Introduction to Sulam Commentary Reader

b. The second difference concerns the enclothing. The partzufim of the six extremities do not enclothe the first three of the body of their upper partzuf, which is Ḥesed, Gevura, and Tiferet, but rather they enclothe the six extremities of the body of the upper partzuf, which is Netzaḥ, Hod, and Yesod, which are from the chest and below. The reason for this is that as the lower partzufim are six extremities from their roots,167Since these lower partzufim are partzufim of the six extremities, they are inherently lower, and subsequently only cover the lower portion of the body of the upper partzuf, that of Netzaḥ, Hod, and Yesod (these three are considered the lower sefirot of the partzuf, and are thus the six extremities.

The Ḥesed, Gevura, and Tiferet of the upper partzuf is considered the “first three” here, the “upper” part of the partzuf). they cannot hold onto the first three sefirot of the body of the upper partzuf.

The two differences between the partzufim of the first three sefirot and the partzufim of the six extremities have thus been thoroughly explained. One concerns the emergence, that only the partzufim of the first three emerge from the mouth of the upper partzuf that is adjacently above them. This is not the case for the partzufim of the six extremities, because they emerge from the partzuf above the adjacent upper partzuf.

The other concerns the enclothing, that only the partzufim of the first three can hold on to the Ḥesed, Gevura, and Tiferet of the upper partzuf, which are the first three sefirot of the body.168As described in the preceding sections, when a partzuf of Ḥokhma (a partzuf of the first three) emerges, it enclothes the preceding partzuf of Keter from the mouth and below. This means it enclothes the “first three” of the body, the sefirot of Ḥesed, Gevura, and Tiferet.

In contrast, the partzufim of six extremities can only enclothe their preceding partzufim from the chest and downward, meaning, the six extremities of the body, which are Netzaḥ, Hod, and Yesod. This is not the case for the partzufim of the six extremities, since they hold on only from the chest and below, that is, only the six extremities of the body.

Three Criteria for the Emergence of a Lower Partzuf 66. There are three criteria for the process of fusion through collision for the birth of a lower partzuf.169“Lower partzuf here refers to the emergent partzufim discussed in the preceding sections.

The first criterion is the partition that fuses with the supernal light through a fusion through collision, giving rise to the returning light and enclothing the supernal light. The height of the lower new partzuf will be commensurate with the measure of the enclothing of the supernal light (as explained in Petiḥa LeḤokhmat HaKabbala, section 21).170The height of the new partzuf is a function of the height of returning light that the partition releases, as that returning light enclothes the previous partzuf.

In this way, after the partition generated all the partzufim and the levels in the world of Nekudim, which did not endure but were broken and negated,171This refers to the breaking of the vessels of Nekudim, a complex process that is explained elsewhere. and the partition was purified172This purification takes place in the process that was explained previously, in section 63 above, through the beating of the surrounding light against the inner light. from all its five levels of opacity and returned to the head of Sag (as explained in Talmud Eser Sefirot, part 8, sections 2 and 4), all the levels that had emerged in Nekudim left their remnants in the partition.173This refers to remnants of opacity.

Therefore, when the partition was incorporated in the fusion in the head of Sag, those previous remnants were renewed within it.174The renewal of these remnants gives rise to new releases of returning light to create the partzufim of Atzilut.

At first, the partition generated its highest level, which constituted the remnant of the partzuf of Keter. This is called “Atik of Atzilut,” which is the opacity of the fourth level.175This remnant generated returning light of a height of Keter, forming the partzuf of Atik, the Keter level partzuf of Atzilut. The other remnants that were in the partition migrated with the birth of Atik to the place of Atik.

Once Atik was completed, a fusion through collision was performed upon its partition, on the uppermost level of the remnant in the partition within it, which is the third level,176This means it contained opacity up to the third level, able to generate returning light that could climb as high as a height of Ḥokhma. and generated the height of Arikh Anpin177This is a partzuf of the height of Ḥokhma. upon it.

The remaining remnants in the partition, which had not yet had a fusion through collision performed upon them, descended with the birth of Arikh Anpin to the place of Arikh Anpin. When Arikh Anpin was completed, a fusion through collision was performed upon it, on the uppermost level of the remnant in the partition, which is the second level,178This opacity of the second level can generate returning light of the height of Bina. producing a height of Abba and Imma179This refers to a partzuf of the first three of Bina as was described in sections 41 – 43 and elsewhere in the preceding sections. upon it, and so on in the same manner. Thus, all the partzufim emerge by means of a fusion through collision of the supernal light with the partition.

67. The second criterion is that Keter and Ḥokhma of every lower partzuf are attached to the Bina, Tiferet, and Malkhut of their upper partzuf.180This means that the upper part of a partzuf, the part that lies above Bina, where the second constriction begins its impact, are attached the Bina, Tiferet and Malkhut of the level above. This is the same concept of the connection between levels developed as a result of the second constriction and the rectification of lines discussed in section 20 and in subsequent sections.

Therefore, when the upper partzuf is completed and raises its Bina, Tiferet, and Malkhut, the Keter and Ḥokhma of the lower partzuf also rises with them to the place of the upper partzuf (all this has been explained at length in section 20 above) and are incorporated in the fusion of the upper partzuf. Thus, each lower one receives its height from the fusion of the head of the upper one.181Through this ascent of a lower level partzuf to a higher level, the lower one is able to participate in the fusion through collision of the higher level.

68. The third criterion is that since Ze’er Anpin ascends to Yisrael Sabba and Tevuna and unites and completes the lights182This refers to the rectification of lines described and referred to in many of the preceding sections, from section 20 until this section. of the right and left of Yisrael Sabba and Tevuna – and without Ze’er Anpin ascending as feminine waters183The ascent of feminine waters is a term referring to the “yearning” from below for the light of Ḥokhma represented by the ascent of Ze'er Anpin to the higher levels as the middle line.

