namely Atik, Arikh Anpin, Abba and Imma, and Ze’er and Nukba,259These are the five partzufim of Atzilut. Like all sets of five partzufim, each corresponds to one of the five main sefirot, Keter (Atik), Ḥokhma (Arikh Anpin), Bina (Abba and Imma), Tiferet (Ze'er Anpin) and Malkhut (Nukba). in which Atik is the level of yeḥida, Arikh Anpin is the level of ḥaya, Abba and Imma is the level of neshama, and Ze’er and Nukba is the level of ruaḥ? The same difficulty also applies to the world of Nekudim: Since only the opacity of the first level, which is called the “apertures of the eyes,” is left in the partition, how could five partzufim emerge in Nekudim?" + ], + [ + "85. The answer is that the fourth level additionally became attached to the partition of Nekudim and the partition of Atzilut, from the force of the Malkhut that ascended to the nekudot (vowels)260This refers to one of four aspects of the level of Sag (or any given level), represented by the four aspects of the Hebrew alphabet: the otiot (written letter forms), the tagin (written crowns on the letters), the vowels (nekudot) of the letters and the ta'amim (the notes for chanting the letters when reading). The aspect of nekudot corresponds to the level of Bina in a given level. of the Sag level of Adam Kadmon.261Once Malkhut, the “fourth level,” ascended to Bina in the second constriction (which took place from Nekudim and below), the partitions below this constriction received the opacity of Malkhut irrespective of their natural opacity. This can be thought of as Malkhut being present in every area below the level in which the second constriction transpires. For if the fourth level had not participated in the partition in Nekudim and Atzilut, no partzuf could have emerged upon the partition. For even the opacity of the first level in Nekudim is considered a weak \"gaze,\"262Often, the light that emerges from the “eyes” (the “aperture” of the light of Ḥokhma) is referred to as “sight” or “gaze.” such that the fusion through collision does not produce any partzuf from it.263Such a small measure of opacity means that a structure of returning light and a subsequent partzuf cannot be properly formed. This is even more the case with regard to the opacity of the forehead264Since this is the root level of opacity, which is even less capable of producing the requisite structures for a partzuf. in Atzilut, which is unfit for a fusion through collision to produce a partzuf. But as a result of the fourth level becoming attached to those partitions, they become fit for a fusion through collision.", + "One should not ask: If so, shouldn’t a level of Keter have emerged upon the partition, since the fourth level is attached to the partition?265Since the fourth level is attached to the partition, shouldn't the opacity of the fourth level within it give rise to a partzuf of the level of Keter?" + ], + [ + "86. The answer is that the fourth level produces a level of Keter only when it is situated in the place of Malkhut, as then the returning light that ascends from the fusion through collision upon the partition, enclothes the five vessels Keter, Ḥokhma, Bina, Tiferet and Malkhut with the five lights, nefesh, ruaḥ, neshama, ḥaya, and yeḥida. However, if the fourth level stands in the place of Ze’er Anpin, where there are only four vessels, Keter, Ḥokhma, Bina and Tiferet, the returning light draws out only four lights, nefesh, ruaḥ, neshama and ḥaya, in the four vessels, Keter, Ḥokhma, Bina and Tiferet.266In other words, it is not only the opacity in the partition that determines the height of the emergent partzuf, but also the positioning of the partition. ", + "Similarly, if the fourth level stands in the place of Bina, where there are only three vessels, Keter, Ḥokhma and Bina, the returning light draws out only three lights, nefesh, ruaḥ and neshama. And if the fourth level stands in the place of the vessel of Ḥokhma, where there are only two vessels, Keter andḤokhma, its returning light draws out only the two lights of nefesh and ruaḥ. And so it was in Nekudim, where the fusion occurred in the apertures of the eyes, which is the vessel of Ḥokhma, and therefore only the height of nefesh and ruaḥ emerged in the phase of immaturity.267As explained in several of the preceding sections, the phase in which the partition is positioned at this higher point is a phase of immaturity, since the other lights (the “brains“) cannot be present.", + "And if the fourth level stands in the place of Keter, where there is only one vessel, its returning light draws out only one light, nefesh. And so it was in Atzilut, as only the height of nefesh emerged in the gestation phase, as stated above, since the fusion through collision was in the place of the forehead, which is the vessel of Keter.268As explained previously, the “forehead” is the part of the head of the upper partzuf that corresponds to the level of Keter, representing the level of gulgalta. However, after the drawing of the illumination in the phase of infancy, which pushed the fourth level269This refers to the aspect of Malkhut, the “fourth level” described in the previous section as having ascended to the nekudot aspect of Sag in the second constriction and bestowing opacity on the partitions below