Introduction to Sulam Commentary Reader

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.