In Kabbala and Torah thought in general, the concept of female denotes the dynamic of receiving, while male denotes giving. The flow of direct light of Ḥokhma from above to below is described as the “masculine waters.” the right and left of Yisrael Sabba and Tevuna would be unable to illuminate184As was explained in the extensive discussion of the rectification of lines, without a “middle line” formed by the ascent of Ze'er Anpin as feminine waters, there would be no mediation of the right and left lines (the columns of light of giving and Ḥokhma, respectively).

As a result, there could be no illumination from Yisrael Sabba and Tevuna to the levels below, since the right and left lines essentially negate each other. – it turns out that the ascent of Ze’er Anpin to Yisrael Sabba and Tevuna has caused the emergence of three lines: the right, the left, and the middle, which are the Ḥokhma, Bina, and Da’at of Yisrael Sabba and Tevuna.185The emergence referred to here is that by the ascent of the middle line (Ze'er Anpin, which is also the pseudo-sefira of Da’at mentioned here, the three lines are able to work together, instead of negating one another. Through this complementary dynamic, they are able to illuminate to the levels below.

There is a rule that the total measure that a lower partzuf causes to illuminate in an upper partzuf is merited by the lower one as well.186Since the lower partzuf was the impetus for the change in the higher partzuf, the qualities that emerge in the upper partzuf also emerge in the lower one. Accordingly, Ze’er Anpin receives the same brains187See section 46 above for a more extensive explanation.

The main idea is that the light of Ḥokhma, the “brains,” represents the animating divine lifeforce within all created beings. Since Ze'er Anpin activated greater illumination of Ḥokhma in Yisrael Sabba and Tevuna, by serving as the middle line (the feminine waters), Ze'er Anpin also receives that same illumination of the light of Ḥokhma. of Ḥokhma, Bina, and Da’at from Yisrael Sabba and Tevuna. This is the mystical meaning of the statement “Three come out of one; one exists in three” (as explained in the Zohar, Bereshit 1, section 276, s.v. “ve’od,” and as explained in section 52 above). The three criteria for the process of fusion for the emergence of a lower partzuf have now been explained.

69. The main element of the fusion through collision for the emergence of the lower partzuf is in the mystical meaning of a fusion through collision of the supernal light upon the partition, as stated above, since this determines the measure of the height of the lower partzuf, as is known. However, the awakening of the feminine waters188The ascent of feminine waters is a term referencing the “yearning” from below for the light of Ḥokhma represented by the ascent of Ze'er Anpin to the higher levels as the middle line.

In Kabbala and Torah thought generally, the concept of female denotes the dynamic of receiving, while male denotes giving. The flow of direct light of Ḥokhma from above to below is described as the “masculine waters.” of the lower one is also required, and this awakening is performed via the Keter and Ḥokhma of the lower partzuf that are attached to the Bina, Tiferet, and Malkhut of the upper one.189As was explained in the discussion of the rectification of lines, and the adjoining sections (section 20 and in subsequent sections), the Bina, Tiferet and Malkhut of an upper partzuf are ejected and join the Keter and Ḥokhma of the level below as a result of the second constriction.

The desire for the light of Ḥokhma in Keter and Ḥokhma of that lower level leads to a process in which the phase of maturity is initiated and Bina, Tiferet and Malkhut can return to their original, higher level. As this section explains, the Keter and Ḥokhma of the level below ascend with the Bina, Tiferet and Malkhut of the level above. This allows Ze'er Anpin to participate in the fusion through collision of the partzuf above Yisrael Sabba and Tevuna (as explained in section 65b). Consequently, both are necessary for the emergence of a lower partzuf.

In the case of Ze’er Anpin, there is another factor at work: Its partition does not draw the vessels of the first three, since it is a partition of the first level,190Since the partition at the bottom of Ze'er Anpin only has the opacity of the first level, it can only create returning light of the height of Ze'er Anpin, meaning of the six extremities, as opposed to a height tall enough to enclothe the first three sefirot (as explained in the preceding sections). and therefore the upper partzuf cannot give the lower partzuf brains from the fusion through collision of the partition with the supernal light.

This is why the aforementioned third criterion is required, that Ze'er Anpin receive the brains by causing the emergence of brains in its upper partzuf, constituting the mystical meaning of “three come out of one; one exists in three,” as stated above.191See section 68.

Three Stages in the Emergence of the Ten Sefirot 70. The first stage occurs in the first partzufim of Adam Kadmon, where the ten sefirot emerged all at once.192As will be explained, the concept of “stages” here refers to three different ways the sefirot and partzufim structures emerge in the structure of reality. If one thinks of existence as a tall stack, in which Adam Kadmon is the highest area and this world is the lowest, then it is as if there are three different “areas” in the stack.

Each of these areas has different structural properties, giving rise to differences in the emergence of the partzufim of each area. The first area is the first three partzufim of Adam Kadmon. The second is the world of Nekudim. The third is the world of Atzilut and downward.

In the world of Adam Kadmon there is only one phase of emergence. In Nekudim there are two, and in Atzilut there are three. Upon the fusion through collision on the partition of the fourth level, the ten sefirot emerged at the height of Keter. Upon the fusion through collision on the partition of the third level, the ten sefirot emerged at the height of Ḥokhma.

Upon the fusion through collision on the partition of the second level, the ten sefirot emerged at the height of Bina.193As the preceding sections explained, the partition that lies upon Malkhut at the bottom of the sefirot of the direct light creates returning light that ascends and enclothes the direct light as a new vessel. The height of that returning light is determined by the opacity within the particular partition.

This opacity varies within different levels because the surrounding light beats against the partition of any given level, purifying the partition of its degrees of opacity.

71. The second stage is the world of Nekudim, which emerged from upon the partition of the first level194The first three partzufim of Adam Kadmon emerged as a result of the direct light impacting the partition in a fusion through collision and creating returning light. The partition initially contained opacity of the fourth level, then was purified to the third level, then the second. Each level of opacity created a different height of returning light, with the fourth level creating a height of Keter, the third level creating one of Ḥokhma, and the second level creating one of Bina.