it. from its location at the forehead to the place of the first level, which is called the apertures of the eyes, the height of ruaḥ emerged. Subsequently, through the illumination of Ḥokhma and Bina, in a state of face-to-face, of the upper partzuf, which brought down the fourth level to its place, to Malkhut – which raises the fallen Bina, Tiferet and Malkhut270As explained in previous sections, when Malkhut is in its ascended state, the lower vessels of a given level are cut off from Ḥokhma and Keter of their level and descend to the level below. They return when the brains of the face of are activated, allowed Malkhut to descend to its place and these lowered vessels to ascend. to their level – there are five vessels once again, Keter, Ḥokhma, Bina, Tiferet and Malkhut. Then the fourth level produces the height of Keter with the light of yeḥida, and this is the height of Atik of Atzilut." + ], + [ + "87. We must now explain how the other partzufim of Atzilut emerged, those which are below Atik.271As discussed frequently in the preceding sections, this is the first partzuf of the world of Atzilut.", + "The idea is that initially, after the breaking of the vessels,272This is a process that takes place in the level of Nekudim, ultimately leading to the formation of the partzufim of Atzilut. the partition of Nekudim ascended to the head of Sag. That is, it was purified from all levels of opacity that emerged from it as the five partzufim,273This refers to the five partzufim of Nekudim that had already emerged from the opacity of the partition of Nekudim. Now that partition, having been purified of its opacity through the formation of the partzufim and the beating of the surrounding light against the partition in the standard process of partzufim formation discussed previously, ascends to the head of Sag of Adam Kadmon. As usual, this ascent is the result of an equating of form, in which the partition of Nekudim is now spiritually identical to the partition of the head of Sag. until it was equated with the partition of the head of Sag. Nevertheless, the remnants of the opacity of the five partzufim that emerged from the partition remained in the partition, apart from the last level, which was lost, as has been explained in connection with all the partzufim.274When partitions are purified and then ascend to the partition of the head, where their opacity is “reawakened,” the last level remains permanently eroded. This was discussed in the extensive processes of partzuf formation detailed in the earlier sections of this work, sections 63–65. Therefore, when the partition of Nekudim was incorporated in the fusion through collision of the partition of the head of Sag, the opacity of all five partzufim was renewed in the partition of Nekudim, and then a fusion through collision took place upon the opacity in the partition.", + "However, not all levels of the opacity were included in the fusion through collision, but only the partition's uppermost level, which is the opacity of the forehead that was attached to the fourth level275As explained in the previous section, the fourth level of the sefirot, Malkhut, is now present in this context as a result of the second constriction. This presence gives rise to the capacity for fusion through collision against this partition. and by means of the three phases, gestation, infancy and brains, the partzuf’s ten sefirot were completed at the height of Keter.276As usual, given that the opacity in the partition is that of the fourth level (the “most dense” level of opacity), the partition generates returning light of the height of Keter, and a partzuf of that height. The other remnants, from the rest of the partzufim of Nekudim that were in the partition, did not receive anything from this fusion through collision in the head of Sag, since they were below the level of Keter, and are thus considered immaterial in relation to its worth.277The lower levels of opacity are inconsequential in comparison to the fourth level and are not manifest in the fusion through collision as a result. Consequently, when Atik emerged from the head of Sag, all the remnants from the rest of the partzufim, which were not incorporated in its fusion through collision, descended with it. After Atik was completed through the gestation, infancy and brains of the face, the supernal light illuminated upon the upper level of the remnants that remained in the partition, which is the opacity of the third level.278Now that the fourth level of opacity has been activated and manifest as the partzuf of Atik, the third level of opacity is the “most dense” level present. Through the three phases of gestation, infancy and brains, ten sefirot of the height of Ḥokhma emerged, and this is the partzuf of Arikh Anpin.279As discussed, this is the second partzuf of the world of Atzilut, corresponding to the level of Ḥokhma in the sefirot. This height emerges from a partition in which the opacity of the third level interacts with supernal light in a fusion through collision.", + "Here too, all the remnants of opacity that are less opaque than the opacity of the third level are considered immaterial in relation to the value of the fusion through collision of the third level, which emerged in the head of