Introduction to Sulam Commentary Reader

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.