At this point in the process, the second constriction occurred, leading to the ascent of Malkhut to Bina in every sefira from that level onward. The partition in this context has opacity of the first level, since the previous levels were purified from the partition in the previous fusions through collision. that is attached to Malkhut, in which ten sefirot emerged at two distinct times.195As this section explains, as a result of the new situation created by the second constriction, the creation of the partzufim of Nekudim requires two stages.

Initially the sefira of Malkhut ascended to the partzuf of Bina of Sag of Adam Kadmon.196This is the ascent of the second constriction, beginning only at this point and downward in the structured “stack” of existence. Then, when the partition of Sag was purified to the first level,197This refers to the purification that takes place as a result of the surrounding light beating against the vessel of the returning light after a fusion through collision has taken place. which is called the “apertures of the eyes,”198The aperture of the eyes refers to the level of Ḥokhma of the head of the partzuf. the Malkhut ascended and attached itself to the first level, terminating the level199This termination is the result of the ascent of Malkhut and its partition to the higher position of Bina.

This new placement prevents the supernal light from continuing onward and leads to a fusion through collision at that point. This is the same concept as that discussed in many previous sections regarding the rectification of lines and the descent of lower aspects of a level (Bina, Tiferet and Malkhut) to the level below. under Ḥokhma, which is called “eyes.”200The five aspects of the human head correspond to five “features” of the head of a partzuf and, as always, to the five main sefirot.

Those five features are the skull (gulgalta), eyes (corresponding to Ḥokhma), ears (Bina), nose (Tiferet) and mouth (Malkhut). Thus, only two vessels were left in the level, Keter and Ḥokhma, with two lights, ruaḥ and nefesh,201Recall that higher vessels always come in first, while lower lights always come in first. Hence, when the lower vessels are ejected, the higher lights also leave. while three remaining vessels – Bina, Tiferet and Malkhut – fell from the level.

This state is called “the immaturity of the Nekudim.”202As was discussed previously, the phase of immaturity is when Malkhut remains in Bina, constricting the supernal light. The phase of maturity is when Malkhut descends back to its proper place, allowing the level to have a full set of vessels and lights once again. At the phase of maturity, the three vessels, Bina, Tiferet, and Malkhut, were returned to the level, and the five vessels, Keter, Ḥokhma, Bina, Tiferet, and Malkhut, were completed in the level, together with the five lights, nefesh, ruaḥ, neshama, ḥaya, and yeḥida (in the manner explained in section 19 above).

It has thus been explained that in the world of Nekudim the ten sefirot did not emerge all at once, as in the first three partzufim of Adam Kadmon. Rather, they emerged at two distinct times, during the phase of immaturity and during the phase of maturity, with only two sefirot emerging at the phase of immaturity and the other three sefirot emerging at the phase of maturity.

72. The third stage is the world of Atzilut, in which ten sefirot emerged at three distinct times, which are called gestation, infancy, and brains.203These terms are explained in the end of this section and the ensuing sections. Here, for the world of Atzilut, a purification of the partition was added on the last level.

This is because the partition was purified from the first level, which is called the “apertures of the eyes,” into a partition of the opacity of the root level204There are five levels of opacity in a partition, as was referred to in the previous footnotes. The fourth level opacity is the most opaque, giving rise to a height of returning light capable of enclothing as high as Keter. The least amount of opacity is that of the “root” level, capable only of generating returning light of the height of Malkhut. (in the manner explained in Petiḥa LeḤokhmat HaKabbala,” section 21), whose returning light enclothes only the height of the light of the Malkhut in the vessel of Keter, which is called forehead.

Therefore, this light is called “Mah that emerges from the forehead,” since the sefirot of Keter, Ḥokhma, Bina, Tiferet, and Malkhut of the head are called gulgalta, eyes, ears, nose, mouth. The forehead is gulgalta.205The five aspects of the human head correspond to five “features” of the head of a partzuf and, as always, to the five main sefirot. Those five features are the skull (gulgalta, corresponding to Keter), eyes (corresponding to Ḥokhma), ears (Bina), nose (Tiferet) and mouth (Malkhut).

Consequently, two descents of the sefira of Malkhut are required here: (a) its descent from the forehead to the apertures of the eyes, which is called “infancy,” and (b) its descent from the apertures of the eyes to its place, to the mouth, which is called “brains.”206The result of these descents is a change in the related levels, allowing for the supernal light to return to the levels. This is explained further in the following sections.

These newly modified conditions are termed “gestation,” “infancy” and “brains.” Thus, the first height of returning light, which emerges upon the partition of the opacity of the root,207As explained in the previous section, this level of opacity in a partition only generates returning light of the height of Malkhut, the lowest height. is called “gestation.” The second height of returning light, which emerges upon the partition after the descent of Malkhut to the first level, is called “infancy.”

The third height of returning light, which emerges upon the partition after the descent of Malkhut to its place, is called “brains.”

It has thus been explained that in the world of Atzilut ten sefirot emerge at three times, which are called gestation, infancy, and brains. The meaning of this will be explained below.

Gestation, Infancy, and Brains of the Back and Gestation, Infancy, and Brains of the Face 73. It has already been explained that the height of returning light that emerges from a fusion through collision upon the partition that contains only the opacity of the root is called the “height of gestation,” which is the height of the light of nefesh in the vessel of Keter.208Since the returning light only reaches the height resulting from opacity of the root level, it can only reach as “high” as the light of nefesh, which is the lowest of the five lights. Since this is the only light that can be contained in such a situation, the vessel containing it is the highest vessel, the vessel of Keter. The reason why the vessel is the highest although the light is the lowest is because of the inverse relationship between vessels and lights discussed in earlier sections, in which the vessels appear from highest to lowest, while the lights manifest from lowest to highest. From the perspective of the three lines contained within it, it is called the height of Netzaḥ, Hod, and Yesod.209The author of the Sulam is explaining here that the height of Malkhut is often referred to as Netzaḥ, Hod, and Yesod. However, it also contains the height of ruaḥ,210This is the next light above nefesh. This higher level is contained within the lower level here, which is the reason this stage is called “gestation,” as the author of the Sulam proceeds to explain. which is called the height of Ḥesed, Gevura, and Tiferet, only it is without vessels,211This is explained in the next section. and therefore the Ḥesed, Gevura, and Tiferet must be enclothed in the vessels of Netzaḥ, Hod, and Yesod. Accordingly, the height of gestation is called “three within three,” meaning, Ḥesed, Gevura, and Tiferet within Netzaḥ, Hod, and Yesod.