Atik.280As above, in order for a new partzuf to emerge, the partition of the previous level of opacity must be purified of its opacity at which time it ascends back to the head of the partzuf. There, the remnants of opacity are “reawakened,” except for the level that gave rise to the preceding partzuf, as that level has been permanently purified. Thus, the phrase “emerged in the head of Atik” refers to the phase of the process in which the new partzuf emerges from the partition as a result of the fusion through collision in the head of the preceding partzuf (Atik in this case). Therefore, when Arikh Anpin was born and left from the head of Atik to its place, all those remnants were drawn with it to its place. After Arikh Anpin was completed through all three phases, gestation, infancy and brains, the supernal light illuminated upon the uppermost level that remained in those remnants, which is the opacity of the second level. Then, by means of the three aspects of gestation, infancy and brains, ten sefirot of the height of Bina emerged upon it, and these are the partzuf of Abba and Imma.281This is the term for the partzuf of Atzilut corresponding to the level of Bina. The rest of the partzufim emerged in the same manner. It has now been explained how the partzufim of Atzilut emerged from one another." + ], + [ + "Two States of Malkhut
88. The sefira of Malkhut is the mystical meaning of the Nukba282As this section explains, this term refers to the partzuf of Nukba which corresponds to the sefira of Malkhut. of Ze’er Anpin. The root of Nukba starts from Malkhut of the second constriction, which concluded the seven sefirot283The phase of immaturity of Nekudim is the phase resulting from the ascent of Malkhut to Bina in the second constriction. The Nukba partzuf is at the “bottom” of the system of partzufim of Nekudim (and other corresponding levels). of the immaturity of Ze’er Anpin of Nekudim. This Nukba is a separate level from Ze’er Anpin, as Ze’er Anpin includes Ḥesed, Gevura, Tiferet, Netzaḥ, Hod, and Yesod of Nekudim, and the level below it is the Malkhut that concludes the Nekudim.284The level of Nukba. Therefore, this Malkhut is considered a separate Nukba from Ze’er Anpin, and a level below Ze’er Anpin.", + "There is also a different Nukba285This paragraph explains the other “type” of Nukba. From Nekudim and downward, and as a result of the second constriction, each partzuf has a “male” and “female” aspect. Thus, Ze'er Anpin has a “left side,” the “female” aspect, which is the version of Nukba that is within the level of Ze'er Anpin. that is in the body of Ze’er Anpin. The left side of Ze’er Anpin is considered Ze'er Anpin’s Nukba, but this Nukba is regarded as part of the actual body of Ze’er Anpin since Ze’er Anpin is the mystical meaning of the middle line,286This refers to the “middle line” discussed in the earlier sections about the rectification of lines. The middle line ascends as feminine waters, a “yearning from below,” triggering changes in the levels above to allow the flow of the light of Ḥokhma to reach Ze'er Anpin and the levels below. which receives from the two lines, right and left, of Bina. The right of Ze’er Anpin receives from the right line of Bina, which is the mystical meaning of the light of giving, and is considered the male side of Ze’er Anpin, while the left of Ze’er Anpin receives from the left line of Bina, which is the mystical meaning of the light of Ḥokhma, and is considered the Nukba287The term “Nukba“ here refers both to the Nukba aspect within Ze'er Anpin, as well as the literal meaning of “female.” side of Ze’er Anpin. Nevertheless, they are both part of a single level, and are incorporated into one another.", + "For it is known that initially there was the sun and the moon, which is the mystical meaning of the separate Nukba, with Ze’er Anpin, as in “the two great lights” (Genesis 1:16; see Ḥullin 60a). In that initial state, the Nukba was an equal level to Ze’er Anpin, and large like Ze’er Anpin. But then the moon – which is the Nukba that is separate from Ze’er Anpin – complained, saying: “It is impossible for two kings to use a single crown.” She was subsequently told: “Go and diminish yourself,” and was formed in the mystical meaning of “the lesser light.”", + "You thus find two states here, with regard to the Nukba. One state is when Nukba was with Ze’er Anpin, the state of the two great lights, when Nukba was equal to Ze’er Anpin. The second state is after the Nukba was diminished and was formed in the mystical meaning of the lesser light (Genesis 1:16).", + "The meaning of this is as follows: When the Nukba that is separate from Ze’er Anpin was initially established, the Creator connected it with the Nukba in the body of Ze’er Anpin, which is the mystical meaning of the left side of Ze’er Anpin, as stated above, and together they became a single Nukba for Ze’er Anpin. When the brains of right and left were drawn for these aspects of Nukba from Bina, Ze’er Anpin – which is the mystical meaning of the right within Ze’er Anpin – took the lights of the right of Bina. The Nukba that is separate from Ze'er Anpin took the lights of the left of Bina, like the Nukba in the body of Ze’er Anpin, since the separate Nukba had become attached to the