Introduction to Sulam Commentary Reader

The idea is that initially, after the breaking of the vessels,272This is a process that takes place in the level of Nekudim, ultimately leading to the formation of the partzufim of Atzilut. the partition of Nekudim ascended to the head of Sag. That is, it was purified from all levels of opacity that emerged from it as the five partzufim,273This refers to the five partzufim of Nekudim that had already emerged from the opacity of the partition of Nekudim.

Now that partition, having been purified of its opacity through the formation of the partzufim and the beating of the surrounding light against the partition in the standard process of partzufim formation discussed previously, ascends to the head of Sag of Adam Kadmon. As usual, this ascent is the result of an equating of form, in which the partition of Nekudim is now spiritually identical to the partition of the head of Sag. until it was equated with the partition of the head of Sag.

Nevertheless, the remnants of the opacity of the five partzufim that emerged from the partition remained in the partition, apart from the last level, which was lost, as has been explained in connection with all the partzufim.274When partitions are purified and then ascend to the partition of the head, where their opacity is “reawakened,” the last level remains permanently eroded. This was discussed in the extensive processes of partzuf formation detailed in the earlier sections of this work, sections 63–65.

Therefore, when the partition of Nekudim was incorporated in the fusion through collision of the partition of the head of Sag, the opacity of all five partzufim was renewed in the partition of Nekudim, and then a fusion through collision took place upon the opacity in the partition.

However, not all levels of the opacity were included in the fusion through collision, but only the partition's uppermost level, which is the opacity of the forehead that was attached to the fourth level275As explained in the previous section, the fourth level of the sefirot, Malkhut, is now present in this context as a result of the second constriction. This presence gives rise to the capacity for fusion through collision against this partition. and by means of the three phases, gestation, infancy and brains, the partzuf’s ten sefirot were completed at the height of Keter.276As usual, given that the opacity in the partition is that of the fourth level (the “most dense” level of opacity), the partition generates returning light of the height of Keter, and a partzuf of that height.

The other remnants, from the rest of the partzufim of Nekudim that were in the partition, did not receive anything from this fusion through collision in the head of Sag, since they were below the level of Keter, and are thus considered immaterial in relation to its worth.277The lower levels of opacity are inconsequential in comparison to the fourth level and are not manifest in the fusion through collision as a result.

Consequently, when Atik emerged from the head of Sag, all the remnants from the rest of the partzufim, which were not incorporated in its fusion through collision, descended with it. After Atik was completed through the gestation, infancy and brains of the face, the supernal light illuminated upon the upper level of the remnants that remained in the partition, which is the opacity of the third level.278Now that the fourth level of opacity has been activated and manifest as the partzuf of Atik, the third level of opacity is the “most dense” level present.

Through the three phases of gestation, infancy and brains, ten sefirot of the height of Ḥokhma emerged, and this is the partzuf of Arikh Anpin.279As discussed, this is the second partzuf of the world of Atzilut, corresponding to the level of Ḥokhma in the sefirot. This height emerges from a partition in which the opacity of the third level interacts with supernal light in a fusion through collision.

Here too, all the remnants of opacity that are less opaque than the opacity of the third level are considered immaterial in relation to the value of the fusion through collision of the third level, which emerged in the head of Atik.280As above, in order for a new partzuf to emerge, the partition of the previous level of opacity must be purified of its opacity at which time it ascends back to the head of the partzuf.

There, the remnants of opacity are “reawakened,” except for the level that gave rise to the preceding partzuf, as that level has been permanently purified. Thus, the phrase “emerged in the head of Atik” refers to the phase of the process in which the new partzuf emerges from the partition as a result of the fusion through collision in the head of the preceding partzuf (Atik in this case). Therefore, when Arikh Anpin was born and left from the head of Atik to its place, all those remnants were drawn with it to its place.

After Arikh Anpin was completed through all three phases, gestation, infancy and brains, the supernal light illuminated upon the uppermost level that remained in those remnants, which is the opacity of the second level. Then, by means of the three aspects of gestation, infancy and brains, ten sefirot of the height of Bina emerged upon it, and these are the partzuf of Abba and Imma.281This is the term for the partzuf of Atzilut corresponding to the level of Bina.