74. The meaning of all this is as follows: Although the purification of the partition causes it to lose the last level,212As was mentioned previously, the partition of a given level loses “layers” of opacity after generating a column of returning light. The returning light serves as a vessel for the supernal light, but only a certain amount can be contained, called the “inner light.” The remaining supernal light, surrounding light, beats against the vessel of the returning light, eroding the opacity within it until it is purified.

The “last level” referred to here is relative, meaning, the surrounding light erodes the most opaque level of the partition that is present in a given context. on account of which the five heights of partzufim are positioned one beneath the other (as explained in detail in Petiḥa LeḤokhmat HaKabbala, sections 40–41), the last level is, nevertheless, not entirely lost. Rather, a trace of enclothing remains of it in the partition (as explained there in section 42).

For example, when the partition of the partzuf of Keter of Adam Kadmon was purified and ascended to the mouth of the head,213When a partition is purified of opacity, it then ascends to the head of its partzuf where it unites with the partition of the head. In that new context, remnants of its previous opacity are renewed (except the lowest level directly eroded by the surrounding light) and it is now able to undergo a new fusion through collision, creating a new partzuf. it was incorporated in the fusion there and its remnants were renewed.

From the perspective of the opacity of the partition, upon which the fusion through collision occurred, only the trace of opacity of the third level remained in the partition, since the last level, which is the fourth level, was lost.214These levels are specific to this example. In an example in which the partition had previously had the second level eroded directly, only the trace of opacity of the first level would have been renewed, while the second would have been lost.

However, the enclothing part of the fourth level still remained in the partition.215This is the key idea of this paragraph. Although the lowest level of the partition is eroded and lost because of the returning light, only one of two aspects of this level are fully lost. The traces, or remnants of opacity of the level are fully lost. There remains, however, a remnant of that level of the partition called “the traces of enclothing.”

This remnant, while unable to participate in a fusion through collision on its own, can join an existing fusion through collision with renewed opacity in the partition.

It thus turns out that there are two upper aspects that are fit for fusion through collision in the partition: (a) the opacity of the third level,216This is the level with the greatest opacity remaining in the partition after the erosion of the surrounding light in this particular example. which blocks the supernal light and receives the fusion through collision upon which the level of Ḥokhma emerges,217This is the new partzuf generated in this example as a result of the third level of opacity generating returning light of the height of the level of Ḥokhma. and (b) the aspect of enclothing of the fourth level.218This is the remnant of the fourth level of opacity of the partition that was not lost, the “trace of enclothing.”

Although the aspect of enclothing is unfit for a fusion through collision, since it does not contain opacity that blocks the spread of light, nevertheless, when it is incorporated and participates in the opacity of the third level, a fusion through collision occurs upon it as well, and a height near to that of Keter219Returning light that is the height of Keter is generated by opacity of the fourth level in a partition.

Since the aspect of enclothing here is a remnant of the fourth level, the height of light generated by it in this second-hand fusion through collision is also that of Keter. is generated from it.

These two heights are called “male” and “female.” The height that emerged upon the fourth level of enclothing participating with the third level of opacity, is called “male,” while the height that emerged only upon the third level of opacity in the partition, is called “female.” (All this is explained in Petiḥa LeḤokhmat HaKabbala, section 42.)

Along the same lines, when the partition of the body of the partzuf of Ḥokhma of Adam Kadmon220This is the same situation as the previous example, except that it relates to the partzuf of Ḥokhma of Adam Kadmon instead of Keter of Adam Kadmon. As a result, each of the levels discussed are reduced by one, since Ḥokhma is the level one step down from Keter. was purified and ascended to the mouth of its head, two remnants,221This refers to the remnants of opacity and the remnants of enclothing mentioned in the preceding paragraphs. male and female, remained in it as well, in the manner described above with regard to the partzuf of Keter. The trace of enclothing of the third level, which joins the opacity of the partition of the second level, generates nearly the height of Ḥokhma, and this is the male aspect. The trace of opacity of the second level, which is the core element that undergoes a fusion through collision, generates the height of Bina, which is the female aspect.

In the same manner, there are male and female aspects in the purification of the partition of the body of the partzuf of Bina. The male aspect is nearly at the height of Bina, while the female is at the height of Ze’er Anpin, which is the level of the fusion through collision for the partzuf of Nekudim.222The partzuf of Nekudim refers to the structure that emerges at this point in the levels of Adam Kadmon, yielding the world of Nekudim.

Similarly, there are male and female aspects in the purification of the partition of the body of the partzuf of Nekudim. The male, which constitutes the trace of enclothing of the first level that remained in the partition, which joins with the opacity of the root level in the partition, is nearly at the height of the first level, that is, the level of Ze’er Anpin. This is the height of ruaḥ, which is the height of Ḥesed, Gevura, and Tiferet. The female, which constitutes the opacity of the level of the root and which receives a fusion through collision, is at the height of the light of nefesh. This is the structural height of Malkhut, which is called Netzaḥ, Hod, and Yesod from the perspective of the three lines.

75. We can thus discern that there are two heights of “three within three” at the level of gestation:223Here the author of the Sulam returns to his original point. After explaining the male height that emerges from the traces of enclothing of the previous, lost level of opacity in the partition, the author of the Sulam returns to explaining the concept of gestation, in which the male aspect resulting from the height of enclothing is “within” the female aspect, the height of opacity. the height of Ḥesed, Gevura, and Tiferet and the height of Netzaḥ, Hod, and Yesod.

