Част 6 · Chapter 23

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Thus, even in the GAR themselves there is a division between this and that. It is so because not even the posterior descended from the Keter, but only the posterior of NHY. However, in AVI of Nekudim, only their posteriors descended and their anterior remained in their place. The reason for this is that these lights, which are extended through Shibbolet HaZakan, were divided into three: Keter took from the phase of Ozen itself, from what the sight draws in the looking in the light of the Ozen, all the more so because two other lights are incorporated in it, and from this, the vessel for Keter of Nekudim was made. Abba took from what the sight draws from the lights of the Hotem, and the light of the Peh, too, was incorporated in it.

Вътрешна светлина

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1Keter took from Behinat Awzen herself, from what the Reiah elicits in the Histaklut in the Ohr Awzen, especially that two other Orot mingle with it. In order to thoroughly understand the attribute of these three Sefirot Keter, Hochma, Bina, that the Rav explains here, we must understand the order of the creation of this Partzuf called Nekudim.You must remember the Rav’s words above (Part 5, items 6-14) regarding the creation of Partzuf ABfrom the two upper Reshimot of Partzuf Galgalta de AK, including everything explained in Ohr Pnimi there. We shall only mention the headlines here, as it explained there that the emanation of each Tachton is because of the Histalkut Orot from the Guf de Elyon.In that state, the Reshimot of the Sefirot of the Upper Guf incorporate in the Masach de Tabur Elyon, purified to its Shoresh, called Peh, which is thenincorporated in the Upper Zivug in the Rosh. The Koma elicited by that Zivug is regarded as the Partzuf Tachton.It has also been explained that the last Behina does not leave a Reshimo of her Aviut after her, but only from Behinat Hitlabshut. Thus, the Reshimot that rose to Peh of the first Partzuf lacked the Reshimo de Behina Dalet from Behinat Hamshacha. It is left with only Reshimo de Behinat Hitlabshut, unfit for Zivug with the Ohr Elyon, as it lacks the Aviut.This is where the Shoresh for the Behinat Zachar and Nekeva in the Olamot is made. The Reshimo de Behinat Hitlabshut that always remains after the Histalkut Orot de Guf Elyon is considered Zachar. It means that it is a part of the Guf unfit to draw Ohr Elyon, except by collaboration with the Nekeva, which completes what it lacks.That was also the case with Reshimo de Behina Dalet de Hitlabshut, which associated with Behina Gimel. Thus, the Zachar was completed in Behinat Hamshacha too, by the force of Aviut de Behina Gimel. At that point, the Upper Zivug emerged on it, meaning on the Masach that’s made of the two Reshimot: Behina Dalet de Hitlabshut and Behina Gimel de Hamshacha.The Rav explains there, that they perform two Zivugim by way of Hitkalelut. In the first Zivug, the Nekeva, being Behina Gimel, is incorporated in the Zachar, being Behina Dalet. At that time they elicit Komat Keter Elyon, because the Zivug on Aviut de Behina Dalet elicits Komat Keter.However, since it lacks Behina Dalet de Hamshacha, it cannot come down to the Guf, meaning to Behinat Hitlabshut in the Kelim. This is because there is no Hitpashtut Kelim, but only in Behinat Aviut, meaning by the force of the Hamshacha. This is what Behina Dalet lacks and hence its need for a second Zivug.This is done by the Hitkalelut of the Zachar in the Nekeva, meaning in Behina Gimel, where there is Behinat Hamshacha. However, the Koma emanated by this Zivug is merely Komat Hochma, and after these two Zivugim are made, they can come down and clothe in the Guf, and they clothe in Kli de Keter of the Guf.It is the same in all the Partzufim because so was the order of the creation of Partzuf SAG from ABtoo. There too the last Behina that remained after the Histalkut Orot de Guf de AB was only in Behinat Hitlabshut, called Zachar, meaning Behinat Hitlabshut de Behina Gimel.This is so because the last Behina de AB is Behina Gimel, and it too must connect with a Nekeva to complete its Behinat Hamshacha and be suitable for Zivug with the Ohr Elyon. Hence, it joined with Behina Bet, which remained complete in Behinat Hamshacha too. At that time they were both incorporated in two Zivugim, as has been explained in Rosh de Partzuf Galgalta.The same occurred in the creation of Partzuf BON, being Olam ha Nekudim, which was emanated and emerged from Rosh de SAG. After Orot NHY de AK departed with the lower nine Sefirot de SAG, the last Behina disappeared here too. She did not leave behind a Reshimo de Hamshacha, but only from Behinat Hitlabshut, called Zachar, which is unfit for Zivug with the Ohr Elyon, except when associated in the Behinat Hamshacha of the Nekeva, which is merely Behina Aleph here.This is so