The rest of the partzufim emerged in the same manner. It has now been explained how the partzufim of Atzilut emerged from one another.

Two States of Malkhut 88. The sefira of Malkhut is the mystical meaning of the Nukba282As this section explains, this term refers to the partzuf of Nukba which corresponds to the sefira of Malkhut. of Ze’er Anpin. The root of Nukba starts from Malkhut of the second constriction, which concluded the seven sefirot283The phase of immaturity of Nekudim is the phase resulting from the ascent of Malkhut to Bina in the second constriction.

The Nukba partzuf is at the “bottom” of the system of partzufim of Nekudim (and other corresponding levels). of the immaturity of Ze’er Anpin of Nekudim. This Nukba is a separate level from Ze’er Anpin, as Ze’er Anpin includes Ḥesed, Gevura, Tiferet, Netzaḥ, Hod, and Yesod of Nekudim, and the level below it is the Malkhut that concludes the Nekudim.284The level of Nukba. Therefore, this Malkhut is considered a separate Nukba from Ze’er Anpin, and a level below Ze’er Anpin.

There is also a different Nukba285This paragraph explains the other “type” of Nukba. From Nekudim and downward, and as a result of the second constriction, each partzuf has a “male” and “female” aspect. Thus, Ze'er Anpin has a “left side,” the “female” aspect, which is the version of Nukba that is within the level of Ze'er Anpin. that is in the body of Ze’er Anpin. The left side of Ze’er Anpin is considered Ze'er Anpin’s Nukba, but this Nukba is regarded as part of the actual body of Ze’er Anpin since Ze’er Anpin is the mystical meaning of the middle line,286This refers to the “middle line” discussed in the earlier sections about the rectification of lines.

The middle line ascends as feminine waters, a “yearning from below,” triggering changes in the levels above to allow the flow of the light of Ḥokhma to reach Ze'er Anpin and the levels below. which receives from the two lines, right and left, of Bina. The right of Ze’er Anpin receives from the right line of Bina, which is the mystical meaning of the light of giving, and is considered the male side of Ze’er Anpin, while the left of Ze’er Anpin receives from the left line of Bina, which is the mystical meaning of the light of Ḥokhma, and is considered the Nukba287The term “Nukba“ here refers both to the Nukba aspect within Ze'er Anpin, as well as the literal meaning of “female.” side of Ze’er Anpin. Nevertheless, they are both part of a single level, and are incorporated into one another.

For it is known that initially there was the sun and the moon, which is the mystical meaning of the separate Nukba, with Ze’er Anpin, as in “the two great lights” (Genesis 1:16; see Ḥullin 60a). In that initial state, the Nukba was an equal level to Ze’er Anpin, and large like Ze’er Anpin. But then the moon – which is the Nukba that is separate from Ze’er Anpin – complained, saying: “It is impossible for two kings to use a single crown.” She was subsequently told: “Go and diminish yourself,” and was formed in the mystical meaning of “the lesser light.”

You thus find two states here, with regard to the Nukba. One state is when Nukba was with Ze’er Anpin, the state of the two great lights, when Nukba was equal to Ze’er Anpin. The second state is after the Nukba was diminished and was formed in the mystical meaning of the lesser light (Genesis 1:16).

The meaning of this is as follows: When the Nukba that is separate from Ze’er Anpin was initially established, the Creator connected it with the Nukba in the body of Ze’er Anpin, which is the mystical meaning of the left side of Ze’er Anpin, as stated above, and together they became a single Nukba for Ze’er Anpin. When the brains of right and left were drawn for these aspects of Nukba from Bina, Ze’er Anpin – which is the mystical meaning of the right within Ze’er Anpin – took the lights of the right of Bina. The Nukba that is separate from Ze'er Anpin took the lights of the left of Bina, like the Nukba in the body of Ze’er Anpin, since the separate Nukba had become attached to the Nukba in the body of Ze’er Anpin into one Nukba.