The height of Ḥesed, Gevura, and Tiferet – which is the mystical meaning of the male aspect – emerges upon the trace of enclothing of the first level, which joins with the opacity of the root, while the height of Netzaḥ, Hod,and Yesod, which is the female aspect, emerges solely from the trace of the opacity of the root level in the partition. Since the trace of enclothing is unfit to undergo a fusion through collision unless it joins with the opacity of the root level,224The example of the “root level” here is incidental to the context.

The male aspect must join with whichever level of opacity currently remains in the partition in order to participate in a fusion through collision. In this context, the remaining opacity is that of the root level. the height of Ḥesed, Gevura, and Tiferet cannot stand on its own but must be enclothed in Netzaḥ, Hod, and Yesod. Therefore, the level of gestation, which constitutes Ḥesed, Gevura, and Tiferet, and Netzaḥ, Hod, and Yesod together, is considered “three within three,” that is, Ḥesed, Gevura, and Tiferet within Netzaḥ, Hod, and Yesod.

76. Now, after the aforementioned two heights emerge – Ḥesed, Gevura and Tiferet within Netzaḥ, Hod and Yesod – through the incorporation of the partition in the fusion through collision of the head of the upper partzuf, and the two heights are distinguishable as new heights that differ from the upper partzuf, this distinction is considered a birth.225As in the previous sections, when a particular structure is identical to another structure, the two are considered spiritually unified, through the concept of equating of form.

When a distinction is discernable, they become “separated” into two distinct entities, which is considered a “birth” of the new entity. That is, it is recognized that a new partzuf has been born here, which differs from the upper partzuf. The new partzufim226The plural language here refers to the two different heights that are at play in this phase of “gestation,” the “female” structure of vessels, and the male structure that is “within” the female structure and lacks vessels of its own. descend and enclothe the body of the upper partzuf;227A partzuf that emerges from a fusion through collision in the head of its upper partzuf always descends and enclothes the body of the upper partzuf, as described here.

This new, enclothing partzuf has its own head and body, both of which are below the mouth of the previous, higher partzuf. if they are the partzufim of the first three, they enclothe the first three of the body, which are Ḥesed, Gevura and Tiferet, and if they are the partzufim of the six extremities they enclothe the six extremities of the body, which are Tiferet, Netzaḥ, Hod, Yesod, and Malkhut, that are from the chest of the partzuf and below.

They also draw the light from the upper partzuf, and this flow causes the descent of Malkhut from the forehead to the apertures of the eyes, at which point Malkhut again receives the opacity of the first level which is attached to Malkhut, as was the case in the partzufim of Nekudim.228The world of Nekudim was built out of a fusion through collision against a partition of the first level, the level of Ze'er Anpin.

When the partition descends back to this same level (from the forehead back to the apertures of the eyes), it regains the opacity of the first level. Then the height of Ḥesed, Gevura and Tiferet also acquires the attribute of vessels,229Since the partition now has opacity of the first level, it can generate a fusion through collision that creates vessels of the level of ruaḥ. This allows the “gestated” Ḥesed, Gevura and Tiferet to emerge as their own height in their own vessels, instead of only within the vessels of the level of Netzaḥ, Hod and Yesod. and they no longer require the vessels of Netzaḥ, Hod and Yesod.

Consequently, as a result of the drawing of light,230In Hebrew, the term for “drawing the light” here is yenika, “suckling,” which is also the name for the second phase (of three, gestation, infancy and brains), “infancy.” The drawing of the light leads to the formation of vessels for a height of ruaḥ, which is the phase of infancy. The following phase, discussed below, is the phase of “brains.” Ḥesed, Gevura and Tiferet spread out and emerge from within Netzaḥ, Hod and Yesod, and then the partzuf has a complete structural height of ruaḥ.

Take, for example, the partzuf of Atik231This refers to the Keter level partzuf of the world of Atzilut. of Atzilut. Initially, the partition of Nekudim ascended, through purification, to the head of the Sag of Adam Kadmon. After the partition's last level of the aspect of opacity was lost,232Levels of opacity are “eroded” by the beating of the surrounding light against the vessels containing the inner light. the opacity of the aspect of the root, called “forehead,” remained in the partition, with the remnant of enclothing233See section 74 above for the full explanation of this term. of the first level.

Then, two heights emerged upon it, Ḥesed, Gevura and Tiferet, and Netzaḥ, Hod and Yesod, “three within three,” since Ḥesed, Gevura and Tiferet have no vessels, as mentioned above.234This is the phase of “gestation” in the example. When these two heights are recognized as a new height,235This means that the new structure is distinguishable, which is the definition of “birth,” spiritually speaking. they are considered to have emerged and been born and come to their place, that is, to enclothe from the navel and below of Adam Kadmon.

Since Atik is a partzuf of the six extremities, it enclothes only the six extremities of the body, as stated above, and this is called “the partzuf of Atik.” Afterward, by means of Atik's drawing the light from the Sag of Adam Kadmon, it brings down the partition from the forehead to the apertures of the eyes, at which point vessels emerge for its Ḥesed, Gevura and Tiferet as well, which spread out from within Netzaḥ, Hod and Yesod.

The two aspects known as gestation236As explained, this is the phase when Ḥesed, Gevura and Tiferet, the structural height generated by the remnant of enclothing, are “inside” the structural height of Netzaḥ, Hod and Yesod, lacking their own vessels. and infancy237As explained, this is the phase when, as a result of the drawing of light, the partition descends to the aperture of the eyes, regaining the opacity of the first level.

This allows the partition to give rise to returning light vessels of the structural height of Ḥesed, Gevura and Tiferet, allowing them to emerge from “gestation” into a full level (a level of ruaḥ). have now been explained.