because the last Behina de Partzuf SAG is Behina Bet, of which nothing remained but Behinat Hitlabshut. It turns out that the complete Reshimo is Behina Aleph.These Zachar and Nekeva rose to Nikvey Eynaim and incorporated there in the two above Zivugim, as with the AB and the SAG. In the first Zivug, the Nekeva was incorporated in the Zachar, which is Behina Bet de Hitlabshut. Then Komat Bina was elicited on them, as it is known that Behina Bet extends Komat Bina.It turns out that the Nekeva too, which is Komat Behina Aleph gained Behinat GAR in her Hitkalelut with the Zachar. However, they still could not descend to the Guf, for lack of the Aviut of Hamshacha from Behina Bet. When they made the second Zivug, and the Zachar was incorporated in the Nekeva, which is Behina Aleph, and extended Komat ZA, they descended to Behinat Hitlabshut in the Guf, as the Rav explained regarding Partzuf AB (see Part 5, item 14).Now you can thoroughly understand the property of GAR de Nekudim. Keter de Nekudim is the Zachar, being Behina Bet de Hitlabshut, and Hochma and Bina de Nekudim are both Nekeva, which are Behina Aleph. They were incorporated in one another in the two Zivugim de Rosh de SAG.From there they came down through Dikna to their place below Tabur and expanded into their own Partzuf, meaning to the above three Behinot, made of two Roshim (pl. for Rosh) and Guf. The first Rosh is YESHSUT, only in Behinat GE, and the second Rosh is GAR de Nekudim, which are the AHPthat came out of the first Rosh. These are the ZAT de Nekudim.You can therefore understand Partzuf Dikna too. It’s been explained that every Tachton emerges by the force of the Reshimot ascending from the Histalkut Orot de Elyon to Malchut de Rosh of the Elyonitself. These are Behinat Zachar and Nekeva, and in the beginning they incorporate in the Masach de Rosh de Elyon and make two Zivugim there, in two kinds of Hitkalelut.There they extend two Komot: the first Koma on the measure of the Zachar, and the second Komaon the measure of the Nekeva. All this takes place in the Rosh of the Elyon itself. After that they expand and descend to their correct place.Know, that these two Komot that the Zachar and the Nekeva of Partzuf Nekudim extended when they were in Rosh de SAG are the entire Partzuf Dikna in the Rosh de SAG itself. Despite that, they are indistinguishable in Rosh de SAG itself, only in the branches that come out of it, being the Se’arot.Now you see that the first Tikun of Dikna, being the two straits of the Zakan, extending under the Awznaim, is the Zachar. In other words, it is the Koma that emerged in the Hitkalelut of the Nekevathat emerged in the measure of the Zachar, whose Koma reaches Bina.The two lower Tikkunim are the Se’arot on the upper lip under the Hotem on the right and on the left. After that there is the path without the hair in the middle, extending in a straight Kav in the middle of the lip, under the Hotem, to the Peh. Both are the Nekeva of the Rosh, meaning Koma de Behina Aleph that emerged in the Hitkalelut of the Zachar with the Nekeva.It has already been explained that the Nekeva too has Komat Bina, for she mingled in the first Zivugin the measure of the Zachar. However, there is still a great difference between them. This is so because the Zachar himself is Behina Bet, and thus has Ohr Bina, while the Nekeva is only Behina Aleph in and of herself, which is Ohr ZA. Consequently, she has He’arah only from Ohr Bina, but not the Atzmut of Ohr Bina.Thus, all the Orot de Zachar and Nekeva in these three Tikkunim come in Hitlabshut in Shibolet ha Zakan, which is the AHP that came out into Behinat Guf. Hence, these two above-mentioned Komotare discerned in the three upper Tikkunim of Dikna in Shibolet ha Zakan.It is written, “Keter took from Behinat Awzen herself, from what the Reiah elicits in the Histaklut in the Ohr Awzen.” This is because Keter de Nekudim is Behinat Zachar, having Koma de Behina Bet.For that reason it extends from the Histaklut in the Ohr de Awzen, meaning from the Zivug that emerged on Komat Bina, which is the Ohr of the Awzen. From there it extended to the Zachar in Behinat Shibolet ha Zakan, and from Shibolet ha Zakan it descended to its place below Tabur, to Behinat Keter de Nekudim. Thus, Keter has the Etzem of the Ohr Awzen.It is written, “Abba took from the Reiah elicits from the Orot Hotem, and the Ohr Peh was also incorporated in it.” Abba de Nekudim is Behinat Nekeva, having only Behina Aleph. Ima de Nekudim is also incorporated in Abba, for both are considered Behinat Nekeva to the Keter.Hence, for itself, it has only Ohr Hotem, which is Ohr ZA, as Behina Aleph elicits only Komat ZA. In addition, the Ohr Peh, which is Malchut, was also incorporated in the Ohr of the Hotem, because they are one Koma that came out in the second Zivug, on the measure of the Nekeva.

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