You already know that the lights of the right line of Bina are the lights of giving, whereas the lights of the left line of Bina are the lights of Ḥokhma. It thus turns out that Ze’er Anpin received the light of giving of the right of Bina without the light of Ḥokhma, while the separate Nukba received the light of Ḥokhma of the left of Bina without the light of giving. Since, as is known, Ḥokhma cannot illuminate without the light of giving, the Ḥokhma was therefore frozen in the separate Nukba, and it became darkness and not light.

This is the mystical meaning of the moon’s complaint, when it said that two kings cannot use a single crown. For when they both use a single crown, which is Bina, that is considered Keter288Since Bina of that level serves as the portal for the lights of Ḥokhma and giving, it is Keter for them, the portal to the higher supernal lights. for them, Ze’er Anpin becomes the light of giving without the light of Ḥokhma, and the Nukba becomes the light of Ḥokhma without the light of giving, which is darkness, and Nukba could not withstand that state.

One should not ask: “Surely it is the case that before the separate Nukba became attached to the Nukba in the body of Ze’er Anpin, the right of Ze’er Anpin, which is the male, was likewise receiving the light of giving, and the left of Ze’er Anpin, which is the Nukba in its body, was receiving the light of Ḥokhma, and yet the Nukba in Ze'er Anpin’s body could withstand it and was not darkness!” The explanation is that the Nukba in the body of Ze’er Anpin is the actual self of Ze’er Anpin, and therefore the light of Ḥokhma within this Nukba is not separate from the light of giving in Ze’er Anpin.

This is not the case for the separate Nukba, which is truly a different level from Ze’er Anpin, but since it became attached to the Nukba in the body of Ze’er Anpin, the separate Nukba received the light of Ḥokhma of the left of Bina, like the Nukba in the body. Consequently, after the separate Nukba received the light of Ḥokhma within itself, the light of Ḥokhma was separated from the light of giving, as it has no connection to the light of giving of Ze’er Anpin. The first state of the separate Nukba has thus been thoroughly explained.

Thus,289Here the author of the Sulam returns to the quoted parable from the Talmud regarding the change in the relationship between the moon and the sun. in order that the Nukba could illuminate to the lower ones, she was told: “go and diminish yourself,” that is, that she should diminish herself from that great degree where she was equal to the level of Ze’er Anpin and receiving from Bina.290As explained above, until this point, the separate Nukba was on the same level as Ze'er Anpin receiving light from Bina.

Instead, the separate Nukba should descend to below Yesod of Ze’er Anpin, as she was at her root, which is below the entire level of Ze’er Anpin, and to receive all her lights from Ze’er Anpin. Since she then receives her lights from Ze’er Anpin, which is the mystical meaning of the middle line, the light of Ḥokhma that Ze'er Anpin gives her is incorporated in the light of giving and she can illuminate to the levels below.

This is the second state of the separate Nukba. That which she received in the first state is considered the nefesh, ruaḥ, and neshama of the back,291As in the preceding sections, the “illumination of back” implies a blockage preventing the flow of supernal light from continuing to lower levels, while “illumination of the face” indicates a functional structure allowing flow. meaning that they do not illuminate, whereas that which she receives in the second state is considered the nefesh, ruaḥ, and neshama of the face, meaning that they illuminate in their fullness.

In order to understand this matter completely, you must study the Zohar, Bereshit I, in the article “The Two Great Lights,” 111–116, and Idra Rabba, in the article “HaNesira,” 23–25.

There are certain ways in which Nukba's first state is superior, as then the level above her is Bina, from which she can receive the light of Ḥokhma, and she does not need to receive from Ze’er Anpin. However, she cannot illuminate to the lower ones, on account of the lack of the light of giving, as stated above, and therefore she is considered to be in the state of “having her back turned.” By contrast, in the second state, after Nukba has been diminished to below the partition of Yesod of Ze’er Anpin, she is no longer fit to receive the light of Ḥokhma, as the partition of Yesod of Ze’er Anpin blocks her, and she is compelled to receive the light of Ḥokhma in the vessels of the back that remained in her from the first state.

There are likewise certain ways in which the second state is superior to the first state, since then she can illuminate both the light of Ḥokhma and the light of giving to the lower levels, which is not the case in the first state, when she cannot illuminate to the lower levels.