77. We will now explain the partzuf of the brains. After the partzuf receives the two aspects, gestation and infancy, it ascends as feminine waters238As explained previously, “feminine waters” refers to the “yearning” of lower levels for the light of higher levels. These lower levels are said to ascend to higher levels as “feminine waters,” flowing from below to above.

In contrast, “masculine waters” refers to the flow of the supernal light from above to below. to the upper partzuf and brings Ḥokhma and Bina of the upper partzuf back to the state of “face-to-face.”239The ascent of feminine waters drives Bina to “turn toward” Ḥokhma. This means that Bina can now receive the light of Ḥokhma through itself and pass that light to the level of Ze'er Anpin, the partzuf that was developed through the gestation and infancy phases here.

This change in Bina, allowing it to transmit the light of Ḥokhma was discussed in many previous sections of this work. Ḥokhma and Bina then give the illumination to the lower partzuf, which lowers the Malkhut from the apertures of the eyes to its own place, i.e., to the mouth.240This descent of Malkhut effectively “undoes” the effects of the second constriction, allowing the lower vessels to ascend and return to their place.

Since all five vessels are then in the level, all five lights are able to be enclothed in the level as well. The addition of the higher lights of neshama, ḥaya, and yeḥida means the partzuf now has “brains,” as the author of the Sulam proceeds to explain. At this point, the three vessels, Bina, Tiferet and Malkhut, which fell due to the ascent of Malkhut to Bina, once again ascend to their level, and the partzuf is completed with the five vessels Keter, Ḥokhma, Bina, Tiferet and Malkhut, and with the five lights, nefesh, ruaḥ, neshama, ḥaya, and yeḥida.

This is called the partzuf of the brains, for the first three lights, neshama, ḥaya and yeḥida, are called brains. For example, after Atik receives in a complete manner the two aspects of gestation and infancy, which are the heights of nefesh and ruaḥ, Atik returns and ascends as feminine waters to the head of Sag, and returns the Ḥokhma and Bina that are there to the state of face-to-face. Since the Bina that is in the partzuf of the Ḥokhma of Adam Kadmon is not intermingled with the Malkhut, therefore, when Atik receives this illumination it also brings down its own Malkhut from its own Bina.241The turning of Ḥokhma and Bina of Sag toward each other causes changes in the lower levels The exposure of lower level (Atik) to the illumination of the level of Sag of Adam Kadmon causes Malkhut to descend from the position it acquired in the level of Bina through the second constriction.

This is because lower levels are imprinted by and conform to higher levels. Since the second constriction only begins in the level of Nekudim, below Sag of Adam Kadmon, exposure to the illumination of that higher, unconstricted level causes the lower level to copy the higher one, undoing the constriction caused by the ascent of Malkhut to Bina. Then Atik raises the three vessels, its Bina, Tiferet and Malkhut, to its level, which fell due to the intermingling of Malkhut in Bina.242In the second constriction.

It now has Keter, Ḥokhma, Bina, Tiferet and Malkhut, of the vessels, in which the nefesh, ruaḥ, neshama, ḥaya, and yeḥida of the lights can be enclothed.

78. When these brains emerge for the first time, a dispute arises between the right and the left (as explained at length in sections 29 – 30, above). For the left line, which is the bearer of the illumination of the light of Ḥokhma, wants to negate the right line, which is the bearer of the illumination of the light of giving. Due to this dispute, and this beating of right and left against each other, which occurs in these brains, they are called “the brains of the back.”243As in the previous section, when discussing the dynamics of conflict and harmony between different aspects of the system, the author of the Sulam refers to positions of “face-to-face” and “ back-to-back.”

Since these brains are in conflict (as explained more fully in sections 29 – 30 as well as in the surrounding sections there), they are called “brains of the back,” with the right and left failing to work in harmony to provide illumination to the lower level. The three aspects, gestation, infancy and the brains of the back, have now been explained.

79. This beating of left and right causes the partzuf to return to raising the feminine waters to the upper level244The conflict between the left and right lines (the left and right lines discussed in the earlier sections regarding the rectification of lines) means that the lower level does not receive any illumination from the upper level. As a result, it ascends again as feminine waters to trigger another change in the upper level, leading to the rectification of lines required for the illumination..

For the illumination of the left, which is the illumination of Ḥokhma,245See section 20 and subsequent sections for the in-depth discussion of the lines and their rectification. strikes and purifies all the opacity in the partzuf, until the partition returns to as pure a state as it was in the first time it ascended to the head of the upper level. That is, only the opacity of the root remains in it, and the remnant of enclothing of the first level, for by means of this equating it becomes attached to the head of the upper partzuf.

Then, after the partition is again incorporated in the fusion through collision of the upper head, the partition again receives a fusion through collision from the supernal light, on the opacity of the root and the first level of enclothing, which were renewed in the partition. The height of “three within three” again emerges upon the partition, which is the height of Ḥesed, Gevura and Tiferet that is enclothed within the height of Netzaḥ, Hod and Yesod, and which is called “the height of gestation” (as stated in section 75, above).246This process is a repetition of the process described above in section 75.

The phases of gestation, infancy and brains are duplicated. The final result is different in this second iteration, however, as will be explained. It has now been explained that the beating of the left upon the right, which occurred in the brains of the back,247See section 78 above and the footnote there for the explanation of this concept. caused the return of the lower partzuf to the upper partzuf to receive a renewed aspect of gestation from the upper partzuf.

80. Then, after the lower partzuf receives a renewed aspect of gestation, it returns and emerges from the head of the upper partzuf and enclothes the body of the upper partzuf. By means of this enclothing, the lower partzuf again draws the lights from the upper partzuf.248The lower partzuf activates illumination from the upper one, as in the first round of gestation, infancy and brains described in the preceding sections.

These lights of this drawing of light bring down the opacity of the root to the opacity of the first level.249As in the previous round of gestation, infancy and brains, the drawing of the lights of the upper partzuf leads to the descent of the partition from the “forehead” of the head of the upper partzuf down to the “aperture of the eyes” of the head of the upper partzuf. This means the partition transitions from having a level of opacity of the root (associated with the forehead, the Keter) to opacity of the first level (associated with the aperture of the eyes, the Ḥokhma).