Nukba in the body of Ze’er Anpin into one Nukba.", + "You already know that the lights of the right line of Bina are the lights of giving, whereas the lights of the left line of Bina are the lights of Ḥokhma. It thus turns out that Ze’er Anpin received the light of giving of the right of Bina without the light of Ḥokhma, while the separate Nukba received the light of Ḥokhma of the left of Bina without the light of giving. Since, as is known, Ḥokhma cannot illuminate without the light of giving, the Ḥokhma was therefore frozen in the separate Nukba, and it became darkness and not light. This is the mystical meaning of the moon’s complaint, when it said that two kings cannot use a single crown. For when they both use a single crown, which is Bina, that is considered Keter288Since Bina of that level serves as the portal for the lights of Ḥokhma and giving, it is Keter for them, the portal to the higher supernal lights. for them, Ze’er Anpin becomes the light of giving without the light of Ḥokhma, and the Nukba becomes the light of Ḥokhma without the light of giving, which is darkness, and Nukba could not withstand that state.", + "One should not ask: “Surely it is the case that before the separate Nukba became attached to the Nukba in the body of Ze’er Anpin, the right of Ze’er Anpin, which is the male, was likewise receiving the light of giving, and the left of Ze’er Anpin, which is the Nukba in its body, was receiving the light of Ḥokhma, and yet the Nukba in Ze'er Anpin’s body could withstand it and was not darkness!” The explanation is that the Nukba in the body of Ze’er Anpin is the actual self of Ze’er Anpin, and therefore the light of Ḥokhma within this Nukba is not separate from the light of giving in Ze’er Anpin. This is not the case for the separate Nukba, which is truly a different level from Ze’er Anpin, but since it became attached to the Nukba in the body of Ze’er Anpin, the separate Nukba received the light of Ḥokhma of the left of Bina, like the Nukba in the body. Consequently, after the separate Nukba received the light of Ḥokhma within itself, the light of Ḥokhma was separated from the light of giving, as it has no connection to the light of giving of Ze’er Anpin. The first state of the separate Nukba has thus been thoroughly explained.", + "Thus,289Here the author of the Sulam returns to the quoted parable from the Talmud regarding the change in the relationship between the moon and the sun. in order that the Nukba could illuminate to the lower ones, she was told: “go and diminish yourself,” that is, that she should diminish herself from that great degree where she was equal to the level of Ze’er Anpin and receiving from Bina.290As explained above, until this point, the separate Nukba was on the same level as Ze'er Anpin receiving light from Bina. Instead, the separate Nukba should descend to below Yesod of Ze’er Anpin, as she was at her root, which is below the entire level of Ze’er Anpin, and to receive all her lights from Ze’er Anpin. Since she then receives her lights from Ze’er Anpin, which is the mystical meaning of the middle line, the light of Ḥokhma that Ze'er Anpin gives her is incorporated in the light of giving and she can illuminate to the levels below. This is the second state of the separate Nukba. That which she received in the first state is considered the nefesh, ruaḥ, and neshama of the back,291As in the preceding sections, the “illumination of back” implies a blockage preventing the flow of supernal light from continuing to lower levels, while “illumination of the face” indicates a functional structure allowing flow. meaning that they do not illuminate, whereas that which she receives in the second state is considered the nefesh, ruaḥ, and neshama of the face, meaning that they illuminate in their fullness. In order to understand this matter completely, you must study the Zohar, Bereshit I, in the article “The Two Great Lights,” 111–116, and Idra Rabba, in the article “HaNesira,” 23–25.", + "There are certain ways in which Nukba's first state is superior, as then the level above her is Bina, from which she can receive the light of Ḥokhma, and she does not need to receive from Ze’er Anpin. However, she cannot illuminate to the lower ones, on account of the lack of the light of giving, as stated above, and therefore she is considered to be in the state of “having her back turned.” By contrast, in the second state, after Nukba has been diminished to below the partition of Yesod of Ze’er Anpin, she is no longer fit to receive the light of Ḥokhma, as the partition of Yesod of Ze’er Anpin blocks her, and she is compelled to receive the light of Ḥokhma in the vessels of the back that remained in her from the first state. There are likewise certain ways in which the second state is superior to the first state, since then she can illuminate both the light of Ḥokhma and the light of giving to the lower levels, which is not the case in the first state, when she cannot illuminate to the lower levels." + ] + ], + "versions": [ + [ + "The Sefaria Sulam, 2023", + "https://www.sefaria.org/" + ] + ], + "heTitle": "פתיחה לפירוש הסולם", + "categories": [ + "Kabbalah", + "Baal HaSulam" + ], + "sectionNames": [ + "Chapter", + "Paragraph" + ] +} \ No newline at end of file