That is, it brings down the Malkhut250Malkhut has a partition resting on it. Thus, a “descent of the partition“ means that the level of Malkhut and its partition have descended. from the forehead to the apertures of the eyes, and then the complete height of the first level emerges upon the partition,251Once the partition possesses opacity of the first level, it engages in a fusion through collision that generates a height of ruaḥ, just like in the first round of gestation and infancy.

This height of ruaḥ is the vessels and light of the gestated level of Ḥesed, Gevura and Tiferet that have now emerged in the phase of infancy. which is considered the spreading out of Ḥesed, Gevura and Tiferet from within Netzaḥ, Hod and Yesod (as stated in section 76, above). The lower partzuf thus attains a new aspect of infancy, which is the mystical meaning of the height of ruaḥ.

81. Then, after the lower partzuf attains renewed gestation and infancy, it again ascends as feminine waters to the upper partzuf. The partzuf accomplishes this ascension independently, since by leaving its root attached to Bina, Tiferet and Malkhut of the upper partzuf (as stated in section 67), it can return there whenever necessary, and unite the Ḥokhma and Bina that are there into a state of face-to-face (as will be explained in section 83, below). Ḥokhma and Bina then give the lower partzuf the illumination that brings down the Malkhut from the apertures of the eyes to its place.

As a result, Bina, Tiferet and Malkhut ascend and attach to the lower partzuf as before, and the lower partzuf attains Keter, Ḥokhma, Bina, Tiferet and Malkhut, of the vessels, and yeḥida, ḥaya, neshama, ruaḥ, and nefesh of the lights.252Until this point, the second iteration of gestation, infancy and brains is the same as the first. Now the process reaches the point in which it was obstructed by the conflict between the left and right lines.

In this iteration, that problem will now be solved, allowing for the illumination of Ḥokhma in the light of giving to reach the lower levels.

And in order that the dispute between right and left should not arise again, the middle line rises from below and unites the right and left so that they will illuminate together, with the Ḥokhma in the left enclothed in the light of giving in the right, and the light of giving in the right incorporated in the Ḥokhma in the left (as explained in section 37, above). Then the brains illuminate in all their perfection, at which stage they are called “the brains of the front.” It has now been explained how, as a result of the conflict between the right and left of the brains of the back, the three aspects of gestation, infancy and the brains of the face, emerge again.

82. Therefore, no partzuf is complete until after it receives gestation, infancy and brains of the back, and gestation, infancy and the brains of the front. For on account of the additional purification of the partition in Atzilut, until it reaches the opacity of the root, the partzufim of Atzilut can only receive their ten sefirot through three consecutive phases, which are called gestation, infancy and brains (as stated in section 72, above).

And since, in the first emergence of the brains, the beating of the right and left occurs, until the left purifies all the opacity in the partition, consequently, all the illuminations of gestation, infancy and brains which the partzuf received, depart. For with the loss of the opacity in the partition, the fusion through collision is negated and the lights depart, and the partzuf returns to the head of the upper partzuf for gestation, and it receives a renewed “three within three.”253As explained in the preceding sections, 76 and 79.

It is subsequently born and receives a renewed infancy which brings down the Malkhut from the forehead to the eyes, and the Ḥesed, Gevura and Tiferet emerge from Netzaḥ, Hod and Yesod, and the partzuf receives a renewed height of ruaḥ. It then ascends as feminine waters and it receives renewed lights of neshama, ḥaya, and yeḥida, in which there already exists the middle line that unites the right and the left together – which are called “the brains of the front” – and then they illuminate and persist. Thus, until the partzufim attain the brains for the second time, they cannot persist.

Face and Back, and Face-to-Face 83. Even when the partzuf has already received the brains of the front, as stated above,254See the previous two sections. the Ḥokhma and Bina which are there are still in a state of “face” and “back.” This means that only the Ḥokhma receives the brains of the face. With regard to Bina, however, which is always in the state of the mystical meaning of the verse “for He delights in mercy,” as it wants the light of giving rather than the light of Ḥokhma, for this reason Bina is considered to have its “back” to Ḥokhma, and Bina does not want to receive the brains of the face from Ḥokhma.255Since Bina seeks the light of giving, it does not receive the light of Ḥokhma except as a conduit for Ḥokhma to be transmitted below to Ze'er Anpin.

In many of the earlier sections, this dynamic is discussed in the context of the rectification of lines and the transmission of the light of Ḥokhma through Bina to the lower levels. Ḥokhma and Bina are always positioned in this state of “face” and “back,” until Ze’er Anpin ascends to them as feminine waters.256This yearning of Ze'er Anpin for the light of Ḥokhma triggers Bina to “face” Ḥokhma and receive the flow of light in order to pass it through to Ze'er Anpin.

Since there is a connection between Bina of the direct light to give the illumination of Ḥokhma to Ze’er Anpin of the direct light257This idea is expressed in the preceding footnote. Bina and Ze'er Anpin are connected in the flow of supernal (direct) light of Ḥokhma, in that Bina transmits this light to Ze'er Anpin. Thus, when Ze'er Anpin ascends as feminine waters, this yearning triggers Bina to face Ḥokhma to receive the light of Ḥokhma on behalf of Ze'er Anpin.

However, as explained, Bina does not truly receive this light, but only transmits it. (as explained in “Petiḥa LeḤokhmat HaKabbala,” section 5) – therefore, when Ze’er Anpin ascends as feminine waters to Bina, Bina immediately turns her face back to Ḥokhma to receive from it the brains of the face – which are the brains of the illumination of Ḥokhma – for Ze’er Anpin. This is just as Bina does in the five levels of the direct light. It is then recognized that the Ḥokhma has reached a state of “face-to-face” with Bina.

Who Measures the Level in Atzilut? 84. The following question arises: Since the partition of Atzilut contains only the level of opacity of the root,258As explained in previous sections, this level of opacity generates returning light for a partzuf of the level of Malkhut, the lowest level. Thus, the question here is, how could this low-opacity partition ultimately give rise to a full set of five partzufim in Atzilut or Nekudim? known as “forehead,” which has only the height of the light of nefesh, what has caused the emergence of five partzufim in Atzilut, namely Atik, Arikh Anpin, Abba and Imma, and Ze’er and Nukba,259These are the five partzufim of Atzilut.

Like all sets of five partzufim, each corresponds to one of the five main sefirot, Keter (Atik), Ḥokhma (Arikh Anpin), Bina (Abba and Imma), Tiferet (Ze'er Anpin) and Malkhut (Nukba). in which Atik is the level of yeḥida, Arikh Anpin is the level of ḥaya, Abba and Imma is the level of neshama, and Ze’er and Nukba is the level of ruaḥ? The same difficulty also applies to the world of Nekudim: Since only the opacity of the first level, which is called the “apertures of the eyes,” is left in the partition, how could five partzufim emerge in Nekudim?

85. The answer is that the fourth level additionally became attached to the partition of Nekudim and the partition of Atzilut, from the force of the Malkhut that ascended to the nekudot (vowels)260This refers to one of four aspects of the level of Sag (or any given level), represented by the four aspects of the Hebrew alphabet: the otiot (written letter forms), the tagin (written crowns on the letters), the vowels (nekudot) of the letters and the ta'amim (the notes for chanting the letters when reading).

The aspect of nekudot corresponds to the level of Bina in a given level. of the Sag level of Adam Kadmon.261Once Malkhut, the “fourth level,” ascended to Bina in the second constriction (which took place from Nekudim and below), the partitions below this constriction received the opacity of Malkhut irrespective of their natural opacity. This can be thought of as Malkhut being present in every area below the level in which the second constriction transpires.

For if the fourth level had not participated in the partition in Nekudim and Atzilut, no partzuf could have emerged upon the partition. For even the opacity of the first level in Nekudim is considered a weak "gaze,"262Often, the light that emerges from the “eyes” (the “aperture” of the light of Ḥokhma) is referred to as “sight” or “gaze.” such that the fusion through collision does not produce any partzuf from it.263Such a small measure of opacity means that a structure of returning light and a subsequent partzuf cannot be properly formed.

This is even more the case with regard to the opacity of the forehead264Since this is the root level of opacity, which is even less capable of producing the requisite structures for a partzuf. in Atzilut, which is unfit for a fusion through collision to produce a partzuf. But as a result of the fourth level becoming attached to those partitions, they become fit for a fusion through collision.

One should not ask: If so, shouldn’t a level of Keter have emerged upon the partition, since the fourth level is attached to the partition?265Since the fourth level is attached to the partition, shouldn't the opacity of the fourth level within it give rise to a partzuf of the level of Keter?

86. The answer is that the fourth level produces a level of Keter only when it is situated in the place of Malkhut, as then the returning light that ascends from the fusion through collision upon the partition, enclothes the five vessels Keter, Ḥokhma, Bina, Tiferet and Malkhut with the five lights, nefesh, ruaḥ, neshama, ḥaya, and yeḥida. However, if the fourth level stands in the place of Ze’er Anpin, where there are only four vessels, Keter, Ḥokhma, Bina and Tiferet, the returning light draws out only four lights, nefesh, ruaḥ, neshama and ḥaya, in the four vessels, Keter, Ḥokhma, Bina and Tiferet.266In other words, it is not only the opacity in the partition that determines the height of the emergent partzuf, but also the positioning of the partition.

Similarly, if the fourth level stands in the place of Bina, where there are only three vessels, Keter, Ḥokhma and Bina, the returning light draws out only three lights, nefesh, ruaḥ and neshama. And if the fourth level stands in the place of the vessel of Ḥokhma, where there are only two vessels, Keter andḤokhma, its returning light draws out only the two lights of nefesh and ruaḥ. And so it was in Nekudim, where the fusion occurred in the apertures of the eyes, which is the vessel of Ḥokhma, and therefore only the height of nefesh and ruaḥ emerged in the phase of immaturity.267As explained in several of the preceding sections, the phase in which the partition is positioned at this higher point is a phase of immaturity, since the other lights (the “brains“) cannot be present.

And if the fourth level stands in the place of Keter, where there is only one vessel, its returning light draws out only one light, nefesh. And so it was in Atzilut, as only the height of nefesh emerged in the gestation phase, as stated above, since the fusion through collision was in the place of the forehead, which is the vessel of Keter.268As explained previously, the “forehead” is the part of the head of the upper partzuf that corresponds to the level of Keter, representing the level of gulgalta.

However, after the drawing of the illumination in the phase of infancy, which pushed the fourth level269This refers to the aspect of Malkhut, the “fourth level” described in the previous section as having ascended to the nekudot aspect of Sag in the second constriction and bestowing opacity on the partitions below it. from its location at the forehead to the place of the first level, which is called the apertures of the eyes, the height of ruaḥ emerged.

Subsequently, through the illumination of Ḥokhma and Bina, in a state of face-to-face, of the upper partzuf, which brought down the fourth level to its place, to Malkhut – which raises the fallen Bina, Tiferet and Malkhut270As explained in previous sections, when Malkhut is in its ascended state, the lower vessels of a given level are cut off from Ḥokhma and Keter of their level and descend to the level below.

They return when the brains of the face of are activated, allowed Malkhut to descend to its place and these lowered vessels to ascend. to their level – there are five vessels once again, Keter, Ḥokhma, Bina, Tiferet and Malkhut. Then the fourth level produces the height of Keter with the light of yeḥida, and this is the height of Atik of Atzilut.

87. We must now explain how the other partzufim of Atzilut emerged, those which are below Atik.271As discussed frequently in the preceding sections, this is the first partzuf of the world of Atzilut.